ALL
indigenous
ICH Elements 4
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The Sewang or Jenulang Dance
The Sewang or also called Jenulang Dance is one of the traditional dances of the Orang Asli (Indigeneous) community of the Semai and Temiar ethnics in the state of Pahang. This dance combines the elements of dance, music and songs with 18 dancers or more of both sexes, according to the suitability of the stage area. The dance functions as entertainment, ‘opening up of love’, for marriage, appeasing the spirit of paddy and for healing. This dance is led by an elderly man called Tok Halak, who is also the main singer. The dancers repeat every line their leader sings and move in circle while stomping their feet on the floor. They are accompanied by a traditional musical instrument called ‘Buluh Cetong’ made of bamboo that is stomped on a hard wood. There are four dance formations depending on the dance function. Firstly, the dancers are dancing in one line. Secondly, the dancers are dancing in a circle while moving clockwise or anti-clockwise. Thirdly, the dance is performed in couples of both sexes that sometimes holding hands. Fourthly, in groups. For the purpose of happiness, Sewang is danced after paddy harvesting, or receiving the return of a sibling that works far away or the arrival of a new year, at wedding ceremonies and the like that has elements of bliss. For circumcision ceremony the dance is called ‘Ajok’. For healing purposes the dance is performed in the evening. Outsiders are not allowed to ascend the house where the dance is perfomed until the dance is over.
Malaysia -
The Kelundang Dance
The Kelundang Dance is a welcome dance to visitors to the Orang Asli (Indigenous) of Jakun ethnicity’s settlement in Gumum, Tasik Chini, Pahang. This dance obtained its name from the dance props that is the kelundang tree trunk, cut and hung at two feet high, and knocked to produce a sound as accompanying music. This dance that is from the basic movement of the Sewang Dance is performed by at least 15 people including the dancers, musicians and singers. The floor pattern is simple that is an elongated circle. During a performance the singer sings in the Jakun language containing quatrains celebrating visitors and relating the beauty of Tasik Chini.
Malaysia -
The Kelundang Dance
The Kelundang Dance is a welcome dance to visitors to the Orang Asli (Indigenous) of Jakun ethnicity’s settlement in Gumum, Tasik Chini, Pahang. This dance obtained its name from the dance props that is the kelundang tree trunk, cut and hung at two feet high, and knocked to produce a sound as accompanying music. This dance that is from the basic movement of the Sewang Dance is performed by at least 15 people including the dancers, musicians and singers. The floor pattern is simple that is an elongated circle. During a performance the singer sings in the Jakun language containing quatrains celebrating visitors and relating the beauty of Tasik Chini.
Malaysia -
The Dance of the Semelai Indigenous People - Balai
The Balai Dance is inherited by the Orang Asli (Indigenous) of Semelai ethnicity in Bera District, Pahang, Malaysia. In this dance there are a number of songs and kind of dances that refer to a particular celebration or purpose. For example, like ceremonies of merriment, weddings, circumcisions, and for the purpose of healing. This dance is usually performed in a house or unwalled hut called ‘Balai’, just a floor made of bamboo. Until now this dance is still inherited by all ages of the Orang Asli community of Semelai ethnic at the Bukit Gemuruh Orang Asli Village, Bera, Pahang.
Malaysia
ICH Materials 2
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Traditional Practices and SDGsOn 19 and 20 November, in the Terai region of Nepal and Indian States of Bihar, Jharkhand, and Uttar Pradesh, the people celebrated the Chhath Puja festival. This is one of the most important festivals for the people living in that region. It has now exceeded the traditional boundary of celebration and proliferated to wider geography due to widespread diaspora.\n\nDuring the four-day festival, the Sun and goddess Chhati Maiya are worshipped in water sources—ponds, rivers, and lakes. By worshipping goddess Chhati Maiya, people believe wishes will be fulfilled and provide support and strength for the poor and needy. In this festival, the rich and poor come to the same place to worship with same kind of offerings.\n\nWater sources—ponds, lakes, and riverbanks—are important for this event, so people start cleaning and decorating these places much ahead of festival. They decorate the water sources with flowers, banana plants and leaves, offerings, and lights. During the festival, colorfully dressed people create a special and spectacular ambience. So not only the people celebrating but also those from other religions and regions come to visit these celebratory spots. Other than the religious, cultural, and social importance of this festival, it tries to teach important lessons on conserving water sources.\n\nThis is just one example among many festivals and rituals whose main reason for existing is taking care of forests, water sources, mountains, and other natural resources. In South Asia, despite having traditional linkages related to nature, such as rivers being a sacred place. The irony is that rivers are the most polluted in these regions.\n\nRituals for the water sources, praying in the mountains, and many more continue to be practiced. The main motto of these festivals is to conserve nature and water sources, but some are lost in the process. We are taught to keep up the traditions, but we forgot to transfer the actual meaning behind these traditions.\n\nThis is why we need to include ICH in education where we can correlate traditional knowledge with modern science. We despise the ancient knowledge and want scientific answers for all our problems. But if we look closely at most of the traditions passed on to us, these rituals are solutions for many modern problems.\n\nMost of the Sustainable Development Goals can be addressed through understanding practices and traditional knowledge. The relation of traditional values of safeguarding water sources can address the problem of access to clean water for the people. Similarly, peace, social cohesion, climate change, inclusiveness, and safe cities are a few of them, which could directly contribute with better understanding of intangible heritage.\n\nWe have the subjects like environmental science and social studies in school, but we rarely have relatable chapters on addressing local problems and solutions for them. We educate students on the plastic problem, but we should also discuss alternatives like traditional use of leaves plates and bowels, degradable clay cups, and other items.\n\nPhoto : Chhath Puja celebration at the bank of pond © Monalisa MaharjanYear2020NationIndia,Nepal
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Traditional Practices for a Sustainable PlanetPlastic waste has become one of the biggest problems of the today’s world. The modern lifestyles we have accustomed to, generate tones of non-degradable wastes, which are polluting our environment and degrading it at the faster pace. If we look closer, many traditional practices in different parts of the world might have solution for sustainable environment.\n\nOne of such practices that are being used by the various communities of Nepal is plates and bowls made out of leaves. The leaves from tree known as Saal (Shorea robusta) is commonly used for this purpose. Broad leaves, shiny at the front with natural impermeability to water makes it ideal to make plates and bowls out of it. Saal is tree is native to Nepal, India, Bangladesh and Myanmar. Not only leaves but also the timber from this tree is also very valuable as it is considered to be strong for the building materials.\n\nThese leaves are arranged and stitched with hands using thin stick made out of bamboo. Many communities have different names for these objects made out of leaves according to their frequent usability. The plates made out of leaves are called laypya in Nepal basha, bowl shaped structures made out of leaves known as duna and tapari in Nepali, bota (Nepal Basha)\n\nStill today these plates and bowels are used for many rituals, feasts and other purposes.\n\nIn past these plates made out of the leaves were the only options for the feasts when needed to feed large number of people. In old days, before the start of festivals families gathered to sew the leaves for the feast. Especially during the big feast like weddings, it was a common practice for the family members, relatives and neighbors, to lend hands for making leaves plates or laptya several months ahead. But now a days due to the cheaper, readily available and commonly available option of plastic and paper plates these leaves are being replaced. Due to the catering services and party organizers, these community engagements is fading out.\n\nBut due to the religious and cultural significance, in the ritual practices these leaves are still used. It may be due the belief associated these leaves being pure. In the markets the green leaves rolled together could still be seen.\n\nBut there has been comeback of the leaf plates and bowls not only in the traditional rituals and feasts but also in the fast-food restaurants. The fast way to sew the leaves plates and bowls with the machines makes it easier to produce many plates in a day. It is not only easier but also the leaves plates are available all around the year in market. It’s really interesting to see the roadside food stalls using leave plates and bowls in Nepal.\n\nThese traditional practices if integrated in today’s modern lifestyle can help to combat many problem today’s society is facing.\n\nPhoto 1 : Process of sewing leaves to make plates. © Monalisa Maharjan\nPhoto 2 : Vendor selling the leaf plates in the market. © Monalisa Maharjan\nPhoto 3 : Traditional food in leaf plates Laptya. @Monalisa MaharjanYear2020NationNepal