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ICH Materials 1,057
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ForewordTug-of-war is a universal game that pits two teams against each other in a test of strength. Although the sport is prac-ticed in different forms depending on the environment and culture of each country, it has promoted community solidarity and unity around the world. Dangjin has a unique folk tradition called Gijisi tug-of-war. It is believed that the tug-of-war was first held about five hundred years ago to overcome a devastating disaster by encouraging harmony and cooperation among the residents. Later, it reflected the local rope-mak-ing methods of fishing villages, and the city has supported large-scale tugging war events for the community. The local tradition has been well preserved and passed on to the present day.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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Traditional Tug-of-War as Shared Intangible Cultural Heritage in East AsiaThe tug-of-war is one of the most well-known intangible cultural heritage elements that represent the Republic of Korea. Tug-of-war games were widely enjoyed by people across the country before the 1930s and 1940s. During the 1960s, the tug-of-war came under the protection of the Cultural Heritage Conservation Policy and has been appointed and is being managed by local and national governments. Locally, eight tug-of-war traditions have been inscribed on the national inventory list. Moreover, compared to other ICH element studies, of the element has been significantly researched.\n\nTug-of-war is a cultural heritage element of many East Asian nations, and these nations are preparing to nominate the element to the UNESCO Representative List of the Intangible Cultural Heritage of Humanity. In this context, the goal of this paper is to discover universal traits in tug-of-war traditions in East Asia. However, besides the Republic of Korea and Japan, there is insufficient research on tug-of-war traditions in the region, which limits the scope of this presentation. In case of China, despite the existence of various records on tug-of-war in literature, the tradition as it exists in China today seems to be more of a sports match than a ritual event. I would also like to mention that this paper is a draft based on document records, the Internet, and the academic symposium hosted by Gijisi Tug-of-War Conservation Institute.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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The Present Situation of Transmitting Traditional Tug-of-War in JapanThe custom of traditional Japanese tug-of-war, or tsunahiki (綱引), can be outlined as follows:\n\n• It is practiced on different annual events, such as Ko-syogatsu (小正月), or New Year celebration around 15 January according to the lunar calendar), Obon festival (盆)celebrated around 15 August, the Boys’ Festival on 5 May (端午節句), or the fifteenth night of August of the lunar calendar (八月十五夜).\n• The tug-of-war ropes are made of either straw, kaya (kind of cogon grass often used as traditional roofing materials), or shobu (菖蒲 or sweet sedge).\n• A village is divided into two groups of farming and fishing areas, eastern and west-ern areas, and upstream and downstream areas, and in some cases, the two groups are subdivided into smaller groups such as children and young adults as well as men and women.\n• The rope is tugged by these groups, or dragged around, slammed against the ground, or sometimes cut into pieces.\n• The purpose of this traditional event is said to forecast the volume of the coming harvest, to ward off evil spirits, or to pray for a peaceful life.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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Korean Tug-of-War: Diversity and Its SignificanceThroughout the years, I have been researching Korean recreational activ-ities, and among them, the tug-of-war was definitely the most central theme. According to my research, the Korean tug-of-war has many different fea-tures following the different regional characteristics, but they also have similar patterns. Although it is possible to speculate that the diverse characteristics of each region’s tug-of-war is due to the area’s geo-ecological, sociocultural, and magi-co-religious factors and culture exchange, it is difficult to prove these factors in depth. Thus, this paper examines the diverse features present in the tug-of-war through studies completed up to now. Also I would like to add that the only intent for the tug-of-war studies was to compile and examine them in this report. Despite many methods in examining the diversity of tug-of-war, this paper sets a few standards to reveal the present features, and with these standards, the meaning of Korean tug-of-war can be understood.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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Chak-Ka-Yer: Traditional Tug-of-War of ThailandChak-ka-yer is a Thai word similar in meaning to tug-of-war in western countries. It is one of the oldest folk team games in Thailand. Thai people across the country know chak-ka-yer, and many may have had some direct and indirect experience with this game, either as participants or observ-ers. Chak-ka-yer benefits Thai society in several ways. People use chak-ka-yer for fun, pleasure, recreation, and relaxation from their routine work. Chak-ka-yer is played between teams, groups, or communities to test their physical strength. The game does not focus on competition, team preparation, contest regulations, and championship, but rather on unity, friendship, morale, and incentive of communities. Chak-ka-yer as a game is related to thoughts, beliefs, customs, traditions, rituals, and values of the people in different areas. Chak-ka-yer is a high-level game of development and doesn’t focus on systematic contests; it has specific agency to respond to and has the team seriously trained and practiced to win the championship. Chak-ka-yer as a sport is left unmentioned in this article since it has become an international sport.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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Learning Context in Museums: An Analysis of the Exhibition of Traditional Crafts at Ho Chi Minh City MuseumIntangible cultural heritage is one of training contents at university level for students who are majored in Cultural Heritage Management, led by Cultural Heritage Management Faculty, Ho Chi Minh University of Culture. Besides conspectus knowledge, basic knowledge of the major, students also access to specialized modules such as: Identifying the values of intangible cultural heritage, research methodology in investigating intangible cultural heritage, Inventory of intangible cultural heritage, forms of intangible cultural heritage… \n\nOne important learning method of these major modules is experiment, field work and access to public through activities: \n\n+ Observational thinking: learning through observation of activities executed by the others or self - experienced, thinking and concluding the understanding from experiences; \n+ Conceptualization: learning through establishing concepts, synthesize, justify, and analyze what we have observed; \n+ Practical experience: learning through activities, behaviors, specific and hand-on acts, \n+ Experiment: learning through experiments, propose solutions for issues and make decision. \n\nLearning - through - experiment methodology is put on specific learning contexts. In this paper, we want to mention to the role of the Museum – as an effective learning context, a buffering step from theory to practice to access the public. This learning context is analyzised based on the exhibition of traditional crafts at Ho Chi Minh city Museum, and based on contextual models of learning proposed by two proffesssors of Oregon University: John Howard Falk and Lynn Diane Dierking.Year2018NationViet Nam
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ICH and Gender (Vietnamese)“ICH and Gender” introduces the mutual relationship between gender norms and ICH and emphasizes that understanding the intimacy between ICH and gender is important for effective ICH safeguarding and gender equality.Year2017NationViet Nam
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Traditional Korean Tug-of-War and CommunityGijisi tug‐of‐war is one among many traditional Korean tug‐of‐war games. \nPlaying Gijisi tug‐of‐war forms a temporary community as well as a trans-mission community. In exploring the formed community, this article will discuss how the communities are formed, the features they have, and the meaning such temporary communities have. In addition, this article will examine how continuous and conventional communities enable the Gijisi tug‐of‐war event to take place. While doing so, different features of the tug‐of‐war communities will be discussed by comparing the characteristics of the Gijisi tug‐of‐war community with the Jul Nanjang, a special market held for the tug-of-war. Although different and both have changed, the characteristics of contemporary traditional transmission commu-nity will be clarified. Such comparative research might give Gijisi tug‐of‐war to find its unique position among traditional tug‐of‐war games.\nBased on the name, Gijisi tug‐of‐war, one may assume that the people who create such a spectacular would be residents in Gijisi‐ri or even residents of Dangjin, which includes Gijisi‐ri. However, participation in the tug‐of‐war is not restricted and is open to visitors from the whole country as well as foreigners. As such, a community for playing tug‐of‐war is temporarily formed. In other words, it is a temporary com-munity that is formed in a specific time and space.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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PrefaceThere have been various cooperative activities for safe-guarding intangible cultural heritage (ICH) at the domestic, regional, and international level since the Convention for the Safeguarding of the ICH was adopted by UNESCO’s General Conference in 2003. ICHCAP, a UNESCO Category 2 Centre in the ICH field, has been working to share information, build networks, and raise visibility of ICH in the Asia-Pacific region, which shows the cultural iden-tities of relevant communities who can be a driving force of sustainable development of the societies. \nTug-of-war has also been an ICH theme ICHCAP has worked to safe-guard and raise awareness. Among a number of diverse ICH elements, tug-of-war is a cultural phenomenon found worldwide. In Asia, espe-cially, tug-of-war has been a custom deeply embedded in rice cultivation and is therefore found largely in agricultural societies. Tug-of-war was generally performed as a prayer for rain or to predict the bounty of the upcoming harvest. It has common features worldwide based on climate and environment. However, differences arise according to the distinct characteristic and the creativity of the region, which makes tug-of-war a worthwhile research subject as an Asian joint heritage.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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Tugging Rituals and Games in Asia, beyond BordersTugging rituals and games can be found all around the world, constitut-ing a panhuman cultural phenomenon. Especially in Asia, tugging rituals and games are related to rice farming, with most instances located within the farming cultures of Northeast and Southeast Asia. The practice of tug-ging rituals and games is universal and widespread, held to pray for rain or a good harvest or to foretell whether the year’s harvest will be good or bad. While many sim-ilarities exist among each tugging event based on the climate or environment, there is also a distinctness, individuality, and creativity specific to each region, making tugging rituals and games worth preserving as a common element of the intangible cultural heritage of AsiaDue to rapid urbanization and industrialization, however, today the tugging rituals and games of each country are in danger of their transmission being suspended, and there is even a lack of awareness of how important it is to safeguard tugging rituals and games as a part of intangible cultural heritage that is closely linked with agri-cultural rituals. In addition, while there have been previous case studies on tugging rituals and games of Asia, they are mostly limited to specific regions or rarely provide in-depth research, making it difficult to consider the connections between each region.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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Teanh Prot: Tug-of-War in CambodiaFor Cambodians, like many peoples in Asia, rice is indispensable and firmly attached to socio-religious life of the people. Besides being the principle daily staple, rice—either husked or unhusked, cooked or uncooked—is a necessary ritual material in every religious ceremony. Interestingly, rice is considered to be female in gender. By nurturing an individual person in the form of cooked rice, she is considered Preah Me (August Mother). In addition, rice is venerated in the form of a goddess called Neang Propei.1 She is worshipped for good harvest and prosperity. \nNeang Propei is no doubt a local adoption/adaptation of the Indian God of Wealth and Prosperity, Vaishravana. Such complex socio-religious aspects involved with rice demonstrate how important rice was and is in everyday life of rice-farming commu-nities, concerning how to obtain enough rice for each year. Besides various techniques and tools that were created, rituals and games are also performed to reassure suffi-ciency of rice. For Cambodian rice-farming communities, those rituals and games are associated with animistic beliefs or are animistic oriented. Examples of these include Loeng Neak Ta, Da Lean, and Chlong Chet.2.Year2019NationJapan,Cambodia,South Korea,Philippines,Ukraine,Viet Nam
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ICH and Sustainable Development (Vietnamese)“ICH and Sustainable Development” summarizes the contributions of ICH to sustainable development based on three dimensions indicated in the action plan of the 2030 Agenda for Sustainable Development—inclusive social development, environmental sustainability, and inclusive economic development—and one prerequisite for sustainable development: peace and security.\nYear2017NationViet Nam