ALL
dairy
ICH Elements 20
-
Knowledge and skills related to cattle breeding
A cattle breeding is one of the ancient activities dealt by Uzbeks. It is the dominant animal husbandry industry specializing in breeding cattle for milk, beef, leather raw materials, as well as as a traction force. Even the holy book of Zoroastrianism, “Avesta”, calls upon careful attitude towards cattle, in particular, in relation to horses, bovine animals, sheep and goats. A cattle breeding was one of the main activities in mountainous, submontane and steppe areas of Uzbekistan. The essence of traditions, knowledge and skills related to cattle breeding and goals pursued by them, were always the same - they were aimed at breeding animals, protecting them from various diseases, predators and thieves, preventing their loss, etc.
Uzbekistan -
Rukubji Lochu: A Grand Festival of Rukubji COmmunity
Bhutan, embodied with rich and unique culture heritage has largely remained intact for centuries because of its unique way of preserving its culture and tradition over the generation and of course being isolated from the rest of the world. Rukubji, a geopolitically located snake head village under Sephu Gewog (block) in the premises of Wangduephodrang Dzongkhag (district) celebrates Lochu. Lochu is the native sacred festival were offering for the wellbeing of locality led by Phajo (local shaman) with 25 Pazab (soldiers or guard) particularly performed. Lochu is said to be sacred performance initiated in around mid of 10th and 11th century after Zhabdrung Tshenden Dhelwa subdued the demonic forces and made into local deity (Phola) of the place. The villagers do a grand offering to the local deity to bring peace and happiness. In the past a sheep is slaughtered and made offering to the local deity. In recent times, the bonisim culture was being stopped and alternative offerings like forelegs/hindleg and ……. of a cow are done to appease the protector. Zhabdrung Tsenden Dhelwa was born in Tibet. It was around in mid of 10th and 11th century where Zhabdrung Tsenden Dhelwa visited the place. The place was not blessed by any other Lamas and it is said that first lama to visit in the region was Zhabdrung Tsenden Dhelwa where he subdued many demons and sanctified the place. Lochu was conducted consecutively every 3 years. It is believed that, failing to perform the offerings would bring bad luck, natural calamities such as flood (happened some 7-8 years ago) and the harvest of any crop (potato being the main cash crop of the locality) would be befallen. It is also believed to be said that the local deity, in order to bless the community with peace and happiness, an old man is always assigned to offer prayers to local deity (Phola) to bring peace and prosperity in the community. It so happened that one day the old man knew that due to his old age, worried that he wouldn’t be able to render his service in offering to Phola thereafter. Legends are being past that the local deity appeared before him and enlightened him with wisdoms. The old man, upon this wisdom advised his communities to conduct the Lochu on 5th or 6th day of every twelfth lunar month of the third year. Thereon, the festival is being celebrated in winters of every third year. Far and near community witnesses this festival and the locality celebrates grandeur day with feast and ceremony. It is said that in the olden days lochu is annually conducted on the 5th or 6th day of the twelfth lunar month. However, as time passes the communities could not conducted annually and made to conduct in every 3 years. Alternatively, if the locality couldn’t celebrate this occasion, the community comes together annually and recites Kangyuar (translated words of buddha) to bring good luck in community. As the time passes by, the community face problems like, finding Phajo (Shaman) since it is said that the way of offering is different. A man from every household was mandatory in the past for Pazab. As the time passes, 25 Pazab are required for the day which are mostly performed voluntarily. The community fears that the next celebration wouldn’t happen as there is no Phajo for the day. The previous one is unable to perform due to his illness.
Bhutan -
Den-zha: Annual Offering to a Local Deity
The practice of Bon traditions was widespread in Bhutan long before the arrival of Buddhism, and it retains influence in Tshapey village. Previously people practiced animal sacrifice and had faith in nature. With the advent of Buddhism in the country, many elements of Bon dissipated even as Bon rituals continued. Taking on a fusion of Buddhism and aspects of Bon, this became known as Bo-kar, white Bon. This especially allowed Bon rituals to be performed without sacrificing human lives. Den-zha, a local festival in the village of Tshapey, is one of many such Bo-kar practices. This festival is about appeasing Ke-lha the deity of birth, or the local deity known as Nyep Dangnap, who is commonly worshipped as the protector of the Tshapey community. The deity's dark appearance is said to have given her the name Dang-nap, which is further exemplified by the deity's black mask that can be seen in the Lhakhang, temple, today. The Lhakhang, locally known as Haa Goenpa, or monastery. It is believed that the Goenpa was built on the spot where a dove miraculously landed. The dove is considered to be the Nob Denshap, heart emanation, of the Jowo image of Buddha Shakyamuni of Lhasa, Tibet. It is located about seven kilometers from the road. The most important Nangten, or relic, at the Lhakhang is a large statue of the Jowo Shakyamuni. It is said that any wishes or prayers made before the Jowo will come true. In earlier times, the Tshapey community took care of the Lhakhang, but in 1998 it was given to the Zhung Dratshang Central Monastic Body. It was severely damaged by an earthquake and renovated in 1992. Currently, eight people live in and around the Lhakhang - five Tshampa meditators, one Kunyer caretaker, and one Lopen or Lam the spiritual master. On this occasion, the members of the Tshapey community, including those who have moved away to other places, gather at the village Lhakhang to make Nyen-dhar monetary offerings. If they cannot come, they must come and make Shag-pa confession immediately after the festival period.
Bhutan -
Jela Choedpa: Jela Offering
The practice of propitiation and timely offering (Choed-pa means "offering") of food and drink to the deities has long been found in the history of the people of Bhutan. Although most of these ancient practices have not been put into words, many of these sacrificial rituals to nature gods and deities are still practiced in most parts of Bhutan. These beliefs remain strong as people seek protection from evil spirits, sickness, during disease and famine, and wish for blessings and prosperity. The sacrificial ceremony is held annually on the 15th day of the first month of the Bhutanese lunar calendar. The 15th day is considered the most auspicious day of the month. Depending on time availability, the ceremony can also be held on the 10th day of the first month, but the 15th is the preferred day. The Choedpa ceremony takes place on the mountain top where Jela Dzong stands at an altitude of about 3000 meters above sea level. Jela Dzong (fortress) was built in ancient times to defend enemies. Therefore, the whole area is called Jela Dzong. The fortress is under the care of the government and has been converted into a Lhakhang (temple) where a Lam (teacher) has been appointed and some monks study and live under him. There are no human settlements except for the nomads and yak herders who camp nearby and graze their yaks in the meadow. It takes about 5 hours on foot to reach Jela Dzong from the nearest village downhill. In earlier times, this sacrificial ceremony was important for the well-being of the family and the entire household. With the passage of time, this custom has lost its significance. Nowadays, only a handful of people make the effort to pack their belongings and head up the mountain. Changing times have meant that the 5-hour journey to Jela Dzong is considered too arduous and time-consuming. Instead, some people have considered simplifying the ceremony and going to a nearby mountain peak, only an hour and a half away, to perform the ceremony. It is debatable whether this will work, but according to Ap Dorji, villagers seem to admit that it has worked so far. Still, it is obvious that many things have changed and the custom is losing its meaning.
Bhutan
ICH Materials 29
-
Mare milking ceremony
This is the ceremony of labor, which happened when the baby foal grown well and enough milk comes as a result of the good weather. In other words, this is the ceremony that symbolize the growing of horse and animals and having much more airag (fermented mare’s milk). There is a custom to celebrate the occasion of fermenting mare’s milk with a feast, which is held within three days of the tethering. The ceremony is celebrated for the means of summoning prosperity to receive plenty of growth of horse herd, the abundance of airag (fermented mare’s milk) and other dairy products and blessing the newborn animals. During the ceremony the proceedings of tethering the foals, milking the mares, ritual of milk libation, recitation of milk libation and anointment, and sharing the ceremonial mutton and mare milking feast are carried out alternately.
Mongolia -
Traditional Tsagaan Sar Festival
Mongolians celebrate the traditional Tsagaan Sar Festival as a passing of one year and a welcoming of a new one. This is the triple celebration for passing of the severe winter safe-and-sound, welcoming a new year, and a celebration of getting wiser. Before the end of the old year, Mongolians endeavor to repay debts and resolve disagreements so as to enter the forthcoming year without lingering resentment or misfortune. The tradition of Tsagaan Sar Festival comprises of complex proceedings as bituulekh (to celebrate the day before Tsagaan sar), preparing the banquet, dairy products and mutton for the feast, zolgokh (greet each other), honoring the elders and telling well-wishing, propitious words to each other. The celebration of Tsagaan Sar is a fifteen-day period of ‘whitening’, when family and kin gather in a respectful atmosphere to renew and solidify ties, particularly between young and old.
Mongolia
-
METHODS FOR MAKING DIARY PRODUCTS AS A LIVING HERITAGESince ancient times, Mongolians have been producing and consuming more than 3,000 types of foods and beverages. Mongolian culinary tradition can be classified into the following three categories:\n\nTsagaan idee ‘White food’ or Dairy products\nUlaan idee ‘Red food’ or Meat products\nNogoon idee ‘Green food’ or Vegetable products\n\nAmong these three, Mongols primarily consumed diverse forms of dairy and meat products more than the vegetable foods. This is relative to the living condition and ancient transhumant lifestyle of the Mongols.Year2011NationSouth Korea
-
Traditional Dairy Products: KurutIn the traditional food system of the Kyrgyz, among the products available to the general population were milk and dairy products. Dairy food among the Kyrgyz was very diverse, similar to that of the peoples of wider Central Asia, Altai, and South Siberia. The Kyrgyz used sheep, cow, and mare’s milk, and to a lesser extent that of goats and camels. The people of the inner Tien Shan, Alai, and Pamir mountainous areas also used yak milk, notable for its high fat content. The Kyrgyz made limited use of whole milk—it was given to children, and indeed is still given to children, mixed with various types of cottage cheese, sometimes for medicinal and nutritional purposes.Year2022NationKyrgyzstan