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ICH Elements 70
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Mangal Shobhajatra on Pahela Baishakh
Mangal Shobhajatra is a vibrant procession brought out in Dhaka City on the first day of Bangla New Year . It is a creative innovation to give new social and cultural meanings to the celebration of Bangla New Year, a tradition going back to 1556 CE during the reign of Mughal Emperor Akbar the Great. In 1989, the students and teachers of the Faculty of Fine Arts of Dhaka University organized a colorful procession entitled "Mangal Shobhajatra", literally meaning well-being procession, on the first day of the Bangla New Year. Since then, Mangal Shobhajatra has become a major secular festive event in which people from all walks of life join freely and spontaneously. Pahela Baishakh, the first day of Bangla New Year, coincides with 14 April. Preparation for Mangal Shobhajatra begins a month earlier on 14 March in the campus of the Dhaka University. The students, under the guidance of their teachers, make several large artifacts for display in the procession. Each year at least one stupendous artifact is made to signify the dark forces of evil and iniquity. This one and the other artifacts vary from year to year. The Mangal Shobhajatra of 2013 comprised a monster and a reptile to signify the sinister forces, a dove to symbolize peace, a bull to stand for the revolutionary spirit, a clenched hand to embody vigour and courage, and a wide range of masks for the activists to carry in order to drive away the sinister forces and pave the way for progress.
Bangladesh 2016 -
MASKHARA-BOZI
One of the traditional theater and folk circus. The group of clowns consisted of 4-5 people. They performed in celebrations, bazaars and holidays.
Tajikistan -
Mudiyettu, ritual theatre and dance drama of Kerala
Mudiyettu is a ritualistic art form of Kerala based on the mythological tale of battle between the goddess Kali and the demon Darika. It is a community ritual in which the entire village participates. After the summer crops have been harvested, the villagers reach the temple early in the morning on an appointed day. The traditional performers of Mudiyettu having purified themselves through fasting and prayers, proceed to draw on the temple floor a huge image of goddess Kali called 'Kalam' with coloured powder obtained from organic material. Kalam helps the performers imbue the spirit of the goddess. This is followed by an enactment of Kali-Darika myth, where Kali eventually vanquishes the demon. Mudiyettu performance which is said to herald the dawn of peaceful and prosperous new year, purifies and rejuvenates the whole community. It is performed annually in 'Bhagavati Kavus'', the temples of the goddess in different villages of Kerala along the rivers, Chalakkudy Puzha, Periyar and Moovattupuzha among thenMarar and Kurup communities. Mudiyettu combines in itself the mythic, the ritual, the festive and the ecological aspects of the community. At the same time it is an expression of aesthetic and creative aspirations of the community.
India 2010 -
Tibetan opera
Tibetan opera, the most popular traditional opera of minority ethnic groups in China, is a comprehensive art combining folk song, dance, storytelling, chant, acrobatics and religious performance. Most popular in the Qinghai-Tibetan Plateau in western China, the performance begins with a prayer ceremony, including the cleansing of the stage by hunters and blessings by the elder, and concludes with another blessing. The heart of the opera is a drama narrated by a single speaker and enacted by performers supported by groups of singers, dancers and acrobats. Actors wear traditional masks of a variety of shapes and colours that contrast with their simple makeup.
China 2009 -
Sericulture and silk craftsmanship of China
Sericulture and Silk Craftsmanship refers to the craftsmanship applied in traditional sericulture, silk dyeing and weaving process, which has been handed down from generation to generation, and relevant folk-customs derived thereby. China’s sericulture and silk craftsmanship boasts a history of 5000 years. The silk fragments, preliminary loom and potteries decorated with silkworm patterns excavated from sites dating 4000 years ago in the Taihu Lake area; demonstrate the time-honoured history of the sericulture and silk production in the region. Alongside the historical process, traditional manufacturing craftsmanship develops, and the main elements include: Mulberry planting: including cultivation of mulberry seedling, mulberry trimming, and various methods of engraftment; Silkworm production: including the selection, hybridization, and breeding of silkworm eggs, incubation, instruments for silkworm rearing, control of the temperature and humidity, and frame mounting methods; Silk reeling: including sorting and stripping of cocoons, ways for preserving the cocoons such as drying and salting, temperature control and process for boiling the cocoons, facilities and techniques for silk reeling, etc; Silk floss making: including techniques of water rinsing and tearing; Weaving tools: including various looms such as treadle looms, multi-shaft and multi-treadle patterning looms, lesser draw looms, greater draw looms, etc, and arrangement of heddle drafts and programming of patterns on draw looms; Design and weaving of fabrics: including the design and weaving of various structures and patterns, such as the Shuanglin silk damask which is calendared by stamp rocks, the Hang gauze with warps crossed, the Shu silk with warp-faced patterns, the Song-style silk in lampas weave, and Kesi woven in tapestry structures.
China 2009 -
ARGHISHTI MASKHARA- BOZI
Imitative dance of other’s behaviors and deeds.
Tajikistan -
Raiho-shin, ritual visits of deities in masks and costumes
Raiho-shin rituals take place annually in various regions of Japan on days that mark the year’s beginning or days when seasons change. Such rituals stem from folk beliefs that deities from the outer world—Raiho-shin—visit communities and usher in the new year or new season with happiness and good luck. Local people dressed as deities in outlandish costumes and frightening masks visit houses, admonishing the lazy and teaching children to behave well. The head of the household treats the deities to a special meal to conclude the visit. In some communities, the rituals are held in the streets. Because the rituals have developed in regions with different social and historical contexts, they are diverse in form. For example, Suneka of Yoshihama have abalone shells dangling from their hips, whereas Kasedori of Mishima wear bamboo hats. The various appearances reflect different regional characteristics. The people who play a role as Raiho-shin also vary regionally. In some communities, men of a certain age become Raiho-shin, and in others, women play such roles. By performing the rituals, local people—notably children—have their identities molded; they develop a sense of affiliation to the community and strengthen ties among themselves. In accordance with their ancestors’ teachings, community members share responsibilities and cooperate in preparing and performing the rituals. Some prepare masks and costumes, some play a role as Raiho-shin, and others welcome Raiho-shin into their houses. Only when this ritual is over can community members look forward to a year free from misfortune.
Japan 2018 -
Rigma Chudruk Cham: Dance of the Sixteen Wisdom Goddesses
Rigma Chudruk Cham is a pacifying dance, performed solely by monks wearing exquisite costumes to represent the sixteen goddesses that make various offerings to enlightened beings. Generally, the dance has two types: Rigma Chudruk Cham and Rigma Chudruk Nga Cham. Though the costumes are identical, these dances can be easily differentiated by the instruments they use. The first Rigma Chudruk Cham performs with Drilbu, bell, and Daru or Damaru, a small two-headed drum. The latter dance exclusively plays Nga drums with Ne-tok, drum-stick. The dance is known by various names across different Buddhist traditions: Rigma Chudruk Cham; Khandro-mai Cham Dance of Dakinis; Zhe-wai Cham pacifying dance; Dorji Lhamo chudruk sixteen Vajra Dakinis; Choe-pai Lhamo Chudruk Sixteen Offering Goddesses; and Dodyon-gi Lhamo Chudruk Sixteen Pleasurable Goddesses. The sixteen goddesses not only bestow wisdom but also entertain and bring enjoyable offerings to the enlightened spiritual beings. These goddesses are generally classified into three groups: Outer, Inner, Secret Offering Goddesses. The first group consists of four members: 1. Gegmo-ma, Skt. Lasya, Goddess of Grace 2. Threngwa-ma, Skt. Mala, Garland Goddess 3. Lu-ma, Skt. Gita, Singer 4. Gar-ma, Skt. Nirti, Dancer The second group has also four members: 1. Meto-ma, skt. Pushpe, Flower Offering Goddess 2. Dhugpe-ma, Skt. Dhupa, Incense Offering Goddess 3. Nangsel-ma, Skt. Aloka, Lamp offering Goddess 4. Drichab-ma, Perfume Offering Goddess The third group has five goddesses: 1. Piwang-ma, Violin player 2. Lingbu-ma, flute player 3. Ngadum-ma, Drum player 4. Zanga-ma, Skt. Muranyyaze, Clay-drum player 5. Zuk Dorji-ma, Skt. Vajra Dakini, Vajra Form Goddess The last group has three. 1. Ro Dorj- ma, Taste Vajra Goddess 2. Rek-ja Dorji ma, Feeling Vajra Goddess 3. Choying Dorji ma, Skt. Dharmadatu Vajra Dakini, Vajra Goddess of unfabricated awareness.
Bhutan -
Oshi Palav, a traditional meal and its social and cultural contexts in Tajikistan
Oshi Palav (pilaf) is a kind of traditional meal of the Tajik people, which is prepared regularly at homes and in celebrations, rituals, gatherings. In dining rooms, national restaurants and tea-houses the Oshi Palav is everyday favourite meal of Tajik people. The Oshi Palav is prepared from carrot, rice, meat (beef, lamb, chicken), oil, onion and water in a big pot. For better flavor, cooks add some peas, saffron, garlic, caraway seeds, pepper and barberry. During the centuries Tajik people created different kinds of this meal, like "Oshi yak ba yak", "Palavi toki", "Oshi devzira", "Bedonapalav" and etc. up to 200 kinds of the element. In traditional Tajik culture there are many customs, rituals, celebrations and social gatherings dedicated specially to the element in which participate a big number of people, for example, the rituals "maslihat-oshi" (osh for advices), "sabzirezakunon" (cutting carrot rite), "oshi nahor" (morning osh), "oshi zanho" (osh for women), "oshi harifona" (osh of friends), "oshi gapkhuri" (osh with talking) and etc. The Oshi Palav in such gatherings and rituals brings people together and has the character of social integration and unity. People of Tajikistan recognize the Oshi Palav as a part of their traditional cultural heritage and call that as "King of meals". There are many stories, legends, folksongs, proverbs and other folklore texts regarding the element, which show the importance of the element among people. Also the element created many kinds of folk dance with plate, imitating the Oshi Palav cooking, which are played by folklore dance groups.
Tajikistan 2016 -
Ramman, religious festival and ritual theatre of the Garhwal Himalayas, India
The Ramman is a form of traditional ritual theatre celebrated every year in the courtyard of the temple of Bhumiyal Devta situated in Saloor Dungra Village in Painkhanda valley of Chamoli district, Uttarakhand, India. The village deity of Saloor Dungra is Bhumichetrapal, also known as Bhumiyal Devta. Historical accounts of the preexisting tradition are available since 1911. In the Hindu month, Baisakh (April-May), on the sankranti day, Bhumiyal Devta comes out in a procession to the temple. On the second day of the festival, people offer hariyali (sprouted barley plants), to the deity, which has ecological reference. Every day, the Bhumiyal Devta takes a round of the village. The main components of the masked performance are as follows: ▶Celestial Aspect -Dance of Ganesh-Kalinki (Parvati) -The dance of Sun God: Enactment of creation-myth and birth of Brahma and Ganesh. -Bur Deva (Narad): Rani-Radhika dance. -Bur Deva Raja dances along with Gopi Chand (Sri Krishna) and Rani Radhika (Gopis) on different beats and gestures. ▶Temporal Mwar-Mwarin Dance: The dance shows the travails of the buffalo herders in their hazardous journey through the jungle to the hills. A tiger is shown attacking and injuring the Mwar. Baniya-Baniyain Nritya (Dance of the Trader-Couple): It shows hardships of the common people. The episode shows robbers attacking and looting the merchant couple. ▶Performance The performance then shifts towards the enactment of the local Ramkatha, the core Rama story. Episodes from Rama’s life are sung. The dance is performed on 18 different beats yielding a total 324 beats and steps. The episodes enacted and sung are: -Ram-Lakshman’s visit to Janakpur -Sita’s Swyamwar -Hanuman Milan (Meeting with Hanuman) -Swarna Mrig Vadh (killing of the Golden deer) -Sita Haran (Abduction of Sita) -Lanka Dahan (Burning of Lanka) -Raj Tilak (Coronation ) There are other dances and episodes like Maal Nritya, Koorjogi and Narsingh Pattar Nritya. ▶Historical Aspect -Maal Nritya: Rama story is followed by the historical battle between the Gurkhas of Nepal and the local Garhwalis. Two dancers carrying weapons move on to the central performing arena, enacting a battle scene. They are comical in looks, attire and gestures. -Maal artists are four in number, two red and two white, respectively representing the Gorkhas and the Garhwalis. It is mandatory to have a red Maal from the Kunwar caste of the Rot hamlet, Saloor village, as it is believed that this hamlet supported the Gorkhas. The other three are selected by the Gram Panchas. One white Maal each is chosen from the twin villages and the remaining red Maal comes from village Dungra. This performance manifests past valour and bravery, sums up the total religious and aesthetic experience of the community, and renegotiates its identity and place in the bigger cosmic drama every year. ▶Ecological Aspect Ramman is an agrarian festival in celebration of ties between man, nature and the divine. Maize and barley seeds, sprouted in ritual pots, are offered to Bhumiyal Devta who, in turn, promises prosperity to all, including agricultural yield and forest produce. -Koorjogi: This episode is of immense ecological relevance. Various harmful weeds (koor) in the village fields are pulled out by Koorjogi (character who carries a sack full of these weeds). One of the most joyous moments in the series is throwing thorny weeds on each other, creating a mayhem of goodwill and merriment, establishing a sense of community and harmony. -Make-up of Artists: The Ramman performance involves use of masks and make-up using sheep’s wool, honey, vermilion, wheat flour, oil, turmeric, soot and locally grown plants and vegetables. -Masks are made from wood of local trees and this involves lengthy rituals. ▶Musical Aspect -Drumming Tradition: The performance revolves around playing of drums by Das drummers from the lowest caste, whose status is elevated during the performance. -Jagar Tradition: Jagaris or Bhallas of Rajput caste are professional bards and sing oral epics and legends (Jagars). The festival ends with a feast where the prasada of the deity is distributed as sacrament.
India 2009 -
Nôgaku theatre
Nôgaku theatre had its heyday in the fourteenth and fifteenth centuries, but actually originated in the eighth century when the Sangaku was transmitted from China to Japan. At the time, the term Sangaku referred to various types of performance featuring acrobats, song and dance as well as comic sketches. Its subsequent adaption to Japanese society led to its assimilation of other traditional art forms. Today, Nôgaku is the principal form of Japanese theatre and has influenced the puppet theatre as well as Kabuki. Often based on tales from traditional literature, Nôgaku theatre integrates masks, costumes and various props in a dance-based performance. Moreover, this theatre requires highly trained actors and musicians. Nôgaku encompasses two types of theatre: Noh and Kyôgen, which are performed in the same space. The stage projects into the audience and is linked by a walkway to a “hall of mirrors” backstage. In Noh, emotions are represented by stylised conventional gestures. The hero is often a supernatural being who takes on human form to narrate a story. The distinctive masks for which Noh is renowned are used for the roles of ghosts, women, children and old people. Kyôgen, on the other hand, relies less on the use of masks and is derived from the humorous plays of the Sangaku, as reflected in its comic dialogue. The text is written in ancient language and vividly describes the ordinary people of the twelfth to sixteenth centuries.
Japan 2008 -
Hayachine Kagura
Hayachine Kagura is a folk performing art expressed through the ritual dance of performers with masks of a deity on their faces, accompanied by instrumental music such as rhythms of big drums, in order to receive the blessings of a deity. The music for this Kagura is played by a big drum, small cymbals, and a flute along with songs. The stage is approximately 3.6 m2 large, and players of a big drum and cymbals seat themselves at the centre front of the stage with their backs toward the audience. A tapestry approximately 2 meters high is hung at the back, behind which is a dressing room. There are one to five dancers, depending on the piece. They appear onto the stage, lifting up the lower edge of a tapestry. The transmitted repertoire consists of approximately seventy pieces, composed of ritual dances, one featuring deities as protagonists, one with a theme of the Japanese legends of ancient time or war chronicles of medieval time, and one of a shishi (a lion-like imaginary animal), i.e. the deity of the Hayachine Shrine itself. This one-day Kagura begins with six ritual dances, then approximately five dances expressing a deity as a protagonist or telling some stories, and finally ends with the dance of a shishi deity. As a whole, the content is meant to demonstrate the majesty of the deity of the Hayachine Shrine and to bless the people. Hayachine Kagura has over seventy pieces in its transmitted repertoire, and its dances, together with characteristic music, are considered very beautiful. Hayachine Kagura is cultural heritage transmitted to the present day from the fourteenth or fifteenth century by the people who worshipped the Hayachine Shrine. Designated by the Government as Important Intangible Folk Cultural Property in 1975, it is currently recognized as one element of important cultural heritage which widely reflects the transition of the Japanese life style. For a while after its beginning, Hayachine Kagura was transmitted and performed only by holy officers of the Hayachine Shrine. From the late seventeenth to the mid-nineteenth century, however, those holy officers also transmitted it to neighbouring farmers and townsmen, and gradually performed it together. Iwate Prefecture, where the Hayachine Shrine is located, is a cold region, and life was difficult there. the local people worshipped Mt. Hayachine as a deity and wished for a better and more secure life, relying upon the power of a deity. In order to meet their expectations, the bearers of Hayachine Kagura regularly visited communities, taking with them a shishi’s head as a symbol of the power of the deity Hayachine, and blessed the people by demonstrating the power of the deity through the performance of kagura. In the early twentieth century it ceased to be performed in many communities. Currently, however, it has been transmitted from elder to younger generations by local people of two communities at Ohsako Town in Hanamaki City, Iwate Prefecture, and is performed on the eve and on the day of the Great Festival of the Hayachine Shrine on August 1st every year, which venerates nature, including Mt. Hayachine. Hayachine Kagura is regarded as part of the excellent and distinctive culture of which the group of bearers and people in the transmitting communities are proud in relation to groups of other communities and societies. To transmit Hayachine Kagura and display it to the public is, for the transmitting group and community, to reconfirm a sense of identity with its own group and society and also to contribute to the continuity of such a group and community. Hayachine Kagura is a folk performing art transmitted for a long time and still performed by ordinary Japanese people. The repertoire is derived from Japanese history and traditional culture, such as the Legend of Japan and war chronicles, and reflects the Japanese sense of performing arts. Moreover, the Japanese concept of deity and nature is seen in the background of the transmission and performance of Hayachine Kagura. Thus, Hayachine Kagura reflects the history, culture, and climate of Japan and still has significant meaning from a social and cultural point of view. In addition, the transmitters are eager to transmit Hayachine Kagura to the future through the performance which they have inherited from their own ancestors.
Japan 2009