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picnic
ICH Elements 2
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Prew: Ritual to Commemorate the Birthday of Guru Padmasambavaa
The festival commonly known as Prew is celebrated in the Kurtoe region under Lhuentse Dzongkhag. Originally it was called Treu-choed, or “Monkey Month Offering,” but later became popularly known as Prew. The name Treu is derived from the year of birth of Guru Rinpoche (Skt. Padmasambhava), as he was born in the year of the monkey in the eighth century. The word Choed means "offering." The Prew festival of Kurtoe is associated with Guru Rinpoche, he visited Jasabe village via the hidden land of Baeyul Khenpajong and gave his blessings to the locals. Since then, they have been celebrating this festival out of gratitude to him for the blessings he gave them and their whole community. They also believe that Prew is a festival to honor Guru Rinpoche’s birthday. This festival is celebrated in almost all Gewog village blocks of Lhuentse Dzongkhag or district. The community of Ney celebrates its local festival every year on the 10th day of the fourth lunar month according to the Bhutanese calendar. The festival takes place in the local Lhakhang, temple, in the center of the community, as well as in each individual house. The men often play games such as archery, while the women have a picnic. Prew is similarly celebrated in Jasabe Chiwog at Tergang Lhakhang. On the 9th day of the fourth lunar month of the Bhutanese calendar, people gather at the Lhakhang to perform a ritual and make offerings. The next day, the 10th day of the fourth lunar month, they return to their village with Norjan chants, and spend a day singing and dancing in their village. The festival in part indicates the arrival of the agricultural season. Villagers offer prayers and sacrifices for good health and a good harvest without pest infestations and natural disasters.
Bhutan -
Gyeonggi Minyo (Folk Song of Gyeonggi Area)
National Intangible Cultural Heritage, Republic of Korea Generally, Gyeonggi Minyo refers to folk songs handed down in Seoul and Gyeonggi-do, but the pieces designated as an important cultural heritage are Gyeonggi Gin Japga (Long Miscellaneous Songs of Gyeonggi), which are also called Gyeonggi Jwachang. At first, Japga referred to vulgar songs, as opposed to Jeongga (Classics) like Gagok (Lyric Song Cycles Accompanied by an Orchestra) or Gasa (Narrative Song), but today Japga has come to mean long pieces of vulgar songs that are sung seated. The 12 Japga of slow tempo among Gyeonggi Japga are called Gin Japga (Long Miscellaneous Songs), and are as follows: Yusanga (Song of the Mountain Picnic), Jeokbyeokga (Song of the Red Cliff), Jebiga (Song of Swallows), Sochunhyangga (Song of Chunhyang), Seonyuga (Song of the Boat Excursion), Jipjangga (Flogging Song), Hyeongjangga (Song of the Execution Ground), Pyeongyangga (Song of Pyeongyang), Sipjangga (Song of the Ten Lashings), Churinga (Song of Farewell), Bangmulga (Song of Knickknacks), and Dalgeori (Song of the Full Moon). Pyeongyangga, Churinga, Bangmulga, and Dalgeori are songs in slow tempo with sextuple time or four-four time about friendship and love exchanged among commoners. Gyeonggi Gin Japga feature a tempo unique to Gyeonggi-do. They contain quiet and subtle expressions of the sorrows and delights of commoners.
South Korea
ICH Materials 12
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Sample Data Ⅱ : Nagaland, Orissa Cultural Atlas of India - Development of a web-based statewide database on the cultural resources of India
The early history of the Nagas is shrouded in obscurity and many theories abound of their origin and migration. How and when they came to settle in the north‐eastern region of India is an unsettled question. \nSeveral traditions exist within the multi‐ethnic Naga communities on their origins. \nAccording to the oral traditions passed down through songs, folklore and word of mouth the Ao emerged from six stones at Long‐terok, which exists to this day near Chungliyimti, the first legendry settlement of the Ao. ‘Long’ meaning stone and ‘Terok’ six, refers to the six stones from which emerged three pairs of male and female progenitors whom the Ao claim to be their ancestors. The Ao is distinguished with two phratries –Chongli and Mongsen. The Chongli claim that the three males and females who emerged at Longtrok were Tongpok and his sister Lendina, Longpok with his sister Yongmenala and Longjakrep with his sister Elongshe. They were the first human beings who emerged at Longtrok. \nEach male member along with his sister formed the three phratries of the Chongli. \nTongpok founded the Imsong‐Pongen clan, Longpok the Longkumer clan and Longjakrep with his sister founded the Jamir clan respectively. The three siblings intermarried and through these marriages, the Ao clans came into existence and a well‐ knitted clan exogamy marriage evolved that is followed to this day.
India 2009 -
ICH Courier Vol.36 Traditional Embroidery
ICH Courier is the quarterly magazine on ICH in the Asia-Pacific region issued by ICHCAP since 2009. Every issue has its own theme under the title of the Windows to ICH, and the theme of the Vol 36 is 'Traditional Embroidery.'
South Korea 2018
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AUSTRALIA: A NEW PLACE FOR MANY MIGRATION INTANGIBLE HERITAGESThis paper looks at the current situation for intangible cultural heritage in Australia, a place of great cultural diversity. Australia is a continent, a vast country, with a migration story 65,000 years old, when the first humans arrived, after homo sapiens sapiens left Africa. Since then, migrants from around the world have come to this continent, particularly since British colonization in 1788, resulting in many ethnic and cultural groups settling.Year2018NationSouth Korea
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1. Worldviews"In a region as geographically immense and culturally diverse as the Pacific, intangible cultural heritage must be seen in terms of diverse worldviews, each with its own knowledge system and philosophy of life that structures and informs. This section addresses how intangible cultural heritage is reflected through specific cultural worldviews. As specific and unique as they are, however, each Pacific worldview can be seen as having a commonality structured by three dimensions: the spiritual, the physical, and the afterlife or ancestral realm. \nDespite their commonalities, the themes in this section still represent Pacific elements of knowing, philosophy, governance, and wisdom that sculpt life from vastly unique perspectives. The Tongan concept of heliaki, for instance, is not just a knowledge of language and prose, but rather a construct through which the Tongans build views about themselves and their interactions as well as the hierarchy within their society. In a similar way, Palauan place names are much more than words to mark locations; they are capsules of knowledge, events, and history that help the Palauan people identify themselves and their connections to one another. In these and the other themes in this section, the included values incorporate how the Pacific peoples perceive reality and interconnectedness and how their knowledge has shaped their worlds."Year2014NationSouth Korea