Materials
cutting
ICH Materials 70
Videos
(12)-
Kalpak Dignifies the Man
This film is dedicated to kalpak—a traditional male felt hat. Knowledgeable people (a teacher, a journalist, an activist, and craftswomen) talk about the social functions and spiritual meanings behind kalpak. The film shows traditional and modern methods of making kalpak.
Kyrgyzstan 2017 -
Kyrgyzstan Komuz&Kalpak Dignifies the Man (Highlight)
The film is dedicated to the Kyrgyz folk instrument komuz. An expert on making and playing komuz shares an komuz origin story. The film shows the interconnectedness between the models and melodies of komuz. Outstanding komuz makers and players as well as komuz beginners present some classical komuz melodies in the film. \nThis film is dedicated to kalpak—a traditional male felt hat. Knowledgeable people (a teacher, a journalist, an activist, and craftswomen) talk about the social functions and spiritual meanings behind kalpak. The film shows traditional and modern methods of making kalpak.
Kyrgyzstan 2017 -
Jaggery production in Myanmar
Jaggery (Htan Nyat) is very important sweet food stuff in Myanmar which is boiled the toddy palm sap(Htan Yee) so that can be made solid jaggery.It's colour ranges from yellow to brown.Toddy palm tree(Htan Pin) are growing especially in Rural Area of Central Dry Zone of Myanmar such as Mandalay Region, Magway Region and Sagaing Region.The jaggery production can be found as the traditional production in most villages from Kyauk Pa Daung, Myin Gyan, Taung Thar, We Laung, Ye Sa Gyo, Pa Kok Ku, Meik Ti La, Poppa, Bagan and Nyaung Oo township. Other growing areas of Toddy palm tree(Htan Pin) are Lower Myanmar such as Tha Nin Thar Yi Region, Ayeyarwady Region, Dawei, Yebyu, Thaton Districts.\nHere, I would like to express about a traditional jaggery production from Zee O village. Zee O village located in Myay Thin Twin Group,Nyaung Oo Township in Mandalay Region. It locates on the south of Old Bagan and about 25km from Nyaung Oo city. For their seasonal livelihood, they pratice traditional way of jaggery making process through their ancestors for long time ago. Among 200 households of Zee O village, 100 are doing jaggery production. We can see the jaggery production as traditional food for their economic life.\nAccording to the different region, collection time of the toddy palm sap(Htan Yee) is not same. In Zee O village, the sap from male toddy palm (Htan Pho) can only be collected from February to June and the sap from female toddy palm (Htan Ma) can only be collected from April to September. nTo collect sap from the toddy tree,the toddy palm climber uses special tools such as small ladder (Yin Swee) fixed to the upper part of a toddy tree and portable ladder (Yin Htaung) used in connection with the fixed ladder and etc. The work of collecting to sap starts early in the morning. The toddy climber climbs the toddy tree via special ladder attached to its trunk and brings down the pots that have filled with the toddy palm sap overnight, replacing them with empty pots at noon.\nFirst of all,heat the pots(Myu Oe) with dry the toddy palm leaves. Afer heating,the pot are roped.And then,poured the slaked lime into the pot. The one of the important things of the toddy climber is the knife(Dar Hnee) which is needed to sharp.\nSo,the toddy climber grinds the knife before his functions. The toddy climbers of Zee O village are distinct from other places of the toddy climbers. For testing knife is sharp, he cut his hairs himself. And then,he carries about ten pots(Myu Oe) with shoulder-yoke and the sharp knife attached to his waist and goes to the toddy palm trees.\nThere are two ways of collecting toddy juice(Htan Yee) depends on male and female toddy tree. A bit of wood(Ka Laing) is wedged into the top of the toddy palm tree to provide seating while he cuts the flower clusters. When the toddy-udders(Htan Nosh) of male tree become blossom, the climber has to clip the toddy-udders toddy-udders with wooden stick or pounding soften that can get much toddy sap. After that,the toddy climber tied nine or twelve toddy-udders cutting for sap into the pots.\nToddy farmer cut female toddy palm's stalks that have fruits for sap collection. He pounds the base of toddy palm's stalk with a small iron hammer (Zauk Khauk). Toddy farmer slice a little to each fruit to collect toddy sap.\nThe sap has to be filtered leaving behind the sediment of lime(Hton Yee Kyi) is put into a stainless steel boiling pan and boiled for about 45 minutes. According to the different region,the kilns for boiling toddy palm sap are different types.In Zee O village, the kilns are made by digging into the ground so that can work for five boiling pans at the same time. While the sap are boiling, the worker has to stir with flat wooden laddle continuously and also has to be added the seeds or powder of castor oil plant so that it cannot be split into the ground. The boiling and stirring has to be continued to get the suitable condition for moulding of toddy palm syrup was obtained. After that, toddy palm syrup was cooled to make granules by hands. Then,it is also dried for about 15 minutes and jaggery is obtained. nAfter that, export jaggery to the buying centre. The buying centre has to put out to dry with the sun. And then,prepare to trade other regions. Especially, Zee O village trade with Nyaung Oo township and Yangon region.\nThere are some animals to disturb the jaggery production such as mouses,squirrels,butterflies, bats,ants,crows and so on. They suck toddy sap,bite the pot's rope and fruit clusters,throw away faeces into the pot.\nJaggery is completely organic without any chemicals.It is used for Myanmar traditional food such as Mont-lone-yay-paw, Mont-lat-saung,Mont-kywe-thae,Thar-ku-yoo,Mont-lat-kout; etc.\nThere has many nutritional values of jaggery. They are protein, fat, carbonhydrate, energy, calcium, phosphorus, iron, mineral, carotine,vitamin and so on.In medical benefits, jaggery treats cold and cough,purified blood,relieves bone and joint pain,strengthens immunity etc.So,jaggery(Htan Nyat) is very useful for snack and traditional medicine.
Myanmar 2019 -
Baor-making Skill
Baor-making is a unique skill of the Maranao people. With its embossed handmade and intricate designs – particularly called okir – this skill has claimed a recognition abroad. nOkir is folk motifs found in various artworks and objects, they are usually inspired from detailed and different curves and no machines involved.\nBaor is a maranao translation of baul or the trunk.\nAside from the famous Darangen, a singing-like epic storytelling originally from the Maranao people as well, which belong to the top three of United Nations Educational, Scientific and Cultural Organization (UNESCO) inscribed intangible cultural heritage of the Philippines, baor-making skill is listed as an element among the other 366 under the inventory of Philippine Inventory of Intangible Cultural Heritage.\nHowever, since the 2016 Martial Law declaration in Mindanao stricter regulations are implemented on trees-cutting that are main ingredient to produce baor. Tree like the Philippine National Tree Narra.\nThe absence of professional teaching also creates significant hole for the identity of Maranao younger generations. As of the moment, the only way to transmit the skill is learning the techniques by observing elders while at home.\nThese reasons lead to saddening thought that the Tugaya’s one of a kind skill is slowly dying because youth have now better, numerous options to survive the living over the dynamic society.\nAlthough baor-making is traditionally originated in Tugaya, a small municipality in Lanao del Sur, there is a man who has been living so far from the root of baor-making: Abdulsamad Usman, 58, has been dwelling his fate on making and selling baor amidst the Taguig city’s uncertainties.\nnTaguig is one of the urban cities in Metro Manila, National Capital Region. The gap between Tugaya and Taguig is at least one-thousand kilometers.\nAccording to Usman, more or less a month period before finishing a medium-sized baor. He can carve designs and paint them. He, with his team, is the only considered baor maker who practice the skill in Metro Manila.\nUsman strongly believes that baor-making will not vanish from the present and history because the skill has been playing a huge part for the Maranaos’ culture and identity.\nn기타설명nBaor-making is a unique skill of Maranao people from Tugaya, Lanao del Sur. Baor is a maranao translation of baul or the trunk. The designs embossed in it are called okir --- detailed and different curves. They are handmade and no machines involved. Tugaya is a small community in Lanao del Sur, a province in Mindanao.\nThe skill is considered as an intangible cultural heritage (ICH) among the other 366 listed under the inventory of Philippine Inventory of Intangible Cultural Heritage.
Philippines 2019 -
Traditional craftsmanship of Mongol ger
Craftsmanship of the Mongol Ger is a traditional enterprise involving the labour of a household or group, with men carving the wood and both women and men engaged in painting, sewing and stitching, and felt-making. Wooden frames comprise the crown, roof poles, wall lattices, door, two pillars and furniture produced by separate carpenters specialized for each. Traditional craftsmanship of Mongol ger is indeed reflects the nomadic culture, national identity which stands for the name card of Mongols to the world. Traditional craftsmanship is taught to the younger generations, principally through mentoring by a senior craftsperson. Dismantling and reassembling the Ger are always family operations, with children learning by watching their elders. Cutting and preparing sheep’s wool, making felt, stitching canvas and preparing woodwork are usually communal endeavours. As a traditional dwelling, the Mongol Ger plays an important social and cultural role for nomadic families and its makers are highly respected.\n
Mongolia -
Lesu Phyili Barlekar (side blowing flute)
The ancestors came to settle at farms, building bamboo shacks as their crops thrived. They noticed a pleasant sound when the air blew into the hole of the bamboo. Then, they made a flute to produce that sound. As they found out that the sound of one-hole flute frightened the parrots which destroyed the crops, they expanded the holes to six. After cutting Marfule bamboo in desired measure, it's bored the holes with a heated sharp iron including six finger holes and one mouth-hole. A cloth or paper stopper is put into the flute. Blow at the mouth-hole maneuvering the finger holes with the fingers. The traditional and other melodies can be blown with it.\n-1 feet 2 inches in length\n-1.5 inches in circumference\n-4.5 inches in length from from the end of the flute to the mouth-hole\n-4 inches from the mouth-hole to the first hole of the fingerboard
Myanmar 2014-08-16 -
Rituals Dedicated to Children
This film is about rituals related to children. Included are kyrkyn chygaruu, a ritual celebrating the fortieth day after a child’s birth; beshike saluu, a ritual of placing baby in the cradle; tushoo kesuu, a ritual of cutting rope tied around a baby’s ankles; and bata, a blessing ritual. Knowledge holders talk about the significance of each ritual in a child’s life cycle. The film shows how these rituals are conducted now and how they have evolved over time.
Kyrgyzstan 2017 -
Kosrae (FSM) ICH: Weaving and Local House
There are many forms of weaving and many items which can be woven on Kosrae. These include the weave mat (kiaka otwot), fan (pal), basket (fotoh), thatch on the ridge of the roof of a house using coconut fronds (sraho), fahsuh (weaving thatch roof using Nypa palm used only), among others. Kosraean warp-striping weaving may be considered unique among weaving cultures due to its complexity. \n\nThe Kosraean word for weaving depends on the item being woven. There exists a variety of woven items which served as currency, reinforced family ties and other relationships, as well as honor. In some cases, a chant may be shared to ensure a girl’s future in weaving. In the past and on contemporary Kosrae, weaving can be found in the preparation of food baskets for funerals, fishing baskets worn on waist of women fishing in the lagoons, loom-weaving for belts (tol), thatch roofing, hats, and cordage for example. \n\nThere can be at least three known types of baskets important in food preparation: fusanie, in the form of a star and used in storing fafa, (2) usanie kapiel or fusanie sa nu which is a larger form of the previous one and woven from young coconut leaves, and (3) kuumpäl which is a kind of basket with handles made of coconut fronds and named after the woven plate. Weaving served not only a function but can be considered a marker of the past. One particular kind of cord can be called nosunap, named after the god Nosunap (also spelled Nasrunsiap or Nazuenziap). \n\nKosrae used to be one of the largest consumers of sinnet cord, suggesting significant movement. This is consistent with oral histories collected in the recent past which connected Kosraeans all the way to Satawal and Puluwat. Among the most common materials for weaving, banal fiber, hibiscus, and pandanaus stand out as the materials of choice. The preparation for each material depends on the item to be woven. While banana fibers may be most common, the hibiscus fiber is easier to dye. Dyes for strands of weaving materials may come from terminal leaves, certain types of mud, and mangrove calyx (black), turmeric (yellow), banana suckers (blue), or marinade citrijolia (red). Of these colors, red was the most prized. The preparation of weaving materials can be lengthy, depending on the plant. The hibiscus fiber needs soaking in sea water for several days while the banana fibers need to dry in the sun and then each fiber is separated into thinner strands. Elders on contemporary Kosrae continue to practice weaving for it serves many uses.\n\nCarving : Carving in Kosraean culture is carried out by the mukul (men). They carve many items, including tok yot (stone fafa pounder), tok sak (wooden pounder for taro and banana for a dish called ainpat), tah (an axe for cutting breadfruit), fuhfak (for wooden handle of an axe used for firewood), oak (canoes), tuhp in fafa (wooden tray shaped like a boat used for presenting fafa), and mwe ahryahr (wooden spoons of many types including long or short or flat ones). The laklak (outrigger of a canoe) is another item which needs to be carved. Carving of toys and wooden sculptures. Oars that are carved along with the canoes.\nBuilding Local House : There are many kinds of houses which can be built using Kosraean methods, including in um (a cooking house), imun oak (canoe house), and iwen monglac (local resting house). Building a local house has always been a community effort, even today; although, of the heavier work is done by the mukul (men) and the weaving for the thatch on the roof is carried out by the muhtacn (women). The mukul will go into the forest to obtain materials from the forest and sometimes from mangroves, depending the type of wood needed for a particular type of house. There are five main sizes of wood needed to build a house and ten parts of the house requiring these five sizes of wood. The sru (posts) are the largest size and heavy. Moving them may be accompanied with a work chant which serves as motivation in lifting, moving, or pulling of the heavy objects. The next size includes kaclacp, lala, and ohl. The kaclacp and lala supports the ohl, which sets the height of the house. The next size wood is used for pokwuhsr (trusses). The next size smaller is used for sahkpahsr (rafters) and folo (beams). The smallest size are for the kwesrihk which is only for thatch roofing (it is where the thatch can be attached) and sukunum which is placed to support the thatch from the bottom. Cutting down the trees is according to the Kosraean moon calendar as is moving the logs from one part of the island to another to use the logs. Paksak (literally, floating of objects) refers to the right time to move the log from one place to another using rivers or channels. This is dependent on the tide. This practice existed because transportation was not available during that time so they usually cut down these big logs and used the chant to get the log to the shoreline and then move the log in the process of paksak to its new location.
Micronesia 2020 -
Dazo, The Art of Traditional Bow and Arrow Making in Bhutan_Process of cutting
Dazo, the art of traditional bow and arrow making is an important intangible cultural element of Bhutan but the skills involved in the art is fast disappearing. The traditional bamboo bows and arrows were used to play archery. Archery is Bhutan’s national game. It is a popular sport especially among the male population. Archery promotes social cohesion, harmony and the preservation of tradition and shared values. But the use of traditional bows and arrows are increasingly becoming unpopular owing to a large number of people preferring to use foreign bows and arrows over the traditional ones, which are now easily accessible in the market. This has led to decline in the skills involved in making of the traditional bamboo bows and arrows. Today, there are only few people who acquire the skills required to make the traditional bow and arrow.\n\nProcess of cutting.\nMan selecting superior yangka bamboo reeds to be used as an arrow. Yangka is a rare bamboo species which is considered the best quality over other bamboo species that grows in pairs. Traditionally, it is believed that person who cuts the bamboo reed has to pray and at one go cut both the reeds and run away from the site of its growth. If not, it is beleived that mist and fog would shroud the whole area and make paths invisible.
Bhutan 2017-11-11 -
Children’s Rite of Cutting the Rope “Tusau Kesu”
Highly traditional nomadic rites, such as the tusau kesu, have been preserved among the Kazakhs, but the people’s understanding of the rites has been transformed. For Kazakh forbearers, rituals like tusau kesu (cutting the rope) or ashamayga mingyzu (landing on a horse) were rituals for beginning a journey, the journey through life and the exploration of the space around them. Many Kazakh families believe that the tusau kesu rite helps accelerate the child’s physical development so that the child can walk confidently, but if the child walks weakly, the rite can be repeated. The rite also symbolizes the discovery of a life path. The rite transfers spiritual and physical qualities to the child from a respected person elected by the parents. A grandmother, for example, shows the techniques of fetter weaving to her granddaughter.
Kazakhstan 2017 -
Custom of cutting the child’s hair for the first time
There is a tradition to celebrate the customary event for cutting the child’s hair for the first time, and it is called differently such as “urevleg urgeeh”. Mongols do cut the boy’s hair in his 3 and 5 years old and girl’s hair in her 2 and 4 years old. The most respected (with compatible year sign) person or guest touches the child’s hair first with wooden knife. Accordingly, a bundle of hair is cut off with scissors with honorary scarf tied to its handle. A cup of milk is given to a child for taste, a bit of milk is applied to the child’s forehead and the well-wishing words of benediction are chanted. While the child goes around the guests from right to left, the guests cut off pieces of hair. Every one of them gives well-wishing words and presents.
Mongolia -
Hela Weda Mahima: The Glory of Indigenous Medicine in Sri Lanka_Lime cutting ritual
Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nLime cutting ritual.\nLime cutting, a healing ritual practice, is performed if the disease is not manageable only by medicine. Lime is considered as a sacred item that had been originated in heaven and gifted by divine beings to humans to be used in healing rituals. This rituals claims the expelling the evil-eye or evil-word or any other evil force that can cause health problems. Lime cutting is a commonly practiced healing ritual that is prescribed for the health problems caused by demonic forces too.
Sri Lanka 2018-02-19