Materials
traditional crafts
ICH Materials 315
Publications(Article)
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Kazakh Jewelry: Continuity of Nomadic TraditionsThe Kasteyev State Museum of Arts in Almaty has gathered a unique collection of Kazakh jewelry made during the eighteenth through twentieth centuries. These examples vary in form, type, and technique. The distinctive features commonly found on Kazakh jewelry make them true masterpieces which reflect a specific philosophical understanding of the world and demonstrate the great artistic abilities of the Kazakh people. Indeed, every element that comprises an individual piece of Kazakh jewelry, including its form, details, the material it was produced from, and patterns, has a specific purpose and meaning.\nKazakhstan’s abundant supply of nonferrous and precious metals, including gold and silver, encouraged the development of its metalwork for millennia. Casting, forging, molding, stamping, and embossing techniques emerged as early as the second millennium BC, during the Bronze Age, as did signatory traditional designs for jewelry worn by the Kazakhs both historically and today. Saka treasures discovered in different areas of Kazakhstan—the Issyk Kurgan and the Besshatyr, Kargaly, Altyn-Emel, Tagisken, Uigarak, and Berel burials—are true masterpieces.\nBy studying jewelry, scholars can discern a great deal of important social, economic, and cultural information about the people who wore them. The style of jewelry changed during the Migration Period when the Huns moved westward from 47 BC until the fourth century AD. Artisans applied fine metalwork to nearly all objects where metal was used, from jewelry and household items to harnesses.Year2022NationKazakhstan
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The Art of Embroidery: Subregional Networking on Multinational NominationThe art of embroidery is one of the ancient traditions of applied and decorative arts in Central Asia. The uniqueness and beauty of Central Asian embroidery, the abundance and diversity of its ornaments and techniques testify to the rich traditions of this art. Embroidery is widespread mainly in trade and handicraft cities and large villages along the Silk Roads in Central Asia. Each existing traditional schools have a unique symbol, style and color balance based on local knowledge and social practices.\n\nEmbroidery is common activity among women in Central Asia. Traditionally, women and girls embroider individually and in groups. Embroidery is passed down from generation to generation, mainly from mother to daughter, in the form of master-apprentice schools. Indigenous population in Central Asia wear embroidered items, it serves as a symbol of their devotion to their homeland and culture. It is especially found at craft fairs, festivals, contests, weddings and social festivities.\n\nNetworking on elaboration of the multinational nomination “The Art of Embroidery” in Central Asia was initiated by the NGO “Living Heritage” of Uzbekistan (“Umrboqiy Meros”) in May 2019. Main objectives of the networking were to strengthen collaboration among scholars and artisans in Central Asia and to promote joint safeguarding activities by inventory of traditional schools on art of embroidery in Central Asia.\n\nAd hoc working group has been created, which consisted of representatives from ICH stakeholders (governmental and non-governmental organizations, artisans and scholars) from Kazakhstan, Tajikistan and Uzbekistan. Offline and online meetings of the working group were organized from May 2019 to March 2020 on the monthly basis. In every meeting experts exchanged views on current status, development perspectives and safeguarding challenges of the art of embroidery in their countries.\n\nIt has been observed that element is practiced and transmitted almost in all the regions of three countries: Uzbekistan (especially in the centers of artistic embroidery such as Djizak, Fergana, Namangan, Nukus, Nurata, Bukhara, Samarkand, Shakhrisabz, Urgut, Tashkent, as well as other rural areas), Tajikistan(mostly in Dushanbe, Khujand, Kulob, Istaravshan, Bokhtar, Panjakent, Hisar, Gharm, Darvaz, Khorogh, as well as other cities and regional centres) and Kazakhstan (Eastern/Altay, South-Eastern/Almaty and Nothern/Mangystau and since last century in Western parts of the country). Annually, traditional textile festivals in Central Asia are being organized in Kazakhstan (“Korpefest”, “Kazakhstan oneri”, “Altyn sapa”), Uzbekistan (“Atlas Bayrami”, “Silk and Spices”, “Altin Kul”, “Raks Sekhri”, “Boysun Bahori”) and Tajikistan (“Diyori husn”, “Taronai Chakan”, “Idi Atlas”), where many masters from these countries and also from various regions of Central Asia participate and display their handmade art products. This kind of cultural events are proper places for exchanging knowledge and establishing dialogue among societies, groups and individual masters.\n\nThe multinational nomination “Traditional embroidery of Central Asia” was successfully completed and submitted to the UNESCO Headquarters in Paris in March 2020 by the National Commission of Uzbekistan for UNESCO. The nomination will be examined by the ICH Intergovernmental Committee in 2022.\n\nAs follow up activity, following institutional members of the working group became coordinators for ICHCAP/IICAS Survey Project on Silk Roads Handicrafts Workshops, which was started in July 2021: Kazakhstan National Committee for the Safeguarding of the ICH, Institute of Culture and Information of the Ministry of Culture of the Republic of Tajikistan and NGO “Living Heritage” of Uzbekistan.\n\nphoto : © Lutfiya MirzaevaYear2021NationCentral Asia
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Visiting the Boysun District, a Representative Cultural SpaceNestled in the southeastern mountains of Uzbekistan, Boysun developed into a cultural hub over centuries, since the age of the ancient Silk Road. Given its long history and outside influence through the famed trade route, the region’s cultural heritage evolved to become as diverse as the flora and fauna that inhabit the region. As a way of celebrating the diverse cultural heritage that dates back to the pre-Islamic days, the Boysun Bahori Festival was first developed as an annual spring festival in the early 2000s, with some interruptions on certain years.\n\nUNESCO officially listed Boysun culture as a Masterpiece of Oral and Intangible Cultural Heritage, and in the following year, the first festival was held. April was chosen as the optimal time for the festival as Boysun is unusually pleasant at that time, with flowering fields and green mountains creating a perfect backdrop for a festive environment.\n\nThe locals set up a yurt camp that includes workshops and stages for ensembles to perform. In addition, they set up makeshift arenas for traditional sports like wrestling, horse-related sports, and other activities, such as tightrope walking and acrobatics.\n\nIn April 2019, with the support of the Uzbek Ministry of Culture to explain well-known cultural spaces that I wanted to visit for a long time, I went to Boysun to interview some of the locals. During these interviews, some interesting insights about cultural heritage in the Boysun area were uncovered. According to the local community, much of the younger generation, both male and female, have tendencies to pursue careers or education in larger cities. However, in spite of decreasing number of young generation, community people expressed their satisfaction with living in the heritage city. They appear proud of the many rituals and traditional games that have remained a part of daily life.\n\nSuch customary knowledge is in traditional carpet weaving, craftsmanship, games, and rituals, which are still a part of Boysun communities. Some youth activities include stick-tossing games that are similar to jachigi, a Korean children’s game and commonly played throughout the world. In Boysun, I interestingly noticed that some practices have been influenced more by Zoroastrianism than Islam.\n\nDuring my visit, many of community members were absent in the village to visit Termez to participate and observe the International Bakhshi Art Festival, which was held for first time in Uzbekistan. Nonetheless through my visit to this unique cultural place, I felt deep aspiration of the people for safeguarding their own culture and heritage inherited through generations.\n\nPhoto 1 : Boysun entrance ⓒ ICHCAP\nPhoto 2 : Local people in Boysun District ⓒ ICHCAP\nPhoto 3 : Interviewing locals in Boysun ⓒ ICHCAP\nPhoto 4 : Prayer hall in the trunk of a tree that is hundreds of years old ⓒ ICHCAP\nPhoto 5 : Overview of Boysun District (seen from the entrance hill) ⓒ ICHCAPYear2019NationUzbekistan
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Wall of the Lord: Famed Pilgrimage Temple Branches into ICH PromotionNathdwara is a famed Vaishnavite pilgrimage site in the Aravalli Hills, fifty kilometers northeast of Udaipur, Rajasthan. Hundreds of thousands of devotees annually visit its central Shrinathji Temple to worship a fourteenth century icon of Shrinathji, a beloved child incarnation of Lord Krishna.\n\nBesides Shrinathji’s sanctum, Nathdwara was also widely known for its unique regional arts—the worship-related pichwai paintings that depict Krishna’s life stories for the unlettered and the reverential semiclassical haveli sangeet music that was sung and played directly to Krishna. The area was also famous for delightful terracotta sculptures that portray sacred images from the countryside and touching scenes of village life.\n\nIn recent years, however, haveli sangeet has lost its following, and few young musicians try to learn its demanding dhrupad-based songs. Similarly pichwai painting and local terracotta arts have fallen on hard times. While there is still a bit of tourist interest in these ancient traditions, the impact of western fashion, mass advertising, and globalized culture have driven both out of vogue domestically.\n\nMost of India’s religious institutions confine their efforts to purely spiritual endeavors, but given Shrinathji’s long intimate relations with the town’s cultural life, the temple took notice of its artists’ plight. The Nathdwara Temple Board, Shrinathji’s managing trust, and trustee Sri Vishal Bava suggested providing some kind of innovative platform for artists to showcase their paintings and crafts on the crowded streets outside the temple.\n\nSri Dinesh Kothari, Nathdwara Temple Board CEO, took this concept and designed a project called Wall of the Lord that used a broad empty stretch on the temple’s own outer wall as a public gallery. Approximately 140 pichwai painters have now completed 63 masterful paintings on this 180 meter expanse, in styles ranging from traditional and devotional to expressively modern. Three exquisite large terracotta murals have also been installed there, and together, these exhibits not only beautify the temple but also offer dramatic visibility, hopefully renewing market demand for struggling local ICH artists.\n\nLaunched on 26 January 2017, the novel Wall of the Lord initiative has already started attracting its own audience as a must-see site of the Nathdwara pilgrimage that reminds visiting devotees of the splendor of their heritage and the inseparable nature of creativity and the divine.\n\nPhoto : Nathdwara painters adorning the temple wall © Lokesh PaliwalYear2017NationIndia
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The Remarkable Revival of Vietnamese Xoan MusicIn just six years, an important element of intangible cultural heritage went from being an element in need of urgent safeguarding to being an active part of the lives of Vietnamese people. The Hat Xoan Phu Tho tradition, a distinctive call-and-response musical genre of Phu Tho Province in northern Vietnam, was inscribed on the UNESCO List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2011, and as a result it became the focus of an extensive revitalization program to ensure its survival.\n\nA unique blend of song and dance performance, xoan originated in the upland region of Viet Tri in Phu Tho for the people to express the richness of their community lives. Some of the performances are to venerate ancient kings while others are expressions of the people’s skills and artistry or their knowledge of farming, fishing, hunting, weaving, and other rural crafts. xoan is considered the core and essence of the social and cultural identity of the villages of Phu Duc, Kim Dai, Thet, and An Thai.\n\nSince 2011, the state and local communities have been supporting a project to revitalize xoan. A series of creative collaborations between knowledgeable elder practitioners and a nucleus of over sixty younger artists have committed themselves to xoan practice and dissemination and have subsequently secured xoan transmission to future generations. Training classes are held monthly and weekly within the communities. An active set of xoan guilds with as many as a hundred members of three or even four generations of practitioner families are successfully recruiting new adherents.\n\nTo generate an audience for the genre, xoan has been introduced into the regional school curriculum as a reference point for teaching on issues of heritage and local history. Demonstration activities and social events outside the xoan communities, have attracted young people and increased their understanding and enjoyment of xoan.\n\nWithin the xoan communities, many of the temples and shrines used for performances had deteriorated because of war and time, becoming unusable. The state, however, has allocated priority funding to restore these performance areas. Through the government-funded program, community members are fully involved in the restoration and have been empowered to manage their own cultural spaces. On 28 March 2017, the country’s largest site for xoan practice was inaugurated in Kim Duc, a commune of Viet Tri. Legend has it that this space, within the Lai Len temple in Kim Duc, was the first site of xoan performance in Vietnam.\n\nThrough these unique programs, xoan communities have become vibrant places of practice and the transmission of xoan.\n\nPhoto : In marked contrast to the traditional past, Xoan is now widely performed by young practitioners © Le Thi Minh LyYear2017NationViet Nam
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Poe (Incense sticks) Production in BhutanThe burning of incense in the sacred shrines of Buddhist monasteries, temples, and also in the consecrated spaces that house the representations of the supreme spiritual beings is considered a kind of offering of sweet fragrances to the enlightened beings and also has the power to purify the impurities associated with us in any form that prevent us from realizing the innate Buddha nature and receiving the blessings. For this reason, incense is crucial in the performance of any type of ritual in the world of Buddhism. In general, burning herbs and making smoke offerings outdoors and burning incense in shrines have the same meaning and benefit; to purify defilements, pacify spirits, accumulate merit for oneself, and connect people to the spiritual world.\n\nThe production of incense is considered one of the religious crafts, as the product is used exclusively for religious purposes. There are two different types of incense: Ja-ju poe (herbal incense) with a yellowish texture and Zu-poe or Choe-jue poe (incense mixed with flesh and blood ingredients) with a brown color. Ja-ju incense is usually burned explicitly for the enlightened beings and when performing Drol-chog (ritual of Goddess Tara) and Rio-sang-chod (smoke offering at the summit of ridges and mountain to attract good fortunes), rituals associated to Nagas (subterrain sentient beings), while the other is offered to the guardian deities and guardian spirits during affirmation rituals.\n\nThe basic raw materials for both incenses are: Powder of Shug-pa (juniper), Tsen-den (weeping cypress), Balu (Rhododendron ciliatum), Sulu (Rhododendron setosum), Aru (Terminalia chebula), Baru (Terminalia bellirica), Manu (Inula racemosa Hook. f), Ruta (Saussurea lappa), Pang-poe (Valeriana officinalis) and water extracted from Zangdrug; (six valuable substances) Chu-gang (bamboo pitch), Gur-gum (saffron), Li-shi (clove), Ka-ko-la (cardamom), Za-ti (nutmeg), Sug-mel (cubeb) Ga-bur (camphor) and also Tsho (colours). When special ingredients such as Kar gsum; (three white substances) milk, curd and butter and an additional mixture of Ngar-gsum; (three sweet substances) brown sugar, molasses and honey are added to these mixed powders, the product becomes herbal incense and similarly, various ingredients of special animal meat, blood, La-tsi (musk), Gi-wang (elephant bile) and alcohols are added to make Zu-poe incense.\n\nMr. Lhundrup (80) learned the art of making incense sticks at the Government Incense Production Center in Thimphu, the capital of Bhutan, and worked for nearly 8 years. In 1918, after his retiremen, while some friends located their incense production more promisingly in the city, Lhundrup established the present incense production named Lhundrup Poezo-khang in his remote village of Urug in Chumey Gewog (block), Bumthang Dzongkhag (district), Bhutan. Currently, he supervises the production unit while his son Sangay Tenzin (50) takes the main role and his mother Uden (67) sometimes assists her son. Two other employees help them produce a plethora of incense sticks with five different types to meet consumer demand.\n\nProduction Process: Based on the license to produce incense sticks, the raw materials, especially dried junipers, are collected from the opposite foot of Yotong la (a mountain pass in the central region at 3425 meters above sea level) and the rest of the materials are purchased from the highlanders. After collecting the raw materials, they are chopped, dried in the sun and processed into fine powder with the help of an electric grinding machine. In the meantime, a helper prepares the extraction of water from the Six Valuable Substances. During mixing in the kneading machine, 80% of the raw material powder is carefully kneaded with the extracted medicinal water. After removal from the kneading machine, the dough-like incense is formed into a palm sized shape and placed into Tsir-shing (traditional wooden compressor) hole, creating a noodle like discharge while an employee places his or her body weight on the compressor liver. These noodle-like incense sticks are rolled between two wooden boards by the incense makers, cut evenly when the bottom wooden board is full, and dried in the sun. The incense sticks are tied into bundles using thread, dried again, and finally ready for making offering.\n\nphoto 1 : Finished product © Yeshi Lhendup\nphoto 2 : Raw materials being dried © Yeshi Lhendup\nphoto 3 : Drying right after the processe © Yeshi Lhendup\nphoto 4 : Incense being offered in the Local Shrine © Yeshi Lhendup\nphoto 5 : Raising of incense smoke © Yeshi LhendupYear2022NationBhutan
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Tharu Basketry: Cultural and Economic SignificanceBasketry represents the oldest and the most widespread craft in the world. It is seen as an integral part of human civilization for its utilitarian purposes and sustainability. In Nepal, basket-making is one of the oldest practices of the Tharu community, and is connected to their various rituals from birth to death. The Tharu people are one of the indigenous ethnic groups who predominantly live in the Terai region stretching from east to west across southern Nepal. This group worships nature and natural products and is famous for its basketry crafts, Mithila and relief arts, and natural fiber floorings.\n\nA Tharu myth illustrates that Jasu, the first woman, taught irrigation and basketry to her counterpart Ishu, and thereafter the basketry tradition began. Intricately woven from locally available thatch grass, the baskets have evolved and are used in special ceremonies as well as more daily uses, ranging from storing valuables to carrying grains and vegetables. Woven basketry has an immense cultural significance to the Tharu people. It symbolizes the traditional skills of young unmarried Tharu girls who, when married, weave a series of baskets and take them to their in-laws’ homes as their precious dowry. Therefore, basket-making practice is considered a gift exchange system that binds two families together through marriage. This skill is transferred from mother to daughter.Year2023NationNepal
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3.19. Conserving Cultural Landscape at World Heritage Site HampiThe Kishkinda Trust (TKT) was established in 1997 with the belief that conservation and business incubation can help in socio-economic development of a community. The Kishkinda Trust is based in Anegundi village within Hampi, a World Heritage site, and involves creating a model village for cultural industries with a replicable plan across the country. The restoration and holistic development of its traditional homes and promotion of cultural industry incubators within these spaces will enable the local community to manage their art, craft, hospitality for heritage tourism and culinary enterprises. TKT focuses intensively on capacity building of local villagers across multidisciplinary fields of creative and cultural industries—architectural conservation, heritage restoration, crafts and design, management and hospitality, so that their lives are nurtured, enriched and empowered by their own culture and identities. This process reaffirms ties between tradition, everyday commerce and the quality of life.Year2017NationIndia
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CREATING LAWS AND DOCUMENTING UZBEK TRADITIONSAfter gaining independence and under the initiative of the president, Uzbekistan commenced on a large-scale project to revitalize historic cultural heritage, both tangible and intangible. These efforts resulted in the restoration of hundreds of historic sites, and they created better conditions to research, safeguard, and propagate folk arts, knowledge, and skills of traditional craftsmanship, which were traditionally transmitted by word of mouth, from master to apprentices. In 1995 the government of the Republic of Uzbekistan adopted a law that grants taxation immunity to crafts-men working individually. The law gave a huge impetus to the revival and development of popular craftsmanship.Year2012NationSouth Korea
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BAN NARASILP: DESCENDANTS OF KHON COSTUME TRADITIONSKhon is one of the most significant performing arts of Thailand. It is an important traditional dance and art style dated from the Ayutthaya period. It has its own unique identity and integrates different fields of art, literature, rituals, and crafts.Year2018NationSouth Korea
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A Festival of Tribal Traditional Craft and Culture in IndiaIndia has been known for centuries for its living heritage, tradition, and culture. The Rajasthan region is especially famous for its rich tribal tradition and craftsmanship. Different tribal groups have carried these traditions on since ancient times as the living heritage of the region. This practice is exemplified by the Aadi-Mahotsav, a three-day festival, which was most recently held in Udaipur from June 14 to 16, 2019. The festival demonstrates a discourse between the region’s tribal artists and the urban population in this cultural jamboree. The festival has earned a special importance in the conservation, exposure, and promotion of tribal traditions. \n\nAadi-Mahotsav is held by Tribal Area Development (TAD) and the Tribal Research Institute (TRI) in partnership with Bhartiya Lok Kala Mandal, Udaipur. The Aadi-Mahotsav starts in Udaipur, Rajasthan, on the second Friday of June and lasts for three days. The festival participants are children from tribal schools governed and run by TAD, tribal artists, craftsmen, musicians, singers, and other carriers of the intangible cultural heritage of Mewar, India, and other nearby villages.\n\nThe festival attracts all kinds of visitors: urban and rural residents, tourists, and collectors, representatives of businesses and cultural organizations, and so on. The festival traditionally opens with a sober procession of all the tribal artists, craftsmen, and participants of the festival in their traditional costumes. The participating artists welcome the distinguished guests at Bhartiya Lok Kala Mandal, the festival venue in Udaipur. More than 400 artisans, craftspeople, and experts from different districts of Rajasthan participated in the festival. \n\nTribal artists and students from tribal schools performed each day in the evening programs, while craftspeople, painters, and traditional healers displayed their tribal and rural products in the craft fair. Various conferences and workshops took place during the festival. These included a conference on arts and crafts for livelihood, as well as demonstrations of traditions, customs, and folk dances within the program framework. In addition, exhibitions and competitions for students like a talent hunt were included. \n\nAt the conferences and roundtables, participants and subject experts discussed the issues related to the current state of tribal culture in the region and in India more widely. Topics included the preservation of intangible cultural heritage, intellectual property rights, regional cooperation in developing the craft market, and cultural and rural tourism. During the festival, the Tribal Co-Operative Marketing Development Federation of India (TRIFED), an organization under the administrative control of the Indian government’s Ministry of Tribal Affairs, opened a permanent store at Lok Kala Mandal to promote and market tribal/rural traditional produce. \n\nAadi-Mahotsav, which demonstrates the idea of cultural and economic cooperation and harmony, contributes not only to developing tribal traditions, and the cultural and ecological tourism industry in the region but also to helping the tribal population to take active participation in the socio-economic development of India.\n\nPhoto : Aadi-Mahotsav, a three-day festival ⓒ Lokesh PaliwalYear2019NationIndia
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Investing in People to Safeguard ICHCountries in the Asia-Pacific region abound in a wealth of cultural expressions, but these expressions are not often recognized as skills that may be used to revitalize communities. ICH safeguarding needs to look beyond research and documentation, building databases on art forms, and creating awareness through one-off festivals or made-up landscapes where the artists and crafts persons are uprooted from their natural environment to engage in demonstration. The paper shares examples from an initiative in India that emphasizes the need for investing in communities to revitalize their traditional skills and promote community-based creative enterprises, including cultural tourism to safeguard ICH. The Art for Life (AFL) initiative of banglanatak dot com, a social enterprise headquartered at Kolkata, India, aims at fostering an alternative pathway for development using cultural heritage as concrete means for improving people’s livelihoods and empowering local communities. Around twelve languishing folk art forms have been revitalized. The initiative has led to improved income and quality of life for 5,000 traditional artists. Non-monetized outcomes include improved education of children, improved health, and better access to sanitation. Capacity\nbuilding of the ICH practitioners, documentation, and dissemination, heritage education and awareness building, and promotion of grassroots creative enterprise have been the critical components of the safeguarding process.Year2013NationSouth Korea