ALL
cultural sites
ICH Elements 10
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Yak-lai: Propitiation of Yak god
A Bonkar (refined Bon religion that doesn’t involve animal sacrificial offering) traditional rite, Yak-lai is performed in some villages in Ura and Tang Gewogs (blocks) who owns la-nor (highland cattle) esp. Yaks. Colloquially, Yak-lai means ‘yak deity’ and if translated in Dzongkha (national tongue) it is called Yak Lha. However, the ritual is not strictly practiced by the Yak owners but, those households who owns tha-nor (normal cattle) also propitiate the god for prosperity of their livestock. The rite specifically invokes the yak deity Lha Wodue Gongjan, who is considered one of the principal deities of Bon who is believed the ultimate source of any blessings possesses supreme ability to fulfill the desires of worldly beings. Residents of Bumthang who have highland cattle, or otherwise practice animal husbandry take part in the three-day Yak-lai ritual every year. According to Bon tradition, Lha Wodue Gongjan is one of the nine principal deities; (sid pa chag pai lha gu) 1. Yabchen Wodue Gunggyal 2. Yarla Shambu 3. Nyenchen Thanglha 4. Gatod Jowo Chogchen 5. Machen Pomra 6. Jowo Yugyal 7. Kishod Zhoglha Chugpo 8. Shekar Jowo Tagoe 9. Tshanggi Noechin Gangwa Zangpo who are the creators of the world. Wodue Gongjan is known by several names: Ode Gungyal, Ode Pugyal, Pude Gungyal and Lhachen Gungyal. Amongst these deities, Ode Gungyal is described as the ancestor of all mountain deities and even he is regarded as the father of all gods and spirits dwelling in the world according to Samten Karmay, 1998. Culturally, residents of the Himalayas have long believed that the lofty snowcapped mountains that surround them are the dwellings of deities. In fact, the names of these gigantic peaks often reflect the name of the deity and thus mark these sites as sacred places. The designated holy peaks are called Lhachen Gangri Gu (Nine Majestic Mountains). In Bhutan, from the time immemorial, many elderly village residents who believes and practices shamanism rituals and rites share the traditional perspective that Lha Chenpo Wodue Gongjan is the principal god placed at the highest seat, and is highly respected by both the shaman and the yak herders as well as normal cattle herders on the day of Yak-lai. If he is invoked and propitiated, he will bless us with domestic animals, yaks, wealth, long life, cloth, favourable weather, and many other essential things that we want in life. Elders further shared that the most productive female yaks have the suffix jan (e.g. Kar-jan or Mar-jan) added to their names, the suffix being derived from the last syllable of Wodue Gongjan, which marks the animals as having been blessed by the deity, as manifested in their abundant milk. Yak-lai used to be widely practiced for three days within a range of dates; specifically, on the three most auspicious consecutive days between the 15th and 30th days of the seventh lunar month by the highlanders of Ura and Tang Gewogs, however, it is now at risk due to several factors including economic development, modern education, rural-urban migration, Buddhist influences, and prohibition on the usage of Tsam-dro (pasture or grazing land). With the advent of wider-scale development, nomadic people are increasingly attracted to the greater income potential of modern life, rather than rearing animals in the wilderness and living in a smoky hut. Over the last two decades, semi-nomadic communities started selling off their yaks in hordes, in part due to the pressures of migration and enrolling of children in schools. The cultural propensity towards Buddhism also influenced and discouraged Bon practices such as Yak-lai. Another factor in the reduced number of yak herders could be that the ownership of tsamdro and Sok-shing (woodlot) were taken away by the government. While the government claimed that tsam-dro had always belonged to the state given that Thram (land ownership) holders did not have to pay tax for it, the highlanders claimed ownership as inherited property. Without tsam-dros, most highlanders face a shortage of grazing land and are forced to either sell their livestock or set them free (tshethar) in the wild, thus affecting Yak-lai and other practices. Yak rearing culture among herders in Tang Gewog has diminished markedly in the last decade due to a gradual shift from yak rearing to dairy farming. The dairy breeds provide more advantages in terms of earning income and management aspects, but as a result of this shift, Tang highlanders have gone nearly a decade without performing the Yak-lai ritual. Similar trends have also invaded the highlanders of Ura Gewog. Elderly locals say that, until 2000 there were 3 households in Somthrang, 8 in Pangkhar, 3 in Ura and finally 12 households in Shingkhar community having highland cattle i.e. Yaks and performance of Yak-lai ritual was so vibrant at that time. At present, only one man, Meme (grandfather) Kungla 74 (Dragon) from Pangkhar village, owns yak while others have disappeared gradually in recent years but, some few households from Ura community are also the last standing practitioners of the tradition.
Bhutan -
Ondol (Underfloor Heating)
Ondol, literally "warm stones," refers to an underfloor heating system unique to Korea. It has its roots in a primitive form of heating based on a hearth and flues dating back to the Bronze Age and the Proto-Three Kingdoms period. Since early examples of ondol can be found across the Korean Peninsula at sites dating to between the third century BCE and the first century CE, it is estimated that the practice of making and using underfloor heating facilities has been transmitted on the Korean Peninsula for more than 2,000 years. Unlike Western-style indoor fireplaces, the ondol system does not directly emit exhaust through the chimney. The smoke from a firepit first flows through flues made underneath the floor of a room, keeping the room warm for long periods without producing indoor smoke. As the quintessential element of traditional Korean housing culture, the ondol system informs on how Koreans have traditionally heated their houses. It illustrates their knowledge and use of the natural environment and their everyday lives. Ondol is also an important element in house building, interior design, and furniture design. Ondol rooms have long been established as one of the most important elements in Korean popular culture. While the unheated wooden-floored spaces within a traditional Korean house is an architectural response to the summer heat, the ondol rooms are preparations for harsh winter weather. Ondol is a unique Korean housing technology clearly distinguished from the underfloor heating systems found in China and Manchuria. Despite great advancements in heating technology and recent radical changes in housing and lifestyles, underfloor heating continues to thrive the present. Ondol has been designated as National Intangible Cultural Heritage for its sociocultural value as an indispensable element of Korean housing culture and popular culture, and also for its evidential significance to the creativity and wisdom Korean people exerted in their efforts to adapt to the local climate. * As the ondol system is part of Korean housing customs long shared widely across the nation, no particular holders or holder groups have been recognized for this element.
South Korea -
Okjang (Jade Craft)
National Intangible Cultural Heritage, Republic of Korea Okjang refers to the skill of jade carving or an artisan with such a skill. Jade, set in gold and silver, was a favorite gemstone for Asians. Jade was used as an accessory symbolizing the five virtues, courage, benevolence, wisdom, rectitude and honesty. It was also used to make ceremonial utensils, hanging accessories indicating the wearer’s social status, okgyeong (jade chimes), medicinal materials, and medical tools. The use of jade as an important accessory for upper class people is testified to by the jade artifacts found at the sites dating from the Bronze Age, the curved jade, jade beads, and tubular jade unearthed from tombs of Three Kingdoms Period, and the jade waist belt of King Jinpyeong, which is said to be one of the top three treasures of Silla. Up to the Joseon Period, jade artifacts could be used only by members of the Royal Family and upper class people. It was difficult to acquire jade and the government limited the number of jade artisans. The work of jade processing, from quarrying to design, cutting, formation, detailed carving, and lustering requires careful handling and exquisite artistic skills.
South Korea -
Najeonjang (Mother-of-pearl Inlaying)
National Intangible Cultural Heritage, Republic of Korea Najeonjang, or mother-of-pearl inlaying, is a Korean traditional method of decorating the surface of diverse household objects by lacquering and inlaying them with strips of mother-of-pearl. This traditional handicraft is known to have originated from Tang China, but discoveries made at many archaeological sites related with ancient Korean kingdoms prove that Korea has a long tradition of the craft and that ancient Korean people exploited it profusely to produce all kinds of everyday household objects. To produce a lacquer work inlaid with a mother-of-pearl design, the artisan needs to make a “white frame” with wood first of all. He then lacquers its surface and decorates it by inlaying carefully prepared strips of mother-of-pearl, some of which are as thin as threads, on a prearranged pattern by using the techniques of kkeuneumjil and jureumjil. Each of the individual work processes is completed with a stage of grinding, lacquering, and polishing the surface. In the Goryeo and early Joseon Periods, the most favored designs included peony blossoms, chrysanthemums, and lotus flowers. Designs became more diverse during the mid-Joseon Period as artisans began to extend their interest to flowers with birds, white cranes, grapes, apricot flowers, and the Four Gracious Plants. The traditional technique of inlaying mother-of-pearl is a time-consuming process that is currently preserved by, among others, two government-designated artisans, Song Bang-ung and Yi Hyeong-man.
South Korea
ICH Stakeholders 8
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Saba Samee
Saba Samee has a Masters in the Archaeology of Buildings from the University of York, UK. Her undergraduate degree is in B. Architecture from the National College of Arts, Lahore. She is currently employed at the Institute for Art and Culture – IAC, Lahore, where she serves as an Associate Professor and Coordinator for the School of Culture and Language. \n\nShe has received numerous trainings with UNESCO, ICCROM and UNITAR in conservation, heritage management and WHS nominations. As part of THAAP team, she has worked extensively in projects awarded by UNESCO, UKAID, MEDA-USAID, Norway and Dutch funding agencies, gaining experience in conservation and mapping built heritage. She is experienced in working on conserving the WHS sites of Lahore Fort and Makli, as part of the Heritage Foundation of Pakistan team. Internationally, she has acquired conservation experience in Spain as part of the DIADRASIS team. As part of the IAC Research team, she has conducted diverse research initiatives, such as projects regarding development through culture, poverty alleviation and community empowerment through cultural and creative industries, and plans regarding integrated heritage site management. \n\nMs. Samee has presented research papers in diverse national and international conferences and is a published author of a number of research papers, book chapters, and articles. Her research interest focuses on the relationship and values of People associated with their Places.
Pakistan -
Urtnasan Norov
Dr. Urtnasa Norov received his tertiary education at the State Pedagogical University in Moscow (1972-1977) and later graduated with a doctoral degree from the Academy of Social Science in Moscow (1984-1987). He served as Director General of the Culture and Art Department in the Ministry of Culture of Mongolia (1993-1997), served in the Department of External Cooperation (1997-2001), and held the title of Secretary General of the National Commission for UNESCO (2001-2011). His research fields include culture, cultural heritage, civilization, and so on. He is currently serving as President of the Mongolian National Committee for the International Council on Monuments and Sites (ICOMOS).
Mongolia
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APSARA AUTHORITY
After the Angkor was inscribed on the World Cultural Heritage List, it was necessary to establish working mechanisms to promote national and international collaboration. The creation of Authority for the Protection and Management of Angkor and the Region of Siem Reap called APSARA or APSARA authority in 1995 also corresponds to the request of the World Heritage Committee, which temporarily inscribed Angkor on the List of World Heritage Sites in Danger in December 1992. Permanent inscription was at that point depended upon the Cambodian government taking concrete action in the field.\nSince 2008, according to the new structure of APSARA authority, a committee for Safeguarding Intangible Cultural Heritage will form with representatives from departments of APSARA—Department of Cultural Development Museums and Heritage Standards, Department of Land and Habitats Management, Department of Agricultural Extension and Community Development, Department of Angkor Tourism Development, and Department of Communication—for conducting APSARA projects or collaborative projects with national and international organizations. An ongoing APSARA project is to develop a policy for sustainable safeguarding intangible cultural heritage in the Angkor region and other regions under its jurisdiction.
Cambodia -
AIGINE CULTURAL RESEARCH CENTER, KYRGYZSTAN
Aigine1 CRC is a non-profit NGO established in May 2004 with the mission of expanding research and education into lesser-known aspects of the cultural and natural heritage of Kyrgyzstan, integrating local and scholarly epistemologies relating to cultural, biological, and ethnic diversities.\nFor the last ten years, Aigine has been studying, documenting, safeguarding, and promoting the vibrant cultural heritage of the Kyrgyz people in the following domains—sacred sites, including their natural, spiritual, and social components; the Kyrgyz heroic epic trilogy (Manas, Semetey, and Seitek)and Kyrgyz folk music. These domains accumulate key ICH elements requiring safeguarding and promotion among younger generations in present-day Kyrgyzstan.\nOur center has been engaged in a profound and systematic study of sacred sites in Kyrgyzstan since 2005. Today, we have an inventory of 1,075 sacred sites with detailed locations, descriptions, and pictures. This cluster of sites enabled us to define and outline the Sacred Geography of Kyrgyzstan. The study also investigated and unveiled such ICH elements as historical and contemporary dimensions of sacred sites, as well as belief systems, rituals and pilgrimage practices. This data has been published in fourteen books available in English, Kyrgyz, and Russian.
Kyrgyzstan
ICH Materials 387
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Sumalak sayli (Sumalak festival)
Sumalak sayli is an essential part of Navruz festivity. It is an event, which embodies national as well as universal human values, a bright example of intangible cultural heritage. Sumalak, being the main food that is offered during Navruz festivity, is considered to be delicious and tasty. According to some sources, sumalak, which has always been prepared in spring (i.e. at the beginning of Navruz festivity), has more than 3000 years of history. Notably, in historical and literary sources of Amir Temur’s epoch,it was mentioned that the traditions associated with sumalak festival represented an integral part of Navruz. Sumalak festivals were organized in steppes, gardens,small towns squares, registans, markets, holy sites and mahallas, and lasted from one week to one month.
Uzbekistan -
Sumalak sayli (Sumalak festival)
Sumalak sayli is an essential part of Navruz festivity. It is an event, which embodies national as well as universal human values, a bright example of intangible cultural heritage. Sumalak, being the main food that is offered during Navruz festivity, is considered to be delicious and tasty. According to some sources, sumalak, which has always been prepared in spring (i.e. at the beginning of Navruz festivity), has more than 3000 years of history. Notably, in historical and literary sources of Amir Temur’s epoch,it was mentioned that the traditions associated with sumalak festival represented an integral part of Navruz. Sumalak festivals were organized in steppes, gardens,small towns squares, registans, markets, holy sites and mahallas, and lasted from one week to one month.
Uzbekistan
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Sacred Sites of Kyrgyzstan
Representative List of the Intangible Cultural Heritage of Humanity, 2009\nThis film is about sacred places of Kyrgyzstan. Mazars served as places of the worship for the nomads of Central Asia, places for praying to the gods. Ethnographers divide mazars into two types, man-made (these are often tombs of the saints) and natural (caves, springs, lakes, boulders).\n\nThe obo ceremony is for worshiping sacred places such as water wells and springs. Water has been an object of worship since ancient times. The sacred Kyrgyz sites connected to water are called bulak mazary.\n\nZikir chaluu represents an emotional prayer is recited with pragmatic purposes, such as asking for prosperity, recovery, peace, or fertility.\n\nThe film also includes Sulaiman-Too Sacred Mountain in Osh, which was the first Kyrgyz site inscribed on the World Heritage list, in 2009.
Kyrgyzstan 2017 -
Mongolian traditional practices of the worshipping of sacred sites
Mongolian worship ceremonies are performed at sacred sites to invoke assistance from nature deities: in the summer for timely rain and abundant pastures, and in the autumn for the protection of humans and livestock from a harsh winter. The tradition maintains a variety of forms of intangible cultural heritage, and builds a sense of community and solidarity among the people, while strengthening awareness of the importance of protecting the environment. On a set out day, all the participants gather early in the morning at the site of the worshipping. Everyone comes in their ceremonial clothes along with the offerings to the deities.
Mongolia
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2020 ICH NGO Conference : ICH and Resilience in Crisis
On 12 and 13 November 2020, ICHCAP and the ICH NGO Forum virtually held the 2020 ICH NGO Conference entitled “ICH and Resilience in Crisis.” The fifteen participants, including eleven selected presenters from ten countries around the world, discussed various cases and activities of each country applied under the Corona-era, and proposed solidarity for the resilience of ICH for a ‘New Normal.’\n\nSession 1: In the Vortex: COVID-19 Era, Roles of NGOs to Safeguard ICH\n\nSpecial Lecture 1: 'Resilience System Analysis' by Roberto Martinez Yllescas, Organization for Economic Co-operation and Development (OECD) in Mexico\n1. 'Uncovering the veil of immaterial cultural heritage towards and autonomous management of well-being as well as cultural and territorial preservation' by Carolina Bermúdez, Fundación Etnollano\n2. 'Holistic Development Model of Community-Based Intangible Cultural Heritage of Yuen Long District in Hong Kong of China' by Kai-kwong Choi, Life Encouraging Fund \n3. 'Indigenous Knowledge System as a vector in combating COVID-19' by Allington Ndlovu, Amagugu International Heritage Centre\n4. 'Enlivening Dyeing Tradition and ICH: The initiative of ARHI in North East of India' by Dibya Jyoti Borah, President, ARHI\n\nSession 2: Homo Ludens vs. Home Ludens: Changed Features COVID-19 Brought\n\n1. 'The Popular Reaction to COVID-19 from the Intangible Cultural Heritage among Member Cities of the ICCN' by Julio Nacher, ICCN Secretariat, Algemesi, Spain\n2. 'Innovation for Arts and Cultural Education Amid a Pandemic' by Jeff M. Poulin, Creative Generation\n3. 'Promoting Heritage Education through Intangible Cultural Heritage in the Kalasha Valleys of Pakistan' by Ghiasuddin Pir & Meeza Ubaid, THAAP\n4. 'Shifting to Online Activities: Digital Divide among the NGOs and ICH Communities in Korea' by Hanhee Hahm CICS\n\nSession 3: Consilience: Prototype vs. Archetype for Educational Source\n\nSpecial Lecture 2: 'Geographical imbalance: the challenge of getting a more balanced representation of accredited non-governmental organizations under the 2003 Convention' by Matti Hakamäki, Finnish Folk Music Institute\n1. 'Crafting a Post Covid-19 World: Building Greater Resilience in the Crafts Sector through Strengthening Ties with its Community’s Cultural System' by Joseph Lo, World Crafts Council International\n2. 'Arts and Influence: Untangling Corporate Engagement in the Cultural Sector' by Nicholas Pozek, Asian Legal Programs, Columbia University\n3. 'ICH in the South-Western Alps: Empowering Communities through Youth Education on Nature and Cultural Practices' by Alessio Re & Giulia Avanza, Santagata Foundation for the Economy of Culture\n\n
South Korea 2020 -
3rd APHEN-ICH International Seminar Diversity and Distinctiveness: Looking into Shared ICH in the Asia-Pacific
Intangible cultural heritage (ICH) is transnational in nature. It is necessary to spread the perception that ICH transcends geographical spaces and national borders, creating dynamic relations, connectedness, and continuity, which is why it is a timeless bearer of cultural diversity, the foundation of the heritage of humanity. However, as the modern structure of nation-state determines the boundaries of culture with national borders, forming the concept of “culture within the country”, subsequently led to the perception that the ownership of culture belongs to the state.\n\nThe concept of exclusive ownership of culture is often controversial in the UNESCO listing process, particularly in instances where cultural heritage and cultural domains have been shared for a long time by two or more nation-states. Such conflicts lead to excessive competition for nomination, overshadowing UNESCO’s fundamental purpose of contributing to peace and security in the world by promoting collaboration among nations, as well as the very spirit of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage that promotes international cooperation and assistance in the safeguarding of ICH as a matter of general interest to humanity.\n\nConsequently, UNESCO encourages multinational inscriptions of shared intangible cultural heritage to promote regional cooperation and international safeguarding activities, preventing conflicts among countries and coping with already existing ones. By emphasizing joint nominations of shared ICH, UNESCO revised its implementation guidelines three times to deal with conflicts between countries due to the cultural property rights. In addition, States Parties are encouraged to develop networks among relevant communities, experts, professional centres, and research institutes, particularly with regard to their ICH, to cooperate at the sub-regional and regional levels.\n\nAt the 13th Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage held in the Republic of Mauritius in November 2018, Traditional Korean Wrestling was inscribed on the Representative List of the Intangible Cultural Heritage of Humanity as the first joint designation by the Democratic People’s Republic of Korea and Republic of Korea. This milestone in the life of the Convention demonstrates that ICH contributes to the peace-building, reconciliation, mutual understanding, and solidarity among peoples. Indeed, only when acknowledging that shared cultural values are empowering characteristics of ICH, the true perspective of the unifying agent of the cultural diversity can be achieved, and that it is the cornerstone of reaching peace among nations.\n\nCountries in the Asia Pacific region are deeply connected by a long history of interactions, exchanges, flows of people, goods, and ideas that have shaped shared values, practices, and traditions. Having a balanced view, advocating for cultural diversity, and recognizing the commonalities among individuals, communities, and countries as a strength are virtuous tenets in the present time.\n\nIn this regard, APHEN-ICH Secretariat, ICHCAP, and UNESCO Bangkok Office are inviting the APHEN-ICH member institutes and public to this seminar under the theme of Diversity and Distinctiveness: Looking into the Shared ICH in the Asia-Pacific, to re-assess that while fragile, intangible cultural heritage is an important factor in maintaining cultural diversity, connecting bounds, and enhancing international dialogue and peace.
South Korea 2021
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Lialiaci Publication January – March 2022
Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs.\nLialiaci means to ponder or reflect upon deeply. That is the intent of these articles and perspectives on culture. \n\nThe Vanua Spirituality will attempt to explain the ancient spirituality of the indigenous people of Fiji. Indigenous spirituality is important because it describes in totality the significance of the Vanua, its worldview and vanua ethos. \n\nFijian Bread; The people of Qoma are fisherfolk, and part of their traditional role is the presentation of turtle accompanied with a basket of Fijian bread 'madrainiviti' to the chief of Verata and Dawasamu. Before the introduction of wheat bread in Fiji, their ancestors were enjoying traditional bread made out of fermented root crops.\n\nThe five Cultural Protected Water Body (CPWB) Types in Fiji; A total of five CPWB were found to be practiced in Fiji.\n
Fiji January – March 2022 -
ICH Courier Vol.42 ICH Festivals on the Silk Road
ICH Courier is the quarterly magazine on ICH in the Asia-Pacific region issued by ICHCAP since 2009. Every issue has its own theme under the title of the Windows to ICH, and the theme of the Vol 42 is 'ICH FESTIVALS ON THE SILK ROAD.'
South Korea 2020
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MOUNTAIN TERRACES OF THE IFUGAOThe mountain terraces in the cordilleras of northern Luzon, Philippines, were included in the UNESCO World Heritage Sites list in 1995. Propitiously, there was no mention of the word rice in the citation of the inclusion. It well may be because, when the Spanish explorers went up the cordilleras in the 16th-17th centuries, they made mention of the existence of terracing. However, no mention of rice was made.Year2011NationSouth Korea
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POTTERY ART: YESTERDAY AND TOMORROWKazakh ceramic art is as old as Kazakh history itself. Excavation sites of early and medieval nomadic cultures include many pottery traditions that mark historical milestones of the Great Steppe. The most ancient forms of ceramics found in the region correspond to similar pieces found all over the world. Researchers believe that the first pottery traditions were introduced during the Indo-Iranian (Aryan) era of nomadic cattlemen, which is associated with the Andronovo culture of the fifteenth to eighth centuries BCE. In medieval times, the increased demand for ceramics was linked to thriving medieval Silk Road townships. Though there are similarities with many other Eurasian schools of ceramic art, each area presents its own unique pieces that carry distinctive characteristics.Year2014NationSouth Korea