Materials
warming
ICH Materials 16
Publications(Article)
(4)-
PRACTICE OF CONSTRUCTING THE MONGOLIAN GERThe ger, a traditional dwelling created by nomadic Mongolians, is specifically designed to fit their way of life. Its semi- sphere shape helps the ger endure storms and tempests. It has solutions for heat control and ventilation. It is flexible in terms of size and design, and it is portable and lightweight. At the same time, it is also comfortable to live in and easy to build and dismantle. Moreover, the ger is used as a measure for time and directions.Year2013NationSouth Korea
-
Loy Krathong Festival of ThailandLoy Krathong Festival is a yearly event in Thailand on the full moon night of the twelfth lunar month, usually in November. This festival has a long history dating back to the Sukhothai era and continuously maintains its popularity in the present. It is a local ritual in honor of the goddess of water to get rid of misfortunes for a better future. During the festival, people gather by a river or canal float krathong, a basket made of banana trunk and leaves in the shape of a blooming lotus. This performance is more of a prayer that the krathong will take their hardships and bad luck far away. Traditionally, families make at least one krathong as beautiful as they can, decorated with various flowers, candles, and joss sticks. Strands of hair, nails, clothes, and money are sometimes placed in the krathong, too. Before floating it, people light the candle and joss sticks and make a wish, asking for forgiveness from the goddess of water for any deeds that may have disappointed her, and ask her to take their bad luck away.\n\nThis ritualistic performance is practiced throughout Thailand, though each location has its own way of performing it. There are also some fun activities during the festival such as the Best Krathong Competition to honor the most beautiful and creative krathong, Noppamas beauty pageant to crown a beautiful and smart girl (named after Noppamas, a beautiful consort of the King Lethai’s grandson during the Sukhothai era), fireworks display, traditional costume display, and many other traditional entertainment and performances.\n\nLooking into how the festival has been carried out over the last decade, people have come up with more resourceful and impressive ways to participate in the festival. Some have used foam or plastic and artificial decorations to make a lighter krathong that can float well on water. In response to global warming, people have also become more vigilant in using eco-friendly materials in creating Krathong. For example, a krathong-shaped bread has already been created for the festival; it didn’t leave waste on the water, and it also served as a fish food. Commonly, banana trunks and leaves have also been used to create krathong.\n\nPhoto : Loy krathong ⓒ Department of Cultural PromotionYear2018NationThailand
-
Safeguarding Folk Culture in Darjeeling HillsDarjeeling, famous worldwide for its black tea, is rich in cultural diversity. It is a shelter for sixteen distinct indigenous communities from Tibet, Nepal, and Bhutan in the eastern Himalayas. As part of the Rural Craft and Cultural Hubs initiative of the state government in collaboration with UNESCO, the communities are working to revitalize folk dances and songs.\n\nIn May and June 2018, 466 folk artists participated in workshops, where culture masters or tradition bearers trained the youth in quality performances. The Tibetan community had workshops on the Snow Lion Dance, a performance piece derived from a mythical creature and an integral part of Tibetan folklore. The musical instruments played include drums, flute, cymbals, and dranye. The Tibetans of Darjeeling also have a ritualistic hunting dance called Ngonpai Dhon. Gurung youth learned about the Ghatu Naach celebrating Lossar or the New Year of the lunisolar Tibetan calendar. The nuances of Satighatu Naach performed after a person’s death are also documented.\n\nThe close link between natural and intangible cultural heritage is reflected in traditions like the Chyu Rum Faat Alak Dance, which is performed to pay obeisance to the mighty Himalayas. While the Mangars have their Hurra Dance to celebrate the harvest, the Rai community has two dances for the season known as Sakela Sili and Chowan Sili. The Damai community has very few artists who know Naumati Baja, a unique ensemble of nine traditional musical instruments. The simplicity of the people of Darjeeling is reflected in the Lappay Dance of Bhutias or Sileba Dance of the Sherpas performed to welcome guests.\n\nWith renewed optimism, Darjeeling is set to celebrate the rejuvenation of its earthy tunes and melodies and the nearly forgotten rhythm and steps. The hills are once again warming up to the sounds of its heritage with a new rhapsody being created by the ancient musical instruments of its indigenous communities, whether it is the Chyabrung drum of the Limbu, the tungna of the Lepcha, the chong mridong of the Dhimal, or the murchunga of the Gurung communities.\n\nPhoto 1 : Damai team practicing Naumati Baja, an ensemble of nine musical instruments © Ananya Bhattacharya\nPhoto 2 : Lepcha folk dance © Ananya Bhattacharya\nPhoto 3 : Tibetan musician © Ananya Bhattacharya\nPhoto 4 : Bhutias performing the Yak dance © Ananya Bhattacharya\nPhoto 5 : Damai team practicing Naumati Baja, an ensemble of nine musical instruments © Ananya BhattacharyaYear2018NationBhutan,China,Nepal
-
Traditional Baby Showers in FijiThe arrival of a newborn baby is cause for great joy particularly for a newly wedded couple if it is their first born. In traditional Fijian society, when a married maiden is expecting, her husband and his kin plant uvi (yams) dalo, a rootcrop (Colocasia esculenta) and stock pigs in the pens. The matriarchs from both the man and woman’s side also begin weaving new mats in anticipation for the birth.\n\nPrior to hospitals, traditional midwives known as VUNIKALOU were approached and on hand when labour contractions were expected. These VUNIKALOU had diverse knowledge about herbal medicines to administer to the expecting mother during and after pregnancy.\n\nThere are also elderly matriarchs on hand to administer to the expecting mother’s needs like washing, cooking, tending to the bedroom. The sleeping area is cordoned off with a huge taunamu or wall-length tapa as traditional Fijian houses do not have separate rooms. All the while mother and newborn baby must not emerge from behind this barrier until the end of the fourth night. Males too are forbidden from entering the residence where mother and newborn are until after the fourth day otherwise they will be meted out traditional punishment called ORE by the matriarchs. And young men, the baby’s father and other menfolk intentionally violate the rules as an excuse for them to bear the burdens of the ‘punishment’. This is their indirect way of showing their affection and pride towards the arrival of the newborn baby. They take a day or so to prepare their ‘punishment tokens’ which could be cooked fish, or dalo, fruits, vakalolo (grated starch with sweetened caramelized coconut milk), cigarettes, etc for the matriarchs’ enjoyment serving in the home.\n\nWhen the baby is born, it is the responsibility of the baby’s father’s kin to relay the message traditionally to the baby’s vasu or maternal kin. A whale tooth is presented traditionally to relay the joyful news.\n\nDuring the first four nights of the baby’s birth, kinship from both the mother and father’s side present raw dalo, freshly woven baby mats, oil, brooms, tapa cloth. The dalo presentation is called DREKEBA (stress on –a). The boiled dalo stalk is the primary meal of the new mother for it is believed that it improves lactation.\n\nThe mats are gifts for the matriarchs serving in the household. This occasion is called the ROQOROQO meaning ‘to carry’. When the women arrive (no males are still allowed in but they still do so eager to receive their ‘punishment’), they sing meke and folk songs. The matriarchs serving in the house entertain the roqoroqo parties and there is much joy. The reason behind the loud noise and merry making is said to make the newborn baby begin to understand in his/her spiritual mind and heart that there is a large family waiting for him/her and ready to support in the rearing. This is the actual roqoroqo! There is no actual carrying and kissing of the newborn baby until after the fourth night as it is believed that baby is still spiritually and physically vulnerable to all sorts of bad air and malevolence. On the fourth day, the baby’s paternal kin prepare a feast called VAKATUNUDRA (warming the blood) for the village to enjoy.\nThe serving matriarchs take turns in carrying the baby as the mother recovers. The one on whom the baby’s umbilical cord falls onto is the one who will provide the four night feast. This role is quietly contested as each matriarch is eager to show their affection and home network support.\n\nMuch has changed from the original notion of roqoroqo or baby showers. Today babies are born in hospitals and the ceremonies, pomp and jovial camaraderie between kinsfolk is diminishing. A version of it exists though in the modern version of visitation to a newborn baby’s family with modern gifts for both baby and mother.\n\nphoto 1 : Women from the village visiting new born baby (carried in center) and present traditional gifts to mother (Left) and family.© ITaukei Institute of Language & Culture\nphoto 2 : Men carrying dalo plants for a traditional baby shower in Kumi village, Verata, Tailevu, Fiji © ITaukei Institute of Language & Culture\nphoto 3 : Trimmed green dalo stalks for boiling to enhance mother’s breast milk production.© ITaukei Institute of Language & CultureYear2022NationFiji