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festival
ICH Elements 63
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Kymyz muryndyk ('initiation of koumiss') Traditional spring festive rites of the Kazakh horse breeders
Kazakh spring horse-breeding rites mark the end of the old and the beginning of the new yearly horse-breeding cycle. Rooted in the traditional knowledge of nature and in the millennia-aged close relations between man and horse, these rites involve skills inherited from the nomadic ancestors and adapted to the present-day reality. The main constituents of the element are: 1.‘Biye baylau’ (literally, ‘tethering mares’), the ancient 'first milking'; rite encompassing the separation of mares and foals from herds, tethering them, greasing ropes and pegs, milking mares, greasing and smoking vessels for koumiss, fermenting the first-day milk, and celebrating with songs, dances and games. 2. ‘Ayghyr kosu’ (figuratively, ‘stallion’s marriage’) is a rite for adjoining stallions in herds. taking place on the same day. This rite is considered as a recent one that emerged in response to shifting from nomadic life to settling. 3. ‘Kymyz muryndyk’ (metaphorically, ‘initiation of koumiss’) is the 'first koumiss sharing'; rite, opening a season of its making and drinking. The above rite names are equally used also for their scope. The preparations go all year round (cutting wool and horse hair, getting good stallions for herds, weaving ropes and foal slips, repairing ware, cutting juniper for smoking vessels, cooking ritual food). Blessed by the elders, the ‘first milking’ day comes in early May, when mares have foaled and grass grown. In total the rites take about 3 weeks until the koumiss sharing ceremonies, taking place in every house of the village, are over.
Kazakhstan 2018 -
Rebana Ubi
Popular in the East Coast — particularly in Kelantan — the rebana ubi is the largest of the rebana family of drums. It is used as an accompaniment during ceremonial rites and festivities, particularly after harvest season, as well as for recreation and competitions. Almost one-metre-high and about 70cm in diameter, it is the only rebana that is vibrantly decorated on the body as well as the face. Each drum is painted brightly and adorned at the top with a large, beautifully carved Kelantanese coat-of-arms — the makhota (crown), a pair of salient kijang (barking deer), crescent moon and five-pointed star. The art of rebana ubi making has been passed on for generations of Kelantanese craftsmen. The difficult process involves drying, stretching and pegging the buffalo hide; gathering and shaping the rattan; hollowing out the merbau wood for the body; and painting the frame of the rebana ubi. Over the past few decades, however, economic pressures as well as a lack of sustained efforts in training have resulted in declining interest in the art of rebana ubi making.
Malaysia -
Pisa' Asin
Pisa' Asin is a traditional game of the Melanau community other than Pisa Tibow and is still favoured until now. The Pisa' Asin game is suitable to be played by children and often played during celebration festivals. Pisa' Asin is divided into two versions that is 'asin tu'u' and 'asin bibung'. In 'asin tu'u' the defending players can only catch players that are inside the playing court area only. They cannot catch players that play outside the playing court. In 'asin bibung', the gatuong (middle player) is allowed to chase players who play until they cross the end line of the playing court. But the positions of players who play cannot be out of the edge lines or the head line of the playing court. Players who run straight to the end of the playing court can be chased.
Malaysia -
Joget
The Joget dance (also called the Ronggeng) was introduced to the Malays in Malacca during the early 16th century. The Joget has been known as a fast-paced popular dance and is performed at cultural festivals, wedding celebrations and many other social functions. Its catchy beat and cheerful combination of fast hand and leg movements appeal to both young and old alike.
Malaysia
ICH Materials 254
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Nooruz
The Nooruz holiday symbolizes the celebration of the New Year according to the solar calendar, on the vernal equinox (March 21). It marks the arrival of something new in people's lives, their hope for a happy and prosperous year. This is one of the most important holidays in Kyrgyzstan, bringing together everyone, regardless of age and ethnicity.
Kyrgyzstan -
Making wish to the water in Nevruz
It is the New Year by solar calendar in Central, South and South-West Asia countries. According to sources, Navruz was one of the biggest festivities among Iranian and Turkic peoples. Mahmud al-Kashgari in his work called "Diwanu l-Lugat al-Turk" mentions about many folk songs, which were dedicated to Navruz. Also, the information about Navruz festivity can be found in such works as "The remaining traces of past centuries" (written by Abu Rayhan al-Biruni), "Navruzname" (by Omar Khayyam), and those written by Alisher Navoi, Zahir-ud-Din Muhammad Babur and other scholars.\nIn the territory of Central Asia Navruz festivity was associated with the beginning of the New Year. As such, the preparations for it began several days ahead. Wheat was germinated and from its sprouts sumalak was cooked, dumplings with greens and samosas with mint were prepared. Also folk games were organized (such as horseracing, uloq, kurash, etc.), promenades were arranged, songs about spring were sung, terma and dostons were performed (by bakhshis). On the first day of Navruz children, living in rural areas, gathered in groups and sang songs dedicated to Navruz before the doors of houses. And the owner of the house, hearing these songs, came out, gave presents to children, and treated them with food. In their turn, children distributed one part of the food among widows and orphans living in the village. All these traditions and customs are still alive.
Turkey
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Kymyz—Traditional Beverage of the Kyrgyz People
Kymyz, a traditional Kyrgyz beverage, is made of fermented mare’s milk. It was first prepared and used by the nomadic tribes of Central Asia and Mongolia. The earliest found traces of kymyz are from Neolithic period (some 5,500 years ago). Found in the valley of Suusamyr other relics were goatskin leather bags with traces of mare’s milk, indicating the presence of kymyz.\n\nKymyz preparation was kept secret by nomads for centuries. The mare’s milk is stored in animal skins called chanach that were firstly cleaned and smoked over a fire with pine or other coniferous branches to give the drink its unique smell and taste.
Kyrgyzstan 2017 -
Tajikistan Naburz and children's highlight
Representative List of the Intangible Cultural Heritage of Humanity, 2016 Navruz is celebrated in Iranian cultures such as Tajikistan. As it is a happy festive day to welcome the spring after the long winter, the children enjoy various games. This video shows the children at play. Girls wear traditional Tajik costumes, and boys wear formal clothes while playing games like pebꠓble tossing and catching, kite flying, stick tossing, skipping rope, hacky sack, arm wrestling, swinging, breaking eggs. They also sing, allowing viewers to also feel cheerfulness of a festive day and become quite comfortable.\nLabchang, a musical instrument known from ancient times, received its name because it is placed between the lips and is played by a finger. Some old people in a few areas of Tajikistan continue to play labchang, so the art of playing has almost disappeared. The young generation generally doesn’t even now about the instrument. This film is dedicated to the methods of play on various types of labchangs in different parts of Tajikistan.\nVarious dance forms are performed in relation to nature throughout Tajikistan. The dances are varied, mainly having an imitating character. Performed by folk artists, the dances are transferred from generation to generation. Some of the rare dances are gone with their performers. The Pamiri people perform a rare mourning dance that is currently performed only in Bartang Valley and is on the verge of disappearances. Other dance forms are being revived day by day.
Tajikistan 2017
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(KOR)Silk Roads ICH Survey Report – Festivals/실크로드 무형유산 설문조사 보고서 – 축제
제목\n(English) Silk Roads ICH Survey Report – Festivals\n(Korean) 실크로드 무형유산 설문조사 보고서 – 축제\n(Russian) Доклад по исследованию нематериального культурного наследия Шелкового пути – фестивали\n\n언어: 한국어, 영어, 러시아어\n\n이 보고서는 실크로드 지역의 무형유산 축제에 관한 현황을 살펴보고 정보공유 및 가시성을 높이기 위한 시도로서, 한국을 포함한 실크로드 관련 국가들의 정부와 문화기관을 대상으로 시행하였으며, 2021년 총 9개국에서 접수한 347개의 유효응답을 통계 분석하여 수록하였다.
Central Asia 2021 -
(Russian)Silk Roads ICH Survey Report – Festivals/Доклад по исследованию нематериального культурного наследия Шелкового пути - фестивали
Title:\n(English) Silk Roads ICH Survey Report – Festivals\n(Korean) 실크로드 무형유산 설문조사 보고서 – 축제\n(Russian) Доклад по исследованию нематериального культурного наследия Шелкового пути – фестивали\n\nLanguage: English/Korean, Russian/English\nType: Survey Report\n\nThis survey report was conducted as part of the effort to identify the status of ICH festivals across the Silk Road region and further identify the challenges that should be resolved with regard to each festive event. This report presents the findings of the survey concerning ICH festivals, which was carried out in 2020 on the governments and cultural institutions across Silk Road countries, including the Republic of Korea. The valid sample, consisting of 347 respondents from nine countries, were statistically analyzed and described herein
Central Asia 2021
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Ak-elechek: Kyrgyz Female Headdress FestivalsTwo festivals of ak-elechek (or elechek) took place in Kyrgyzstan in March 2017. One of them was held at the national scale; one thousand women from all provinces wearing ak-elechek participated in the event in the nation’s capital, Bishkek. The second event took place in Talas, a small northern province, where women made eighty-six elechek models.\n\nAk-elechek is a traditional white Kyrgyz female turban, made of many layers of a single piece of cloth. The material (silk, wool, or cotton), number of turban layers, and its model depend on the age, social, and marital status of women.\n\nIn the past, a young woman would put on an ak-elechek for the first time when going to a prospective husband’s house, and then, after the marriage ceremony, the woman had to wear ak-elechek at all public events. In emergencies, Kyrgyz women would sometimes use ak-elechek during unexpected births or for wounds or trauma. A widespread traditional blessing, “Don’t let your white ak-elechek fall down from a head,” is a wish for lifelong family happiness.\n\nOne thousand women in ak-elechek in Bishkek and eighty-six women in Talas impressively gathered to promote Kyrgyz traditional values and recall the important roles women in society. Women of different ages and social statuses from all regions of the country participated in the national and regional festivals. Events were organized by the public association Kyrgyz Tilekteshtigi (the Kyrgyz Cooperation) and by the Kiyiyz-Duino – Kochmon Rukhu (Felt World – Spirit of Nomadism) Fund.\n\nPhoto : Women wearing Ak-elechek© Kiyiyz-Duino – Kochmon RukhuYear2017NationKyrgyzstan
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Thruebab, the Blessed Rainy Day in BhutanAmong fifteen national festivals celebrated in Bhutan, Thruebab or Thrübab is considered a grand event observed not only by the Bhutanese but also by Tibetans. It is a spiritual event that roughly falls between 20 and 25 September coinciding the early date of the eighth month of the Bhutanese calendar. Based on the etymology of Thruebab (thrue—wash, bath, holy water; bab—descend), the Buddhist term literally means “holy water descending”. Due to climate change, however, there is an unexpected shower and sometimes not a single drop of rain (or holy water as it were) from the sky. Regardless, the day of Thruebab is widely known as Blessed Rainy Day. The significance of the day is well connected to the view of both astrological and philosophical texts of Tibetan Buddhism. A special star, believed to be Rishi, is formed by crystal (chu-shel) and a gemstone (ketaka). With similar precious stones, an image of Vairocana Buddha was said to be erected by the great yogis with prayers to fulfill the wishes of all sentient beings. While the star Rishi revolves around the mythological mount Meru, it’s calculated that the star reaches directly above the Buddha’s figure exactly on the early date of the eighth lunar month emitting divine water drops from the collusion of rays from the star and from the Buddha’s crest. Both the rays and water drops permeate the streams and rivers of the world with immense healing power and blessings.\n\nThruebab, as an officially declared holiday, is observed by the whole of Bhutan. Various media platforms predict the beginning of the descent of the holy water and cover the entire event. However, the descent may happen early morning, after dawn, or sometimes even at noon. If it happens early in the morning, people would fill a container of flowers with the water falling down and keep it outside their house to receive the light of Rishi. As the descent happens, people use the water in taking a bath and drinking. Although Thruebab is primarily a spiritual event, people also take advantage of it to celebrate. They would take shower in open streams, ponds, or water taps and wash their clothes. Elderlies merrily shout Thrue! Thrue! Thrue! It means “cleanse us of sins and diseases”. Taking a bath is certainly the highlight of the day.\n\nThe program is then followed by making offerings and prayers. After supplication, family members gather in the dining room to eat rice porridge called thugpa as served either by the mother or eldest daughter. After this, families either visit temples and monasteries or go out for a picnic with relatives, friends, and neighbors. While men often play traditional games like archery, women sing and dance to give the game more elements of entertainment. Thruebab is considered as an integral part of intangible cultural heritage of Bhutan, fortifying social cohesion among the people. It engages people with religious activities and connects them to natural resources.\n\nPhoto : CONTRIBUTED BY YESHI LENDHUPYear2017NationBhutan
Open Archive 10
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Ura the Sacred Hidden Valley
Ura Valley, located in the Kingdom of Bhutan’s Bumthang District, was blessed as a sacred hidden valley by the renowned tantric master Padmasambhava, who was instrumental in bringing Vajrayana Buddhism to Bhutan in the 8th century. Centuries have gone by, and the Ura people have remained firmly rooted in their rich culture and traditions, which have been transmitted down from generation to generation. However, development activities come with a cost for these cultures vanishing to simply myths and stories. The Loden Foundation, a CSO since 1999, is committed to digitizing Intangible Cultural Heritages that are on the verge of extinction as time flies by; with the support of ICHCAP, Loden is immortalizing these elements while also educating and raising public awareness.
Bhutan -
Kathin
The offering of Kathin cloth or Kathin cloth is a ritual that believers or even monks perform rituals in temples to make Kathin cloth. There are two kinds of Kathin as "Choun la Kathin" is small Kathin and "Ma Ha Kathin" is big Kathin. Kathin has a fixed time for offerings. cannot be offered forever like any other cloth. This time, with only one month from the waning days of the first lunar month to the 11th day of the 15th lunar month 12 (12 lunar months), this period is called the transitional period Katin ceremony or festival. We also take place in the temple. Laotians march around the church three times carrying money trees and cloth for the monks. According to the beliefs of the Lao people, This acacia festival is organized for remedies or utilitarian benefits: (1) maintaining traditional good not to cease (2) is followed Buddha draws upon the breed of the Prophet (3) of the Securities and life with Russell kernels night (4) creates solidarity between Buddhist agency (5) a road to heaven and nirvana for themselves.
Lao People's Democratic Republic -
Boun Hhor khao
The festival is one of the 12 annual festivals and a local festival that takes place every year all around the country in Laos, and it’s a festival made to dedicate merit to expedite or relative. It takes place on the 14th day of the 9th lunar month at around 3-5 o’clock in the morning. Prepare materials like sticky rice, Betel leaf, tobacco, food, and sweet wrapped it in banana leaves before the nighttime. Lao people will bring the wrapped food at night time and put it on the ground, distribute it around the temple, under the tree, in front of the house with burning candles, and tell the spirits to come and receive the items.
Lao People's Democratic Republic -
Myanmar Thanakha
Myanmar women adore Thanakha for its sweet fragrance. The botanical name of Thanakha is Hesperethusa Crenulata (ROXB.) ROEM. Thanakha plant or branch is cut into small sizes about 6 or 4 inches. If we grind Thanakha bark with a little water on a circular stone slab called "Kyauk Pyin", we will get a milky yellow liquid or Thanakha paste. Myanmar women usually apply Thanakha paste on their faces and hands and some prefer wearing the whole body.The practice of Thanakha culture has existed in Myanmar society since yore. Thanakha is still preserved as Myanma cultural tradition till today. Thanakha and "Kyauk Pyin" are inseparable. "Kyauk Pyin" is the circular shape of sand stone slab and its surface is elevated in the middle and there is a channel around the rim for the paste to drain into. Kyauk Pyin and Thanakha are essential for the practice of Thanakha culutre in Myanmar society. People use Thanakha for beauty but also for medicinal purpose. Sweet fragrant Thanakha paste is used for cleansing the face of Buddha Image. As Myanmar saying goes:"Mee Phone Hlu Pwe, Tabodwe", the scented bonfire festival is also held by burning Thanakha woods to offer warmth to the Lord Buddha in Myanmar month Tabodwe which falls in February. Because of extreme cold weather in Tabodwe, the scented bonfire or "Mee Phone Pwe" is held in the pagoda precinct with great devotion. In some areas, Thanakha-based cultural festival, "Thanakha Par Toe Pwe" is also held with great traditions. Ethnic women from the hills and the plains across Myanmar cherish and value Thanakha. Both men and women alike have been using Thanakha paste because of its cool sensation and positive effects. In addition that some put extra patch on their cheeks to protect from burning heat of the sun. The farmers and farm girls could get sweaty for working long hours in the field but they always feel fresh because of soothing effect of Thanakha fragrance. That is why Thanakha is the favourite of farmers and workers."Kyauk Pyin" and Thanakha wood can be found in every Myanmar household. Parents wear Thanakha to their offsprings. Likewise, uncles, aunts, elder brothers and sisters used to wear Thanakha to their young nieces, nephews as well as younger brothers and sisters. The farm girls and construction workers used to wear Thanakha paste very thickly for beauty but also for preventing the sunburn.The Thanakha growers and producers are also vital role in this element. Since ancient times, Thanakha culture has been preserving and practicing in Myanmar society. In Mynmar families, the tradition of wearing Thanakha is handed down from generation to generation. The parents, elder brothers and sisters, uncles and aunts never fail to put on Thanakha to young daughters and sons, nieces and nephews. While smearing Thanakha paste on the face, the mother also feeds fragrant residue to her baby. Thanakha plays a crucial role in the daily life of Myanmar people. In Myanmar family, the mother showers her infant baby and introduces Thanakha while praying the Lord to protect her baby from harms and dangers. The mother smears the wet paste of Thanakha on the kid’s forehead and later on both cheeks. The mother also feeds Thanakha paste to her baby which can protect chicken pox and measles. Because of the cool and pleasant Thanakha fragrance and the mother’s endless love, the baby feels great warmth and comfort. While applying Thanakha, the elders teach young children about the importance of good manners, ethics and moral values. Psychologically, Thanakha has positive effects for good concentration enhancing the power of wisdom and memory. Among seasonal festivals, the scented bonfire festival is held where fragrant Thanakha and sandal woods are burnt to provide warmth to the Lord Buddha with great devotion. Such kind of Thanakha-based festival has been holding on the Full Moon Day of Myanmar month Tapodwe which falls in February. Moreover, Thanakha is also used for the washing rituals performed at Mandalay Mahamuni Buddha Temple and such offering of Thanakha paste is renowned as the cultural values of Myanmar society. For fun and friendship, young people do whisking Thanakha paste on the cheeks of young visitors with great traditions in Yaw area.Thanakha is also used for Myanmar traditional medicine. Thanakha is common across Myanmar including the hills and the plains so also the rural and urban areas.Thanakha had long been used as atrditional cosmetic by Myanmar people and recently found ways to foreign market. Thanakha is the part and parcel of Myanmar culture. The paste of Thanakha is beloved to a diverse array of ethnicities and religion. Thanakha is worn by people of all ages, men and women alike, whether rich or poor. The practice of Myanmar Thanakha culture is for skin care, for beauty, to protect the sunburn so also as the traditional medicine. Thanakha is used at traditional festivals, social rituals and religious ceremonies. Although Thanakha wearing is common among people of all ages, women use for beauty and men use for skin care.
Myanmar