Materials
sheep
ICH Materials 150
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Traditional craftsmanship of Mongol ger
Craftsmanship of the Mongol Ger is a traditional enterprise involving the labour of a household or group, with men carving the wood and both women and men engaged in painting, sewing and stitching, and felt-making. Wooden frames comprise the crown, roof poles, wall lattices, door, two pillars and furniture produced by separate carpenters specialized for each. Traditional craftsmanship of Mongol ger is indeed reflects the nomadic culture, national identity which stands for the name card of Mongols to the world. Traditional craftsmanship is taught to the younger generations, principally through mentoring by a senior craftsperson. Dismantling and reassembling the Ger are always family operations, with children learning by watching their elders. Cutting and preparing sheep’s wool, making felt, stitching canvas and preparing woodwork are usually communal endeavours. As a traditional dwelling, the Mongol Ger plays an important social and cultural role for nomadic families and its makers are highly respected.\n
Mongolia -
Melodies associated with labor and rituals
"\nMelodies associated with herding of animals, coaxing rituals for baby animals and hunting are the common representatives of this element. Such intonations and melodies derived from the nomadic people’s mode of life are classified as melodies for animals such as gurii gurii for horses, oov oov for cows, toor toor for camels, and melodies for coaxing animals, melodies for milking the mother animals such as toig toigoo for coaxing baby sheep, for baby goat as cheeg cheeg, and for baby camel saying melody khoos khoos. There are also other melodies for hunting (melodies to call games, melodies to amuse games), melodies for uukhai or cheering up (uukhai for archery, uukhai for anklebone shooting, melodies for wrestler or race-horse title recitations, giingoo or zeengoo melodies of the horse-jockeys) are used for daily life of Mongolians. This the specific rite of psychological connection between herder and animals. \n"\n
Mongolia -
Traditional technique of processing skin and hid
Mongols process the animal raw skin and hide (raw skin of cattle). Through long undergone observance and experiments, they were able to elaborate and develop the indigenous traditional technique to process the skin and hide to produce various leather crafts and products. The skin and hide are processed by salting, stripping off, tanning or smoking. For instance, the processed materials from sheep skin can be used to make a deel (traditional garment). The processed materials from hide can be used to produce necessities and equipments such as airag-skin, hide-flask or animal harnesses such as bridle, halter, lasso, tri-hobble, tethering-line, girth and strap of a saddle, and so on. Nowadays, the leather products and crafts made of animal skin and hide are considered as valuable asset in demand for tourist attractions.
Mongolia -
Ancient Kazakh Game Assyk Atu
Assyk games have been almost the most popular types of games among the nomadic Kazakhs since ancient times. Assyk is the talus bone of a sheep or a goat. Assyk atu is the oldest game of the peoples of Eurasia, as confirmed by archaeological data. Astragalus-Assykians were found in southern Kazakhstan, in the burial place of Borizhari, dating from between the sixteenth and eighteenth centuries. Assyks were painted, drilled from the inside, and filled with lead, which gave them weight, and allowed players to be more accurate. Boys between 5 and 15 years old have typically been the main players. Assyk games include demon taban, alsha, and cantalapai. While there are many variants of the game, the essence is basically the same—knocking out the main assyk of opponents.
Kazakhstan 2017
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Herdsmans Flute Tune of Dhading
This tune is performed by the Tamang herdsmen of Darkha and Satyadevi of the Dhading district. In that region, herdsmen usually rear goats and sheep. This tune is known as a Mhendomaya melody, and it is in a medium tempo.
Nepal 1905 -
Herdsmans Flute Tune of Bajura
This tune is performed by the herdsmen of the far-western region of Nepal. In that region, herdsmen usually rear sheep and cows. Generally, they take their cattle to the meadows of highlands where there is plenty of grass for grazing. The weather of the highlands is snowy and foggy; hence, the herdsmen play this tune to cope with the weather.
Nepal 1905 -
Qoylarni yetaklash (Leading sheep)
Uzbekistan 1905
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Uzbek Culture and Traditions Associated with ChildbirthThe customs and rituals associated with childbirth and the period of chilla (forty days after childbirth) constitute the oldest layer of family and everyday rituals of Central Asians. Rites and traditions related to the birth of a child, along with the ancient mythical and magical beliefs, are still followed with the help of ancestors.\n\nFrom the first days of a child’s life, a sense of loyalty to the family and parents is of great importance and is observed in a number of customs and superstitions after the birth of a child in Uzbekistan.\n\nFeeding. Particular importance is attached to the first feeding of the child; it is associated with a number of customs and beliefs. Immediately after the birth, the mother feeds the child with colostrum, which is considered the most useful for the baby.\n\nFeeding newborn baby should start by applying the child to mother’s right breast so that the child would become right-handed. If a mother’s milk was a lot, she would not be allowed to speak about it to protect from jinx. If a mother had to pump extra milk, it could not be poured into a dirty place or place where animals could reach, to avoid the disappearance of mother’s milk.\n\nBabies are usually fed in a cradle, and mothers do not feed their child in the presence of her father-in-law or other male relatives of the husband. In general, to bare breasts for feeding even before women in daylight is not permitted because it was believed that breast milk could be lost.\n\nAzan. One of the important customs and traditions of the Uzbeks associated with the birth of a child is reading azan by old people in the presence of the child’s father and grandfather immediately (or after some time) after the birth of the child to his right ear and reading Ikamah to the left. This ritual is very important because sacred words should be the first to reach the hearing of the baby. Azan can be spoken by the child’s grandfather, father, or an adult Muslim. The child’s name must also be pronounced in the right ear during this ceremony. It is believed that after the azan, the child’s perception of sounds begins to function.\n\nBeshik to’y. In Uzbek families, the birth of a new child is always a great event that is always accompanied by a beautiful ritual—beshik to’y (the first laying of the baby in his own cradle). This event is usually conducted on the seventh, ninth, eleventh, or fortieth day from the birth. On this day, the relatives of the mother bring a cradle (beshik) with necessary accessories as well as traditional cakes, sweets, and numerous toys for the new child. All gifts are wrapped in a festive tablecloth (dastarkhan). Men are not allowed to attend; this is a purely women’s gathering. The sounds of traditional folk instruments (karnay, surnay, and drum) begin the celebration. Guests congratulate each other at the festive table. In a separate room, the young mother surrounded by aunts learns the first swaddling and placing the baby in the cradle.\n\nUnder the baby’s pillow, a knife (wishing to be brave) and a piece of bread (wishing to be provided with bread during his life) are put before the baby is put in the cradle. While the mother was nursing her baby, she is given bread, and this bread is taken by children around her. Various sweets were scattered next to the cradle, and the children eat them with the intention that the newborn’s life will be sweet and abundant.\n\nAqiqa. One of the most important traditions in Uzbekistan as a sign of gratitude to the Lord for the newborn child, it is desirable, if there is a material opportunity, to sacrifice a sheep. As mentioned in holy hadith, the sacrifice is best made on the seventh day after birth. The meat of al-‘akyq is distributed as follows: part is used by the parents, who sacrificed the animal, part is distributed as a charity, and the rest is shared among relatives.\n\nHair cutting. On the seventh day after the birth, it is desirable (according to Sunnah) to shave the child’s head. After that, hair should be weighed and corresponding to the weight of the hair amount, the silver is given as alms to the poor and needy people. Shaving the head strengthens the hair and scalp and improves vision, smell, and hearing, and the distribution of alms (sadaqah) helps support those in need; this is a manifestation of social solidarity among Muslims.\n\nAll the rituals and traditions related to childbirth in Uzbekistan are of paramount importance for a child to become a perfect person.\n\nPhoto 1 : Uzbek tradition associated with childbirth ⓒ Nosirbek Yusupov\nPhoto 2 : Uzbek tradition associated with childbirth ⓒ Nosirbek Yusupov\nPhoto 3 : Uzbek tradition associated with childbirth ⓒ Nosirbek YusupovYear2019NationUzbekistan
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Nomadic Horse Games in KyrgyzstanPrevalent in Kyrgyzstan, the horse symbolizes nomadic culture. The country’s folk literature reflects how the Kyrgyz people harmoniously live with the animal. For example, in Manas, the epic poem, the hero was inseparable from his horse, Ak-Kula, in every battle he fought. The deep association of the Kyrgyz with horses is embodied in nomadic horse games.\n\nOccurring in summertime, nomadic horse games are usually played by men. These games are a depiction of spectacular skills and manliness. Men participating in these games demonstrate excellence in horse riding, prompt reaction, agility, and strength. There is a significant number of horse games in Kyrgyzstan collectively perceived as a traditional sport. Among the most important of these games is kok boru. Also known as ulak tartysh, it is a famous nomad horse game historically believed to train young men to be fearless. The game consists of two teams on horseback, where players have to throw a dead animal (ulak or sheep) to the opponent’s goal. The team with the most goals wins the game. Another game, at chabyish, is a long-distance horse-racing competition. Depending on the distance and age of horse, this game as classified as kunan chabysh, zhorgo salysh, or byshty zhorgo. Wrestling is also incorporated in nomadic horse games. Er enish is a good example of this. Requiring great stamina, this game consists of two horsemen who attempt to push each other off each other’s horse. The first to touch the ground loses.\n\nTo preserve and develop these traditional games of nomadic culture, the Republic of Kyrgyzstan initiated the World Nomad Games in 2012. The First World Nomad Games were held in 2014 in the Issyk-Kul Oblast of Kyrgyzstan. Around nineteen countries participated in the nomad games competitions. The Second Nomad Games were held in 2016, where sixty-two countries participated in twenty-six different nomadic sports. The Third World Nomad Games will take place this year, from 2 to 8 September in Cholpon-Ata, Issyk-Kul Oblast, Kyrgyzstan. For this year, around seventy-seven countries are expected to participate. The nomadic horse games mentioned in this article will be included in the program.\n\nPhoto 1 : Man riding a horse© National Commission of the Kyrgyz Republic for UNESCO\nPhoto 2 : Girl riding a horse © Tynchtyk Turdaliev\nPhoto 3 : Riding a horse © Tynchtyk TurdalievYear2018NationKyrgyzstan