Materials
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ICH Materials 59
Publications(Article)
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Memory and ICH in KyrgyzstanKyrgyzstan, a landlocked country the territory of which is more than 94 percent mountainous, is among the most attractive lands located at the heart of Asia on the ancient Silk Road trade routes. The cultural heritage of the Kyrgyz people has been greatly influenced by their nomadic history. Kyrgyz people occupy a unique cultural environment and have a rich ICH. The vitality of this cultural heritage is safeguarded and transmitted from generation to generation as collective memory, orally or through practice and expression.Year2021NationKyrgyzstan
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“Tết Trung thu” – an element contains traditional intangible cultural valuesWhen the festive activities of Lunar July ends, it is the beginning of “Tết Trung thu” (or “the Mid-Autumn festival”). It usually falls out on the 15th day of Lunar August when the weather turns a little cooler after the unpleasantly hot summer. In Vietnam, this event has many humanistic meanings such as: regarding as “family union holiday”, thanksgiving to the nature Gods for the harvest and growth of life, praying to ask the blessings for families and relatives. As time went by, it is known as the Children’s festival because of its pureness and closeness to the natural world. Moreover, watching the moon’s color on that day can predict the harvest as well as the national destiny: namely, the successful silk-making season (golden moon), natural disasters (blue moon), peaceful country (orange moon).\n\nAlthough the origin of “Tết Trung thu” is not really clear, Vietnamese people still practice it as an intangible cultural heritage (ICH) belonging to ancient wet-rice civilization. There have been several folktales about it: the story of Hằng Nga (Moon Lady), the legend about the woodcutter named Cuội, the tale of the king went to visit the moon, ect. And the oral tradition of Cuội was the most popular story and it reflects the Vietnamese folk identity. It is said that Cuội’s absent-minded wife poured dirty water on a magic tree which caused it to fly towards the moon. He failed to pull the tree back and stuck with it on the moon. Therefore, children often carry colorful lanterns on the full moon night of Lunar August to help him find the way back to Earth.\n\nVietnamese people spend whole a month preparing for the celebration. Some outstanding customs indispensable on the brightest moon night include:\n\n– Worshiping the natural Gods: This practice demonstrates knowledge concerning nature and the universe of indigenous people. The mid-autumn day is the occasion to show their respect to the natural Gods and ancestors. Besides, the worshiping tray with five kind of fruits (representing the universe’s five elements), moon-cakes with many unique shapes including two main types: “bánh dẻo” (symbol of reunion) and “bánh nướng” (meaning of life’s taste), toys which expressed the desire for a good harvest year, a happy and reunited family.\n\n– Enjoying traditional mid-autumn specialities: After the full moon rises, when the Gods and ancestors have received the devotion of living people, it will be time for everyone to enjoy the fruits and cakes together. It can be said that gathering in the moonlight is a traditional practice and also a rare time of year for everybody to gather and show the connection between family members.\n\n– Carrying lanterns: For Vietnamese children, the traditional lantern is the most meaningful gift to parade in the Mid-Autumn festival. The making lantern is considered as one of the famous traditional craftsmanship of agricultural residents as well. Traditional lanterns are made from bamboo and cellophane, going through many stages. There are many lantern shapes designed with folk symbolic meanings: the star lantern shows the purity of children, the rabbit lantern represents the moon, the toad lantern describes a desire about favorable weather for crops, the carp lantern stand for wishing peace and prosperity, ect.\n\n– Performing the unicorn dance: This performance art originated from the folk legend about the unicorn. Legendarily, unicorn was very aggressive and often caused trouble for human. Then “ông Địa” (the character incarnated by Maitreya Buddha) appeared and tamed it into a sacred animal to bless everyone in annual Mid-Autumn festival. Hence, the simulation of “ông Địa” hanging out with his unicorn among the children’s lantern lights is an unforgettable image in this festival.\n\nIn general, “Tết Trung thu” in Vietnam retains positive traditional elements in the modern time. It still has attracted the younger generation and directed them to the values of truth – goodness – beauty which are inherent to the festival. As an element that covers most of the specific domains of ICH, Vietnam’s Mid-Autumn festival has its own identity despite the great impact of globalization in its culture and the recent transformation of customs.\n\nPhoto : The worshiping tray with an identity of agricultural residents © Hoang The PhucYear2019NationViet Nam
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Lialiaci Volume 3, 2022Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs. Lialiaci means to ponder or reflect upon deeply. That is the intent of these articles and perspectives on culture. \n\nThe publication have 3 research articles;\n\n1. Bulu, The Spirit World by Mr. Anasa Tawake - \nThis brief research will try to explain Bulu or the iTaukei concept of the spirit world.\nIt is important to define Bulu or the spirit world because it can be a foundation to which our beliefs are derived from. It is understood that our culture is ‘fixated on Bulu’ (Sekove Bigitibau). If this is so, then our culture, customs and ethos are focused towards the spirit world known as Bulu.\n\n2. The Sunken island by Mr. Inoki Kaloumaira -\nA few islands in Fiji and the Pacific are said to have submerged in the last hundred to thousand years ago. The island of Vuniivilevu is believed to have submerged in the year AD1200 in the Motoriki waters, Lomaiviti (2005). It is one of the islands that is regarded to have been inhabited first before other settlers arrived. Early migrants were said to be tall, muscular and tough and this could be proven with the skeleton that was found in Naturuku, Motoriki in 2002. What was also remarkable about this skeleton was the excellent state of preservation of the skull. It was of a female who would’ve been tall, muscular and tough and was believed to have lived in Motoriki around 800BC (2007). \n\n3. Ancient Sounds in Fiji by Mr. Ulaiasi Taoi-\nAncient sounds in Fiji is still echoed in traditional chant, traditional dances, polyphony, and sacred psalms. It is found to be unique from western sounds and sounds in many parts of the world. Most current Fijian music has adopted western sounds, this includes church hymns, folk songs, serenades, and also Tongan sounds which is practiced in serevakalau known as Polotu and also pesi (Lauan folksongs). Aporosa a traditional cartographer form Beqa stated that there was no Fijian alphabet, but instead was the practice of oral transmission through traditional dances. Lyrics, cartographer and sound were transmitted through vision (Bulivou, 1985). Once ancient sounds were not composed, it was inherently transmitted through the vanua as a gift, and intrinsically maintained its mana in the vanua livelihood. \n\n\n\nYear2022NationFiji
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Traditional Iconic Mats of Fiji The Vakaurua MatThe pandanus is used throughout the Pacific as a source of leaves from which mats and a number of other artefacts are made. Several species of pandanus are or have been used in different places. In Fiji, the balawa (P. odoratissumus) is sometimes used for large coarse mats but not used very frequently. The draudreka (P. whitmeeanus) is also used. The leaves of this species may yield a browner fibre that the usual voivoi (P.caricosus).\n\nIn most villages in Fiji, voivoi is the only species cultivated. Each village has an area where voivoi is planted and cultivated. Although most of the vegetable crops and yaqona (Piper methysticum) are grown in the hills at a distance from the villages, in the case of voivoi, the garden is right near the village. The reason does not seem to be merely convenience of harvesting as it is easier to transport a bundle of voivoi leaves than a basket or sack of yams. It relates to the lighter and sandier soil which exists on the coast where the villages are situated and which is said to suit voivoi, and the fact that while it doesn’t like wet roots, it does like a lot of water. Throughout Fiji there is a diversity of traditionally made mats that are iconic to a chiefdom, a chief and its geography. These traditional mats are seen as traditional gifts or heirlooms only for a chief and are of much value in trade and in social activities. Generically mats are called ibe in Fiji and the measurements vary from baby mats to living room sized ones. With the different sizes also comes specific names.\n\nThere are also many motifs woven into mats. These motifs are woven from black voivoi. This is the usual voivoi that is dyed using traditional means. Along with the motifs, the name of the mat changes where the motif becomes a suffix to describe the ibe (mat). One such iconic mat is called the ibe vakaurua.\nThe word vakaurua is made from two words – vakau which means to send, and rua meaning two. The ibe vakaurua is only iconic to an island in Fiji’s Lomaiviti Province. The island is called Nairai. Unlike other mats in Fiji, the pandanus for the ibe vakaurua is double layered and woven in such a way that there is no underside. All other mats have an upper side for sitting and an underside that faces the floor.\n\nThe story behind the design and creation of the ibe vakaurua is a testament of a mother’s love for her two young sons. The story goes that long ago, a delegation from Nairai Island approached the warlords of the domain to ask for a prince there to become the chief of Nairai. The warlord chief agreed and chose his elder son Bukatatano to be groomed and become the chief of Nairai. The warlord’s second and younger son, Ravuravu asked also to accompany his elder brother and it was agreed.\n\nBecause the warlord had uttered a traditional directive, it was to be followed by his people. The mother of the two princes could not go against the traditional directive and complied but with a very heavy heart that only a mother knows when parting with her children. The affection of the mother was channeled into the design and creation of the ibe vakaurua. The name of the mat forever memorialized her affection and the send of her two young princes to return with the delegation from Nairai Island.\n\nToday, the women of Nairai Island do not weave the ibe vakaurua anyhow. It is not used domestically on the island. Only when there is a commissioning or traditional state event at the original home of the princes do the women weave the ibe vakaurua as their gift back and as a traditional reminder of the old relationship between the two chiefdoms.\n\nPicture 1: Ibe vakaurua that woven for one person, the chief, to sit on © iTaukei Institute of Language & Culture\nPicture 2: Three newly woven ibe vakaurau showing its traditional red and black decoration along the edges © iTaukei Institute of Language & CultureYear2022NationFiji
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Kalpak, a Traditional Headdress of Kyrgyz Men Drawing the Universe’s EnergyKalpak is the traditional headdress of Kyrgyz men. Symmetrically cut, it is purely made up of white felt, with black or red edges. Craftswomen describe the parts of the kalpak’s structure as fire, water, air, and soil, connecting to one another as north and south and east and west.\n\nThe top of kalpak is called the sun ray, a symbol of life. Tassels are added to the top to symbolize the roots of progeny. Lines and patterns, stitched on white felt, have their own semantic content. The kalpak’s color depends on the person’s age or status. Children often wear kalpak with green edges, the color of grass and leaves. Middle-aged men wear brown kalpaks, a reference to the color of soil and mountains. Young men of marriageable age wear red kalpaks. Very wise people or those known for their leadership and justness wear a white kalpak with white edges.\n\nHolders of traditional knowledge say that kalpak a headwear is not only to protect oneself from sun or rain but also to aid men in drawing energy from the universe. As an important part of the Kyrgyz people’s tradition, one can’t give another person his own kalpak, play with it, throw it up, or put it to the ground. It is treated with utmost respect and is usually presented as a gift to esteemed people and relatives.\n\nTo popularize the national headdress, 5 March is designated as the National Day of Kalpak in Kyrgyzstan. Conventionally on this day, schools have lessons on the kalpak, museums and theaters hold presentations on the historical origins of kalpak, and various flash mobs are organized with the participation of activists of youth movements and students to demonstrate the importance of kalpak in Kyrgyz culture. Consequently, kalpak is very popular among men of different ages, backgrounds, and social belonging. The cultural relevance of kalpak is reinforced by a huge number craftswomen producing it, making it available in all part of Kyrgyzstan.\n\nPhoto 1 : Traditional Kyrgyz kalpak cc by-sa3 Prosopee WikiMedia\nPhoto 2 : Kalpak, traditional headdress of Kyrgyz Men ⓒAigine Cultural Research CenterYear2018NationKyrgyzstan
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Tharu Basketry: Cultural and Economic SignificanceBasketry represents the oldest and the most widespread craft in the world. It is seen as an integral part of human civilization for its utilitarian purposes and sustainability. In Nepal, basket-making is one of the oldest practices of the Tharu community, and is connected to their various rituals from birth to death. The Tharu people are one of the indigenous ethnic groups who predominantly live in the Terai region stretching from east to west across southern Nepal. This group worships nature and natural products and is famous for its basketry crafts, Mithila and relief arts, and natural fiber floorings.\n\nA Tharu myth illustrates that Jasu, the first woman, taught irrigation and basketry to her counterpart Ishu, and thereafter the basketry tradition began. Intricately woven from locally available thatch grass, the baskets have evolved and are used in special ceremonies as well as more daily uses, ranging from storing valuables to carrying grains and vegetables. Woven basketry has an immense cultural significance to the Tharu people. It symbolizes the traditional skills of young unmarried Tharu girls who, when married, weave a series of baskets and take them to their in-laws’ homes as their precious dowry. Therefore, basket-making practice is considered a gift exchange system that binds two families together through marriage. This skill is transferred from mother to daughter.Year2023NationNepal
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Introduction of the Traditional Musical InstrumentsTraditional music: the soul of the universe! Traditional music: the unspoken language!\n\nAll around the world music plays an important role in communicating human expressions and emotions. Besides being an artistic and creative form of expression, music is associated with festivity—the celebrations of new beginnings, birth, initiation, courtship, marriage, and death. Music, with or without instruments, is an integral part of traditional occupations and daily chores, such as planting, harvesting, and processing food, herding, fishing, and craft making, such as carpentry, pottery, and basketry. \n\nMusic communicates meaning during rituals and rites and is often used as a tool for meditation. With or without song, the sounds of flutes, drum, trumpets, gongs, bagpipes, and others can evoke memories and transport people to places of happiness, peace, hope, nostalgia, and melancholy. As Plato, the philosopher said, “music is a moral law. It gives soul to the universe, wings to the mind, flight to the imagination, and charm and gaiety to life and to everything.” The ability to sing and create music is a gift bestowed on a person regardless of his or her social status. Regardless of its source, music can be embraced by people of all walks of life and is an intrinsic part of cultural heritageYear2021NationSouth Korea
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Kyrgyz Traditional Wedding Customs and RitualsAs in other societies, the family may be the smallest social unit but holds the highest priority in Kyrgyz culture, so the making of a family is very important in Kyrgyzstan. This is why in Kyrgyz society wedding ceremony is an important event. The Kyrgyz traditional wedding requires an understanding of soiko saluu, kyz uzatuu, kalym, sep beruu, and nikahh kyiuu among others.\n\nThe traditional Kyrgyz engagement ceremonies include the following. The kuda tushuu tradition is the compulsory visit of the groom’s family to the bride’s house where the bride receives a pair of golden earrings (soiko saluu) from the groom’s family for the official engagement. In addition, the groom’s family needs to pay kalym (bride price); it can be in the form of either money or livestock. Moreover, there is kiyit kiygizuu (a gift exchange) of mostly clothes, between the bride’s and groom’s family. These are all the of the Kyrgyz people.\n\nAfter, there is the kyz uzatuu tradition, a custom to say goodbye to the bride by holding a feast and preparing sep (dowry). Accordingly, the bride is taken to groom’s house through a special rite and respect. However, the practice of ala kachuu (bride kidnaping without the bride’s consent) is not part of Kyrgyz traditions. Traditionally, bride kidnapping meant an arranged marriage when a loving couple agreed to marry but the bride’s parents were against the marriage. In today’s Kyrgyz traditions, however, the understanding of bride kidnapping is very much distorted. Therefore, the practice is illegal, which leads to criminal liabilities. A legal and socially acceptable Kyrgyz traditional wedding incorporates rituals in which the bride and groom marry with respect and honor.\n\nOther wedding customs and rituals are performed in the groom’s house, where the official celebration takes place, such as welcoming the bride and displaying her dowry. The groom’s family present a white scarf to the bride as a symbol of blessing. The bride usually spends several days behind koshogo (curtain) while the visitors come and present different scarfs to see the new bride. Lastly, in the nike kiyuu tradition, a Muslim ceremony, the mullah reads a prayer and asks the couple of their consent to marry.\n\nNowadays, a mix of traditional and western styles of wedding is common in Kyrgyz society, incorporating decorated cars, visits in famous sites, and a feast in restaurants.\n\nPhoto : Kyrgyz Wedding Rites. Inspection by the Groom. Circa 1860s. by Aleksandr L. Kun, 1840-1888Year2019NationKyrgyzstan
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Gundri, a Traditional Nepali MattressMade up of hand-woven rice straw, gundri is used as a sleeping bed and sitting mat and for drying pulses and grains, especially in the countryside. People, peasants in particular, fold gundri into a vertical circle where they store rice and grains; it is called vakari. Giving gundri as a wedding gift is also a practice in Nepalese culture. In performing cultural and religious activities, chokho gundri (pure mattress or newly made mattress) is used.\n\nOnly the Nepalese with special knowledge and skill can make gundri. In October and November after rice is harvested, they save long and flexible rice straw to make gundri. Women start making gundri from November to February. A rectangular wooden framework with a rope, known as taan, is needed to make gundri. A long horizontal wooden frame with a rope called hataso is used to combine and tighten the straw. Normally, it takes three to four days to complete one gundri. However, the size of gundri determines the time to make it.\n\nSelling gundri is also a source of income for Nepalese women in the countryside. They normally sell it within the range of NPR 400 to 500, depending on the size, and it can last for three to four years. The increasing urban lifestyle of the Nepalese and the preponderance of mass-produced mattress make it difficult for handmade gundri to compete in the market, which has resulted in diminishing interest making and using this traditional Nepali mattress. Consequently, during the major festival season (October to December), some NGOs based in Nepal run gundri-making workshops and exhibitions to increase public attention to revitalize traditional knowledge of gundri and empower women, the major producers of the mattress.\n\nPhoto : Making gundriYear2017NationNepal
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Divine FoodFood plays an important role in spiritual rituals and worship for many faiths including Christianity, Judaism, Hinduism, Islam, and Buddhism. The food offered to God is called prasada/prasadam, which means a gracious gift. Prasadam could be any o!ering, but typically an edible food is firrst o!ered to a deity in his or her name.Year2019NationSouth Korea
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Mat Weaving in the MaldivesThundukunaa or traditional mat is popularly presented as a royal gift in the ancient times. Traditionally produced by women, the practice of making Maldivian traditional mat is handed down from generation to generation—mostly from mother to daughter. The women of Gaafu Dhaalu Gahdhoo are perhaps the most skilled producers of this prominent symbol of Maldivian craftsmanship. The mats are hand-woven on a loom from reeds which are dried in the sun and stained with natural dyes of different colors. Thundukunaa is created with beautiful, elaborate, and ornate designs. Quite functional in nature, traditionally used for sleeping, seating or praying, thundukunaa is still presented as a memorabilia to visiting foreign dignitaries.\n\nGaafu Dhaalu Fiyoaree harbors the marshland where premium quality reed or hau grows which is used for making thundukunaa. The marshland is of significant importance to the island for its resilience in terms of controlling flooding from heavy downpours and sea surges. The raw material for the Maldivian traditional mat is a specific kind of reed found in Fiyoaree, which can last for hundreds of years. It is also the only island out of the 1,190 islands across the Maldives, where premium quality reeds preferred by the mat weaving community are found. The site is of national significance in both ecological and cultural aspects. Therefore, establishing a business model for reed is of crucial importance for conservation of the area.\n\nThrough successfully receiving the small grant scheme from the Global Environment Facility (GEF) and the Mangroves for the Future (MFF) facilitated through United Nations Development Program (UNDP), the Maldives Authentic Crafts Cooperative Society (MACCS) has not only been able to revive traditional livelihoods (reed cultivation and mat weaving), but has also empowered a number of women and enhanced their general well-being. MACCS is still continuing to revive the tradition by organizing a number of mat weaving workshops across the Maldives. The organization has also released a folk story on the Fiyoaree reeds, raising awareness of the source of thundukunaa. The last workshop held in Fuvahmulah to teach the tradition of mat weaving concluded on 10 October 2017.\n\nPhoto : Thundukunaa from a festival held by MACCS and Velassaru Maldives to support local artisans © Velassaru MaldivesYear2017NationMaldives
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Testimony of a Traditional HealerCurrently I am seventy years old and for more than fifty years I have practiced that what we call in our region, ‘the conspiracy’. I have not studied for that, and I consider that I received a gift which allows me, to relieve and heal other “humans and animals”. When I was young I had contact with healers or “bonesetters” of fire or blood, as they might be called. They were generally farmers or people very close to the nature. I was born, and I still live in Auvergne in the centre of France, and I come from a rural area.This is how I tried to practice, my only intention was to relieve patients suffering, and it worked. Initially, people came mainly for burns (to calm the fire) or to stop bleeding. They also came for zona (skin disease). I used my gift for forty years, with a few people coming to visit me each week. They came as a result of recommendations from friend and family, by word of mouth.The act of healing is done discreetly, whereby someone who has the ability, does not speak publicly about it or promote it. Other people would often say: “He’s a healer!”, and would sometimes add: “He is strong, and it indicates that he has other capacities that go beyond the role of “fire cutter”.Year2019NationSouth Korea