제6차 중앙아시아 무형유산 보호협력 네트워크 회의 2015 국가발표 (1)

Nauryz is the first day of the new year according to the solar calendar in many Turkic cultures and symbolizes the renewal of nature associated with the cult of fertility. Nauryz unites people around traditional values. Before the holiday, it is necessary to pay off debts, forgive each other’s offenses, tidy up the house, prepare refreshments, clean the springs, and plant trees. All people are in a hurry to congratulate relatives, friends, colleagues, and neighbors; they smile and say warm words when meeting people by chance as well as invite them over and sit down at a dastarkhan, which has a round shape like a table many more people can fit around than from behind a rectangular one. This shows the original hospitality and kindliness of Kazakhs.\n\nLegends Associated with the Name of Nauryz Holiday\nAccording to one legend, Nauryz is the name of the ancestor of Kazakhs, he did not have children. Before his death, Nauryz turned to Abdraim (the prophet) with words of regret that he had no one to leave his name. To preserve the name of the old man, Abdraim gave the name to Nauryz-kozhe. Nauryz is the birthday and death of this old man. On this day they prepare a sacrificial meal, read prayers from the Koran in memory of their ancestors. According to another version, Nauryz is the name of a beggar. Before his death, he turned to the old people with the words that he had no one to leave his name. Old people promised to cook Nauryz-kozhe annually and read prayers from the Koran in memory of him.\n\nHoliday Symbols\nThe white color on the dastarkhan is a symbol of contentment, welfare, and prosperity. Therefore, its mandatory attributes are: koumiss, kurt, cottage cheese—livestock products.\n\nThe most indispensable thing in Nauryz is the presence of a traditional dish—nauryz-kozhe on each holiday table. Kazakhs believe that in Nauryz you need to eat this dish to e fulfilled and then the year will pass in abundance. Nauryz-kozhe is a nourishing and rich soup prepared from seven ingredients: meat, water, flour, butter, millet (can be replaced with rice or corn), salt, and milk. Each component of the dish symbolizes one of the seven vital principles: growth, luck, happiness, wealth, health, wisdom, and the patronage of heaven. Nauryz is generally full of symbols. At the celebration of Nauryz the presence of the number seven was obligatory for Kazakhs, which represent seven days of the week, units of time of universal eternity: seven cups were placed before the elders with a nauryz-kozhe drink made from seven varieties of seven types of cereals.\n\nAmusements\nThe celebration of Nauryz has always been accompanied by mass games, traditional horse racing and amusements. Improvised contests of wit poets (akyns) take place in Nauryz, the holiday is not without national competitions among which the kazaksha kures national wrestling, the game of logic called toguz kumalak and of course kyz-ku and baiga horse games. Actors play theatrical performances right on the streets. Another ancient tradition of Nauryz celebrating revered to this day is called altybakan when girls and boys come together to chat and ride on a swing.\n\nAll people, regardless of gender, age, and communal affiliation are released from everyday duties and take part in fun and games on equal terms. The day ends with a performance where two akyns in poetic form competed in songs. Their competitions stopped when the sun goes down over the horizon, when good conquers evil. Then they make a fire, and people with torches light them up from go around all the neighborhoods of the village, singing and dancing, thereby completing the festival of spring renewal and the equinox.\n\nNauryz was inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity in 2016.\n\nPhoto : Nauryz © Nazym Malibayeva

제6차 중앙아시아 무형유산 보호협력 네트워크 회의 2015 기조발제

Today, the issue of preservation and popularization of national traditions, customs, and rituals associated with the human life cycle is relevant. Kazakhs have many ceremonies that must be carried out throughout a person’s life. One such significant rite of initiation into a new life is the Tusau Keser ceremony.\n\nTusau keser is fetters cutting on feet, symbolizing the beginning of a new stage in a child’s life—the ability to walk and to learn about the world. Kazakhs believed that if this ritual was not performed, the child would often stumble and be insecure and awkward. This custom is carried out when the child first begins to walk. In most cases, this will be when the child turns one year old. Our ancestors believed that if this custom is not carried out, the future of the child would be bad and if it is held, then a bright future awaits and brings luck and happiness. To hold this ceremony, the child’s parents organize toi (party). To do this, the day before the ceremony, they send invitations to relatives and friends. The next day, the invited people come with gifts as well as sweets for shashu (a festive throwing of sweets). A festal dastarkhan is set for guests and a feast begins. After the festive table, the tusau keser ceremony itself begins.\n\nRite Attributes\nFor holding of a tusau keser a colorful flagellum is prepared—ala jip, or colored interlaced from several woolen threads of different bright colors. This flagellum is called tusau—fetters. The threads consist of three colors: white (a symbol of purity), green (a symbol of health and longevity), red (a symbol of wealth). There is also an old form of fetters called ala jip, which were made of white and black threads symbolizing the philosophy and reality of the world—good and evil, light and darkness, and warmth and cold.\n\nSuperstitions and Beliefs\nThe toddler’s legs are tied with black and white threads. These colors are chosen to distinguish black from white in the future, to be a respectable citizen, and not to cross the road from anybody. Some people, instead of a striped rope, tie the legs with the fatty intestines of an animal so that the child would be rich and authoritative in the future. Such a superstition exists to this day. Sometimes they use a rope woven from grass so that the child would grow up quickly, mature faster, have a large family, and so on.\n\nThere are two ways to decide who will cut the fetters of the child. One option is for the parents to choose. This right is mainly granted to a multi-child, energetic woman or grandmother. The person who cuts the fetters should be smart, energetic, and respected. Our ancestors believed that if such a person cuts the fetters, then the person’s energy will be transmitted to the baby. The person entrusted with this process must bring a knife and a rope. After the feast, everyone goes out into the street. A special carpet is laid. They put the baby on the carpet and the chosen person cuts the fetters. Then two people take his hands and lead him off the carpet. When the baby is led, the people throw gifts and coins in a solemn atmosphere. In some regions, special items like books, mirror, or a whip are placed on the carpet, and the child chooses one of the items to determine the future. For example, if the child chooses a book, he or she will become a scientist or enlightened person. And if the child chooses the whip, he or she will become belligerent man.\n\nA second variant to decide who will cut the fetter is a fast-walking competition among boys. The boy who wins first place will do the cutting. This is done to transmit the energy of this boy to the baby. The boy is then given gifts, most often a sledding horse or a foal.\n\nPhoto : Tusau Keser symbolizing the beginning of a new stage in a child’s life ⓒ Nazym Malibayeva

제6차 중앙아시아 무형유산 보호협력 네트워크 회의 2015 국가발표 (2)

This booklet explains how teaching with living heritage, Global Citizenship Education (GCED) and other education priorities, such as Education for Sustainable Development (ESD), Socio-Emotional Learning (SEL) and Mother-Tongue Based Education (MTBE), can complement each other to improve education quality.\n\nThis booklet has four sections:\n▶ Teaching and learning with living heritage to promote global citizenship\n▶ Teaching and learning with living heritage to promote sustainable development\n▶ Teaching and learning with living heritage and SEL\n▶ Teaching and learning with living heritage and MTBE

This booklet provides suggestions on how policy-makers can support the integration of living heritage into education.\nTo learn more about living heritage and how bringing it to schools can help to both improve quality of education and safeguard the community’s heritage, see Booklet 1 and Booklet 2 of this Resource Kit.

This booklet details the benefits of integrating living heritage into schools, and it explains the difference between teaching about ICH and teaching with ICH.\n\nThe second booklet, “Why Teach with Living Heritage?” has four parts:\n▶ Living heritage in education\n▶ Teaching and learning about living heritage\n▶ Teaching and learning with living heritage\n▶ The benefits of teaching and learning about and with living heritage

This booklet provides suggestions on how school principals and managers can work with teachers and community members to support the process of bringing living heritage into education.\nTo learn more about living heritage and how bringing it to schools can help to both improve quality of education and safeguard the community’s heritage, see Booklet 1 and Booklet 2 of this Resource Kit.

This booklet explains what living heritage is, as well as why and how it should be safeguarded.\n\nThe “What is Living Heritage?” booklet has three parts:\n▶ What is heritage?\n▶ Communities of living heritage\n▶ Safeguarding intangible cultural heritage

This booklet provides suggestions on how parents and community members can work with schools, teachers and their own children to support the integration of living heritage into education.\nSchools can teach about intangible cultural heritage (ICH) and with ICH. Bringing ICH (also known as living heritage) into schools makes students’ learning more connected to their unique local culture and context, helping them to become interested in their heritage and improving their learning outcomes. To find out more about living heritage and how bringing it into schools can help both to safeguard the community’s heritage and to improve the quality of education, see Booklet 1 and Booklet 2 of this Resource Kit.

In Nepal, teachers collaborated closely with members of the community to develop lessons integrating local living heritage. From masters to home- makers, local people shared their knowledge to safeguard their practices. In addition to making the lessons truly engaging, the collaboration also helped shatter some social barriers.