Elements
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EE00001134
Zuun tsaast hozor(cards with hundred leafs)
Zuun tsaast khőzőr or Card with hundred leafs, is one of the intangible cultural heritage elements that were being transmitted for hundreds of years in the Uriankhai ethnic group. According to people, this game of card with hundred leafs was invented for declining the gambling games of Manchu and the ordinary card game. This tradition has its own specific rules. People play this game from December 22 to until spring comes (from the beginning to the end of the nine 9 of Mongolian winter). Herders keep their livestock in the fence early, and play this game in the long nights of the winter. Before start the game people who are joining in this game will wash their hands, and get blessing from card, and then hosting person will open the game. Uriankhai people play this game for checking the luck of that year, and to remove the all the bad energies and for inviting the every good things and happiness to their life.
Mongolia -
EE00001572
ZIYORATI MAZOR
Visiting sacred places and cemeteries with the healing and wishes purposes.
Tajikistan -
EE00002575
Zhugdre phunsum tshogpa: Ceremonial seating
The phrase in Dzongkha literally means ‘seated in the rows’ whereby participants are seated in rows at the ceremony, which is called zhugdre phunsun tshogpa. The zhugdre ceremony originates from the tantric teachings of Buddhism and has been adopted to be performed during happy and auspicious occasions. Phunsum tshogpa means grace, glory and wealth combined to represent the three essences of happiness. The ceremony begins with a general invocation to the higher beings that have helped shape the destiny of the kingdom and made it a land of peace and tranquility. Their powers and blessings are sought for the acquisition of the triple attributes of grace, glory and wealth. The ceremony is held during important functions to mark such occasions as promotion, marriages, visits of high dignitaries and consecration and inaugural functions for new buildings and enterprises. For the zhugdre ceremony, participants are seated in order of rank and seniority. The dignitary who is being honoured sits at the head of the row, usually facing all the participants. Once everyone is settled, different items of offerings are made first to the shrine and then to the dignitaries and participants. The first offering comprises the sweet root known in Bhutan as droem (in Sanskrit,kesar) and fragrant saffron water (drizang) and tea with saffron rice. This is followed by the offering of marchang and chagep (token money), and other food items such as zhugdre offering. Zhugdre begins with doma (betel nut) and paney (betel leaf ) and then a fruit that grows on a tree high up from the ground to signify the importance of the occasion. The number of items can range from 11 to 21 or as many as can be afforded in terms of time and resource, but they must end in an odd number and with a hard item such as walnut or chugo (dried cheese) to signify indestructibility by malignant spirits. Prayers are recited while the offerings are being distributed. In Bhutan, the beginning of zhugdre ceremony dates back to 1616 when Zhabdrung Ngawang Namgyal, arriving from Tibet, was received with a zhugdre ceremony by Lam Druk Namgyal of the Obtsho family at a place called Lebnathang in Gasa District. Then at the consecration of Punakha Dzong, an elaborate zhugdre phunsum tshogpa was performed and the ceremony gained immense popularity thereafter. In order to receive what is being served during the occasion, participants are expected to bring their own phop (bowl) and torey (small piece of cloth, usually white, to receive food items) to the ceremony to receive what is being served during the occasion. The final stage of the zhugdre ceremony, known as trashi moelam, is a prayer for the good health, wellbeing and prosperity of the dignitaries and those present on the occasion. It is designed to help guests accumulate merits in order to attain the highest qualities of which man is capable, in this way benefiting not only those present on the occasion but also all sentient beings.
Bhutan -
EE00001956
Zhong Yuan Jie (Hungry Ghost Festival)
Zhong Yuan Jie (中元节) takes place on the seventh month of the Lunar calendar. It is mostly observed by Chinese Buddhists and Taoists who believe that during this time, colloquially known as “seventh month” or 七月 (“seventh month” in Chinese), the gates of Hell are opened, releasing spirits who roam the earth. The period is also commonly referred to as “Hungry Ghost Festival”, with reference to the belief that spirits are hungry because they do not have descendants to make offerings to them. However, it is not just mischievous spirits who roam the earth during the seventh month – it is also believed that dead ancestors may come back to observe the living. Hence, there are various practices associated with entertaining and appeasing these spirits. For instance, believers will burn joss sticks, paper offerings and make food offerings. There will also be large-scale performances called getai (歌台)which provide entertainment to both the spirits and the living.
Singapore -
EE00002035
Zhetygen - Traditional musical instrument
Zhetygen (kaz "zhe-igeen" - "seven strings") - is an ancient Kazakh and Turkish polychord musical instrument with soft and melodious sound, resembling a harp or reclined Gusli. Musical instrument’s name comes from its original form, which had seven strings. The origin of zhetygen associated with its legendary foundation. The essence of the legend associated with the tragic situation in the family of old nomad who lost seven sons due to the jute ('dzut' - a massive loss of livestock from starvation). Improvised music and sounds made during the play on zhetygen resembled images of children and reflected the grief of the father, alternately deceased sons. Since zhetygen became a symbol of the powerlessness of man in front of the elements of nature and the chaos of the universe. Zhetygen contributed to the emergence of instrumental kuy plays, the first of which is considered 'Zhetigenning zheteui' ('Seven kuys of zhetygen'). The most ancient type of zhetygen was an oblong box, carved from a piece of wood strung with seven strings. There was no upper sounding board, but there were pegs made of assyk (kaz. "assyq" - talus bone of a sheep and less frequently other small cattle) on this type of zhetygen. The strings are stretched by hand from the outside of the tool. Later zhetygen’s upper part was covered with a wooden deck. Under each string are substituted assyks on both sides acting as pegs. Moving them, you can set the string.
Kazakhstan 2013 -
EE00001270
Zendmene game
Zendmene is one of the ancient games played by Mongolians. It is known as 'Khorol' in western Mongolia. Zendmene is crafted with square wood blocks, sized and shaped similar to ancient dominos. There are a total of 60 figures drawn on the blocks, representing 4 from each of the 15 figures, each with different powers. These figures include zendmene (a wish-fulfilling symbol, the strongest figure), olzii (a symbol of luck), lion, dragon, snake, horse, and sheep. These figures are hold in the hands and called hand items. Other figures are placed on the ground face down and called ground items. These include the monkey, rooster, dog, boar, mouse, ox, tiger and rabbit. To play, people share the same even numbers, like 4 and 6, and make a group. All the blocks are placed face down on a special table and mixed well. Then the players place them in a circle, laying 5 by 5, and decide who will start by taking the laid blocks.
Mongolia -
EE00000104
Yoga
Yoga is a time honoured Indian holistic system of personal, physical, mental and spiritual wellness focused on all-round unification of body, mind and soul. Traditionally handed down over the centuries from teacher –Guru to disciple –Shishya, who after attaining mastery become a Guru to teach others. While Indian mythology traces the origin of yoga to the God Shiva as the first teacher its presence is well documented in Indian textual tradition from the Rigveda dated between c. 1500–1200 BCE to Satapatha Brahmana texts of 300 BCE to the philosophical treatises of the Upanishads – Mundaka and the Bhagvad Gita dated before fifth or fourth century BCE. The sage Patanjali systematised the text in his treatise -Yogasutras dated 400 CE while many other great sages and Yoga masters contributed to the furtherance of the system and its practice through their writings. The practice of Yoga leads to the union of individual consciousness with universal consciousness to attain harmony between the elements. The aim of Yoga is to realize the inner self, to mitigate all kinds of sufferings and to pave way for attaining the state of liberation. Yoga practices include Yama or five abstentions, Niyama-five observances, Asana –postures, Pranayama -Suspending Breath, Pratyahara –Abstraction, Dharana –Concentration, Dhyana –Meditation, Samadhi - Full integrated consciousness, Bandhas –Lock, Mudras – Gestures, Shat-karmas - Cleansing practices, Yukta-ahara - Holistic food, Yukta Karma -Right Action and MantraJapa -Chanting sacred words. Yogic practices have helped many millions learn to maintain a balanced way of life.
India 2016 -
EE00000159
Yeongsanjae
[Inscribed in 2009 (4.COM) on the Representative List of the Intangible Cultural Heritage of Humanity] The Yeongsanjae is performed to help all beings and spirits enter into the world of truth, by worshipping and admiring the Buddha, Buddha’s law and monks. It is the highest and biggest ritual utilized by Korean Buddhists to represent the world of Buddha here and now and is based on the philosophy of the Lotus Sutra. It is also a means for meditation and training. The order of a Yeongsanjae performance is as follows: 1. Reception Ritual (siryeon): The purpose here is to receive all the saints and spirits of heaven and earth with the guidance of the Soul-Guiding Bodhisattva so that the ritual can be performed in a holy way. 2. Spirit Reception (daeryeong): The masters of the ritual are the spirits, dead and alive, i.e., all people. Dead spirits are invited to the ritual, while those present at the ritual are told why it is being performed and given the directions they should follow, based on the Buddha’s Law. Families of the deceased dedicate food and liquor as an expression of their love and respect for the dead. 3. Cleansing of the Dirt (gwanyok): This is the ritual to cleanse the three karmas of the spirits that have accepted invitation so as to facilitate the achievement of serenity. 4. Donation of Money (Jojeon Jeoman): “Jojeon” means money that can be used in the nether world, and “jeoman” means to endow money with value. The necessity of money is to awaken us to the fact that our life is maintained by material blessings from the outside. 5. Tea Donation (Sinjung Jakbeop): A tea ceremony is dedicated to all the saintly spirits invited with the hope that the ritual will be performed well. 6. Reception of Buddha (Gwaebul Iun): Sakyamuni Buddha, the master of the ritual and who will preach on the Lotus Sutra, and all the Buddhas and Bodhisattvas are received according to the Law of Buddhism. 7. Dedication of Rice Meal (Sangdan Gwongong): With the Buddhas and Bodhisattvas invited, a rice meal is dedicated. In this ritual, wishes are made that, with the merciful help of the Buddhas and Bodhisattvas, all beings will obtain happiness and that the light of truth lit by Buddha will shine over the world of suffering. 8. Sermon (Beopmun): A monk in place of Buddha reconfirms the purpose of the ceremony, presenting concrete ways to realize that purpose. The monk delivers a sermon in which the audience is invited to the door of truth. 9. Meal Ritual (Sikdang Jakbeop): This ritual meal is intended not for the Buddhas and Bodhisattvas, but for the monks attending the ceremony. However, symbolically, it is for all beings in this universe, and through this service a foundation is laid for becoming a Buddha. 10. Blessing Ritual (Jungdan Gwongong): All of the saintly beings attending the ritual are asked to help ensure a good performance of the ritual. It also asks for blessings on all those present at the ritual. 11. Meal for the Dead Ritual (Sisik): Since the attendees are fortunate to be listening to the words of Buddha and since all rejoice that the dead have all gone to heaven, a happy rather than sorrowful ritual is performed for the departed to celebrate and congratulate themselves on going to heaven. 12. Farewell Ritual (Bongsong & Sodae Baesong): At the opening of the ritual, all beings were politely received with chants, so likewise, they should be given a proper farewell. The farewell is the final step in affecting the deceased’s final destination. Since Yeongsanjae was designated an Important Intangible Cultural Heritage by the state in 1973, it has been under national protection. In 1987, when the Yeongsanjae Preservation Association was officially established, it started to perform activities to ensure its transmission. The Yeongsanjae has been transmitted by the Taego Order, a Korean Buddhist order. Based at Bongwonsa Temple, the Taego Order maintains the tradition of Buddhist rituals and as such, most of the transmitters are monks of the Taego Order. Currently, Monk Kim In-sik (Buddhist name: Guhae) is the primary Yeongsanjae expert in terms of Buddhist music, following the ranks of Jigwang, Byeokeung, Songam, and Ileung. Assisting Kim are Ma Myeong-chan, Lee Su-gil, Oh Chan-yeong, Lee Byeong-u, Lee Jo-won and Han Hui-ja, who are all trainers in Buddhist music and dance or making the ornamental paper flowers for the ritual. A total of 240 transmitters are leading the Yeongsanjae Preservation Association. Until 2006, Bongwonsa Temple held a Yeongsanjae ritual for the public on the fifth day of the fifth lunar month. In order to encourage more people to participate in the ritual, it is now held on Memorial Day, a national holiday which falls on June 6.
Republic of Korea 2009 -
EE00002136
Yeongsan Soemeori Daegi (Wooden Bull Fight of Yeongsan)
[National Intangible Cultural Heritage, Republic of Korea] On the occasion of the event, the village is divided into two sides: those living in the east section of the village and those living in the west. The winning side will reportedly enjoy better harvest in the year. The play used to be performed around the full moon period of January 15 on the lunar calendar; now, however, it is performed along with a tug-of-war competition during the March 1 Cultural Festival, held to commemorate the independence movement carried out with the locals in Yeongsan, which played a leading role during the colonial period. The event is said to have started from the wish to stop the evil power of the two nearby mountains, i.e., Yeongchuksan and Jagyaksan (also called Hambaksan), which look like two bulls confronting each other. With the approach of January 15 on the lunar calendar, villagers flock to a nearby mountain and fell a 10m-tall tree. A pyramid-shaped structure is made using a log and straw rope that people will carry on their shoulder, with the leader of the team, together with two lieutenants, standing at the top of it, giving command to fight the opponent. A wooden carved bull head or a mask is put on the top of the structure. Prior to the commencement of the battle, farmers’ music is played to create a delightful atmosphere. The team that makes the opponent’s bull head fall to the ground wins. Yeongsan Soemeori Daegi is a local folk play performed to pray for good harvest.
Republic of Korea -
EE00002137
Yeongsan Juldarigi (Tug-of-war of Yeongsan)
[National Intangible Cultural Heritage, Republic of Korea] For the event, the village is divided into two teams: the East Team (symbolizing males) and the West Team (symbolizing females). The village will reportedly enjoy better harvest in the year if the West Team (females giving birth to children) wins. The tug-of-war is also called galjeon, which is associated with the use of arrowroot vines for the rope. The event had been handed down as a rite held in farming provinces south of the central area of the country. At present, it is performed as part of the March 1 Cultural Festival. The rope used for the event is 40 - 50m long. The diameter of the main section of the straw rope made in a year comes to larger than 1m; if you sit down on it, your legs do not touch the ground. Many thinner straw ropes are tied to the main section for people to tug. Each team makes its own rope, with the two ropes connected right before the event. The leaders of the two teams stand on the main section of the rope to give the necessary signals. Farmers’ music is played joyously to cheer for the people. The event is a rite held to pray for good harvest and build a spirit of collaboration among villagers based on the belief associated with dragon and snake.
Republic of Korea 2015 -
EE00001963
Yeondeunghoe, lantern lighting festival in the Republic of Korea
[Inscribed in 2020 (15.COM) on the Representative List of the Intangible Cultural Heritage of Humanity] As the eighth day of the fourth lunar month (Buddha's Birthday) approaches, the entire country, from otherwise tranquil Buddhist temples to bustling city centers, lights up with colorful lanterns. A rite to celebrate Shakyamuni's birth is observed nationwide and public processions of people holding lanterns are held. Records associating Buddhism and the lotus lanterns dates back to the 9th-century according to Samguksagi(Histrory of the Three Kingdoms). And there are records showing that the lotus lantern festival was organized around Buddha’s birthday in the Goryeo dynasty(918-1392). Originally a religious ritual to celebrate Shakyamuni's birth, Yeondeunghoe has become a representative national spring festival open to all. Made of a bamboo frame, or a steel wire frame covered by traditional paper, the lanterns decorating Buddhist temples and public spaces are crafted by traditional artisans who share their knowledge and skills with lay participants. Members of the public can participate in the festival carrying lanterns they made to express good wishes not only for themselves and their families, but for their neighborhoods and the entire nation. The lighting lanterns also symbolizes enlightening the minds of the individuals, the communities, and the whole society through Buddha's wisdom. The primary element of the annual festival starts with bathing an image of the baby Buddha as a ritual celebrating Shakyamuni's birth. This sacred ritual is followed by a public procession of lantern-bearing participants. After completing the procession, participants gather for recreational events. The spirit of unity culminates in collective game activities as social boundaries are temporarily erased.
Republic of Korea 2020 -
EE00001993
Yên Thế Festival
At its inception, this festival takes place on the 5th of first lunar month in commemoration of Hoàng Hoa Thám, also known as Đề Thám (Commander Thám), the farmer leader in the Yên Thế uprising against the French colonists. Since 1984, the festival has taken place in the third week of March. Main ceremonies of the festival include the palanquin procession ritual by Phồn Xương and Cầu Gỗ villages. An important ritual is the requiem of lost insurgent soldiers with traditional offerings. There are also strict rules on costumes for those who participate in the rituals. A flag salute ceremonies is re-enacted as it was conducted by the insurgent army in the past. Today, in order to make the festival more joyful, villagers incorporate a horse procession ritual and an exchange performance “Young men from Cầu Vồng and Yên Thế villages meet with young ladies from Nội Duệ and Cầu Lim”. Entertainment activities of the festival include such folk performances as martial art performance, gun shooting and archery contests, wrestling and quiz game about the Yên Thế Uprising.
Vietnam