ichLinks

Cấp sắc Initiation Ritual of the Yao
The obligatory ritual for all men, marking adulthood, is usually held from the end of winter to the end of January of the following year. If the person dies before the ceremony, the family will do it before the funeral. Usually there are 3 levels: 3, 7 and 12 lights. The shaman presides over the ceremony with an interplay of musical instruments, costumes, and offerings. It includes a lot of rituals according to the process: Presenting ceremony of the person receiving the ceremony, Ceremony of giving and lowering of lamps, Ceremony of naming of Dharma names, Ceremony of delivering the sound of soldiers and rice to feed the army, Ceremony of crossing the bridge, Ceremony of granting worshiping tools, The ceremony of imparting the magic power, the ceremony of worshiping the sun god, the ceremony of red silk, also known as the second wedding ceremony, the ceremony of worshiping the rice souls, the ceremony of visiting heaven or the second birth ceremony, the Ascension Ceremony.

#ritual #obligation #men #shaman #rice

Viet Nam

Cấp sắc Initiation Ritual of the Yao
Ritual Dedicated to the Paradise the 12 Lamp Initiation Ritual in Phin Ho Village, Ban Khoang Commune, Sa Pa District, Lao Cai Province

#obligation #men #shaman #rice #wedding #ritual #passage #12 #lamp

Viet Nam

Cấp sắc Initiation Ritual of the Yao
Petition at the 12 Lamp Initiation Ritual in Phin Ho Village, Ban Khoang Commune, Sa Pa District, Lao Cai Province

#obligation #men #shaman #rice #wedding #ritual #passage #12 #lamp

Viet Nam

Vietnam The 12 Lamp Initiation Ritual of the Red Yao People (Highlight)
The Yao people are one of the 54 ethnic groups of Viet Nam, residing primarily in the northern provinces of the country. According to the tradition of the Red Yao people, when a man gets married, he must go through a 12-lamp initiation ritual with his new wife. This initiation is an important ritual in the life of the Red Yao man - their rite of passage from an ordinary person to a member of the community. The film covers the entire ritual process with the ritual acts that reflect the belief system and the world view of the Red Yao people.

#obligation #men #shaman #rice #wedding #ritual #passage #12 #lamp

Viet Nam 2019

The 12-Lamp Initiation Ritual of the Red Yao People
The Yao, one of Vietnam's fifty-four ethnic group, primarily reside in the north. According to Red Yao tradition, a prospective bridegroom is required to go through a twelve-lamp initiation ritual with his bride ahead of their wedding. Through this rite of passage, a man is recognized as a member of the community and granted a religious title and spiritual privileges. He is then allowed to participate as a ritual practitioner in religious events for his family and community. This video depicts a twelve-lamp ritual performed by the Red Yao people in Ban Khoang Commune, Sa Pa District, Lao Cai Province, near the border with China.

#obligation #men #shaman #rice #wedding #ritual #passage #12 #lamp

Viet Nam 2019

NEWS People on Vanuatu’s Malekula Island Speak More than 30 Indigenous Languages. Here’s Why We Must Record Them : Indigenous languages preserve ways in which people engage with their environment. CCBY Royce Dodd, Author provided Malekula, the second-largest island in the Vanuatu archipelago, has a linguistic connection to Aotearoa. All of its many languages are distantly related to te reo Māori, and the island is the site of a long-term project to document them. Vanuatu has been described as the world’s “densest linguistic landscape,” with as many as 145 languages spoken by a population of fewer than 300,000 people. Malekula itself is home to about 25,000 people, who among them speak more than thirty indigenous languages. Some are spoken by just a few hundred people. Indigenous languages around the world are declining at a rapid rate, dying out with the demise of their last speakers. The UN Permanent Forum on Indigenous Issues estimates one indigenous language dies every two weeks. As each language disappears, its unique cultural expression and world views are lost as well. Our project in Malekula hopes to counter this trend. Malekula Languages The work in Malekula began in the 1990s when the late Terry Crowley hosted a Neve’ei-speaking university student from a small village. The encounter inspired his interest in the island’s many Indigenous languages. The Malekula project works with communities to facilitate literacy initiatives, often in the form of unpublished children’s books and thematic dictionaries. The research highlights the value of Indigenous languages as an expression of local cultural identity. The Malekula project is a response to the urgent need to record the island’s indigenous languages in the face of significant changes to almost every aspect of traditional life. These changes have brought indigenous languages into contact and competition with colonial English and French and the home-grown Bislama, a dialect of Melanesian pidgin. From education to religion, administration, and domestic life, Bislama is now often the language of choice. Why is that a problem? The value of indigenous languages lies in the fact that they articulate the way in which people have engaged with and understood their natural environment. Malekula has a 3,000-year history of human settlement. Each language spoken on the island encodes unique ways in which its speakers have sustained life. Indigenous languages preserve ways in which people engage with their environment. Another fundamental aspect of indigenous languages is their direct link to cultural identity. In a place where distinctive local identities are the norm, the increasing use of Bislama reduces the linguistic diversity that has been sustained for millennia. In recent times, the way of life for the people of Malekula has shifted from intensely local communities to broader formal education. Imported religions have similarly influenced local belief systems. The same centralized governance that facilitates infrastructure development and access to medical care also affects the autonomy of small communities to govern their affairs, including the languages in which children are taught. Traditionally, linguistic field research has produced valuable research for a highly specialist linguistic audience. Most scholars had no expectation of returning their research to the community of speakers. We initially followed this tradition in writing about the Neverver language of Malekula but grew increasingly dissatisfied with the expectations of the discipline. Looking to modern decolonizing research methodologies and ethical guidelines in Aotearoa, we developed the “first audience principle.” This means indigenous language communities should be the first to hear about any field research findings. In 2020, the COVID-19 pandemic and travel bans brought linguistic fieldwork to an abrupt halt. During this unwelcome hiatus from fieldwork with Malekula communities, it has been tempting to focus on more technical analysis for our fellow academics. But our obligation to communities remains, and we are developing new ways of working with our archived field data in preparation for the time when we can return to Malekula. This article is based on the free flow of information, the creative commons from https://theconversation.com For the original source with additional links, please visit https://theconversation.com/people-on-vanuatus-malekula-island-speak-more-than-30-indigenous-languages-heres-why-we-must-record-them 03/12/2021