Materials
animal
ICH Materials 486
Videos
(12)-
Chundu Soelchod or Soelkha (Invoking Chundu, a Local Deity)
Chundu Soelchod is a native offering practiced by people of Haa and Paro. During the Soelkha, dances and Zhey are performed by the people of Yangthang Gewog with unique dress, lyric and steps. The male artists are locally called pazerpa or pazaap.\n\nIn the 8th century, Guru Rinpoche visited Bhutan thrice from Tibet and subdued the local deities and transformed them as protecting deity of dharma in every region. Chundue soelkha is mainly celebrated for thanking Ap Chundu (local deity of Haa) for helping people of Haa during the battle time. It was originated during the time of when Zhandrung Ngawang Namgyel had conflict with Tsang Desi of Tibet. During that time group of Tibetan (Boe ma) reached at Haa, Gyensa. It was said that during night, those Boe ma (Tibetan) who reached Gyensa had seen fire and noises in Jangkhakha (Ap Chundu ground). Due to the light and reflection from Jangkhakha those Tibetan couldn’t attract the enemies instead they fell down in the river below Gyensa. That group of Tibetan was defected and the battle was won by the Haaps. Therefore people of Haa started with Ap Chundu soelchod to remember and thank Ap Chundu for his superstitious power and supporting them to win the battle.\n\nPeople also say as Ap Chudu’s birthday. It is celebrated toward the end of the year that is ninth month of the Bhutanese’s calendar. Regarded as manifestation of the warmth Chagna Dorji, Ap Chundu is not just localized to Haa district but he is and important deity of the country itself.\n\nIn Bon-nag tradition (animal sacrifice is required to appease the deities. People use to sacrifice the yak during the festival until 2013. They did because they were feared so much that Ap Chundu will punish them with diseases and natural calamities if they missed it. How ever since killing is sinful act in Buddhism in the year 2013, Haaps local guardian deity has been appeased by scarifying a yak after consulting with the dzongkhag and gewog staff, and the family who carried out the tradition for years, the authorities decided to seek Ap Chundu’s permission to stop killing yaks to appease him. So they rolled the dice and according to the astrologer, got his affirmation.
Bhutan Sunday, December 26, 2021 -
Kosrae (FSM) ICH: Local Food Preparation
Local Food preparation refers to process of harvesting through subsistence, the tools created for food preparation (such as that of fafa), and the preparation itself involves many people working together. Preparing fafa is important for many special occasions and is only carried out by men with clean hands; therefore, the men cannot have another job which would be considered unclean. Fafa comes in many different forms, including fafa fiti (pounded taro balls with a toasted coconut sweet sauce) also called sranomtuh (the pounded fafa with the sugarcane mixed with coconut milk), erah (pounded soft taro with banana and coconut cream fat solidifies around making a thin shell), srono kutak (srono-piece or part of it, kutak is soft taro, pahsruk is hard taro, it is a type of fafa that does not require water, hard working fafa, not mix. It’s difficult to pound and is very sticky), suklac (type of fafa made of bananas and taro and is purple in color), fafa spirit, also known as fafa ngun (spirit, like a ghost, something translucent and you cannot really see), fafa pot, likasringsring, among others (refer to sarfert). Some food preparation is according to the moon calendar. For example, planting and harvesting any crops during full moon is the best time. The texture of the soil is ideal during this time. Sometimes even the first three days of full moon. Torch fishing or molok (an animal for eating) is best done during full moon.
Micronesia 2020 -
Ang mga Banal na Krus ng Mayo
▶ Play Video 5. Ang mga Banal na Krus ng Mayo\nThis episode was first aired on Filipino television on June 6, 1996. This episode has been modified from its original format.\n\nConsidered to be the largest of the Filipino ethnic groups, the Tagalog are concentrated in the metropolitan area of Manila and spread out as the major population of nearby provinces, such as Rizal, Laguna, Cavite, Batangas, Bulacan, and Nueva Ecija. This is a highly urbanized group occupying the very well-developed regions of the country, where the centers of national government are located.\n\nThe national language is actually being built around Tagalog, which is now understood and spoken in other parts of the country. One of the oldest forms of the spoken language is called sinaunang tagalog, and used to be spoken in the municipality of Tanay, Rizal. During the introduction of the Malayo-Polynesian branch of the Austronesian family of anguages, it was pushed northeastward to the areas around the Zambales mountain ranges. Only a small group of Negrito at the foot of Mt. Pinatubo speak the language today.\n\nThe Tagalog are associated with all kinds of agricultural production, usually monocropping with rice as the main crop, silviculture, animal husbandry, and industrial production. They are also engaged in international marketing, politics, and foreign relations. They are equally adept at fish culture--both marine and freshwater--in man-made ponds and cages in waterways.\n\nThe kinship structure is essentially bilateral, with offspring considered linked equally to both parents, and inheritance following the same pattern, although in practice, it takes on a more cognatic nature. In the urban areas and where large properties are concerned, there is a tendency for a lineal distribution of wealth and property in the manner of corporations. Members of the group are involved in all sectors of government practice and in private institutions at the national and international levels. Such an advantage is reflected in the development of the Tagalog in contrast with other ethnic groups. Presently, however, with the development of infrastructure throughout the country, a larger portion of the population is now part of mainstream culture. The index of culture has leveled out within the group such that the subgroups are indistinguishable from one another, except in terms of spoken language.\n\nThe Tagalog are highly Christianized, with the majority belonging to the Roman Catholic Church and the rest dispersed in various homegrown sects, such as the nationalistic Aglipay and the Iglesia ni Cristo. Thus, much of the festivities are founded on Christian liturgy and belief systems.
Philippines 1996 -
Traditional art of whistling
"The traditional art of whistling calls for human teeth and lips to function as the music instrument and the mouth cavity to function as a sound box. Whistling is classified into the following three types: tooth whistle, lip whistle and palate whistle. The reasons Mongolians whistle is greatly dependant on the season, time, location, and context due to that from ancient times Mongols have considered whistling as a call for wind. Mongols whistle the short and long songs, and melodies in hot days of summer and autumn season while herding livestock and during the labor for relaxing. Before mentioned, Mongols believe that the whistle can bring the deity of wind, therefore they do whistle while harvesting the grain for blowing the skin of grain. Additionally, Mongols do whistling during watering their horse and animal for preventing the flies."\n
Mongolia -
Mongolian art of singing Khoomei
Khöömei is a wonder of culture created by nomadic Mongols, a unique phenomenon of Mongolian traditional music, an ancient art, the highest form of independent art of speaking organs and artistic discovery contributed by the Mongols to the music art of the world. Mongol khöömei lies in producing two or more pitches simultaneously, of which one is a fundamental pitch from the chest and the other is a higher pitch resonating to the hard palate or whistling khöömei. The melodies of khöömei are the music that only Mongol khöömei can describe as well as the sound of nature, mountain, water, wind, animal calls, correlation between nature and human and the inner world of human soul. khöömei is divided into two basic categories of “Kharkhiraa” or bass, fundamental pitch and “Isgeree or shingen” or “whistling or high pitch”.
Mongolia -
Cultural Space of Gong in Central Highlands (Tây Nguyên)
Cultural Space of Gong in Central Highlands covers all the fertility red soil in the territory of 5 provinces including Kông Tum, Gia Lai, Đắc Lắc, Đắc Nông, and Lâm Đồng. \nIt is the place where the Ba Na, the Gia Rai, the Ê Đê, the Xê Đăng, the Jẻ Triêng, the Mạ, the M’Nông, the Cơ Ho, the Brâu, the Rơ Măm,… have been residing for a long time. These ethnic groups live in small villages named pơ lây, buôn, bon and living mainly by agricultural cultivation, animal husbandry and benefitial resources of the nature.\n
Viet Nam -
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 -
Traditional way of moving to a new pasture
Mongols move from place to place throughout four seasons in search for new pastures. In order to use the grass-land properly Mongols move from place to place and this has been an important part of their life and traditions associated with animal husbandry for hundreds of years. There are strict rules to follow for the practices of moving. Mongols have a tradition to move on a clear and cloudless day by observing the sky and weather. The head of the family decides where to encamp. After the loading of the camels or oxen is completed, the old sites of the ger and corral are cleaned. Ashes and rubbish are taken away. The old sites and holes where the tethering line was get leveled. The load leading horse’s main is cut. There is a custom that the lady of the house dressed in her best garment to lead the load on a horseback with fully decorated saddle.
Mongolia -
A Pact for Peace - A Pact for Peace A Journey to Kalinga
▶ Play 3. A Pact for Peace A Journey to Kalinga\nThis episode was first aired on Filipino television on April 18, 1996. This episode has been modified from its original format.\n\nAn animal was offered in the context of the Kalinga cultural ritual.\nHistorically, the Kalinga is a mixed group (Calinga, Kalingga, Kalina’), but it is now considered as a more or less homogenous group in the province of Kalinga. Subgroups of the Kalinga may also be found in the adjoining provinces of Apayao, Abra, Ilocos Sur, and Cagayan. There is a small group of people in the province of Ifugao also called Kalinga but who are not related to the central Kalinga population. The core area of the group is in the drainage areas of the Chico River and its tributaries in northern Cordillera. One of the ways in which this culture has been subgrouped is as follows: Balbalan (northern), Lubuagan (southern), and Maducayan (eastern). Another suggested subgrouping is: (1) Giad’an Balbalasang, (2) Sumadel, (3) Lubuagan, (4) Nabayugan, (5) Ablig Saligsig, (6) Kalagua, and (7) Mangali Lubo. In addition, there is a little-known highly mobile group in the Kalakad-Tupac area in east Tanudan.\n\nThe members form a mixed group of people thought to be descendants of migrants into the area from the Cagayan Valley to the east and the province of Abra to the west. There is a marked difference between the northern and southern populations due to the introduction of wet rice terracing in the south from Bontoc. An eastern grouping caused by eographic circumscription is also recognized. The society is organized into endogamous groups stemming from budong (peace pact) alliances. Because of their dress and personal ornamentations, the Kalinga have been dubbed the “Peacocks of the North.” Two distinctive features are the octagonal house in southern Kalinga, and the peace pacts that they enter into to preserve relationships between neighboring groups. Settlement areas are denser in the south.\n\nAgriculture is also carried on in terraces, though on a smaller scale than the Ifugao and Bontoc, and field preparation is done with the use of draft animals. Rice is the principal crop. Swidden crops include beans, sweet potato, corn, sugar cane, and taro. Coffee is a popular cash crop. The Kalinga are also known for their pottery, baskets, and metal craft.\n\nAlthough in the past, peace pacts had been common among the numerous ethno-linguistic groups, the budong of the Kalinga has caught the country’s imagination. Warring groups enter peace-enhancing arrangements through an elaborate procedure and the holders of each party keep token symbols from the other holders. These symbols ensure that the communities adhere to the terms of the pagta, the rules dictated by the pact.
Philippines 1996 -
Jamu: Divine Panacea from Nature
Jamu is a traditional medicine used in Indonesia. It is made primarily with natural ingredients such as roots, bark, flowers, seeds, leaves, and fruits, sometimes mixed with animal products such as honey, royal jelly, milk, and egg. Jamu originates from two ancient Javanese words, djampi meaning "medicine" and "healing," and oesodo meaning "health." Jamu is used all across Indonesia but most prevalently in Java. In large cities, sweet, refreshing drinks that contain bitter jamu and honey or palm sugar are sold on the streets.
Indonesia 2019 -
Ceremony of consecrating animals
Mongols love their animals and look after them as because the animals are the main source of their life. Mongols have a custom and tradition to make animals sacred and entrust the stars, fire, Buddha and stone cairns to protect them, as because the animals are the main source of life. Every family is eager to increase their domestic animals and abide by the religious services to obtain good fortune. The animal consecration is a one form of a practice of worshipping by offering their loved animals to the gods, deities and nymphs of mountains and waters. For instance, a white or brown horse is offered for the sky, red goat for the Damjindorlig deity, and a blackish colored animal for the Gombo deity. The blessed animals are forbidden to be ridden, beaten, cursed, stabbed, or sold. \n
Mongolia -
Traditional technique of processing skin and hid
Mongols process the animal raw skin and hide (raw skin of cattle). Through long undergone observance and experiments, they were able to elaborate and develop the indigenous traditional technique to process the skin and hide to produce various leather crafts and products. The skin and hide are processed by salting, stripping off, tanning or smoking. For instance, the processed materials from sheep skin can be used to make a deel (traditional garment). The processed materials from hide can be used to produce necessities and equipments such as airag-skin, hide-flask or animal harnesses such as bridle, halter, lasso, tri-hobble, tethering-line, girth and strap of a saddle, and so on. Nowadays, the leather products and crafts made of animal skin and hide are considered as valuable asset in demand for tourist attractions.
Mongolia