This article lists the practices listed in UNESCO intangible cultural heritage in North Macedonia.
Understand
The country has four practices listed on the "representative list of intangible cultural heritage "From UNESCO and a practice on"emergency backup list ».
No practice is included in the "register of best practices for safeguarding culture »
Lists
Representative list
| Convenient | Year | Domain | Description | Drawing |
|---|---|---|---|---|
| 1 The feast of the forty holy martyrs in Chtip | 2013 | social practices, rituals and festive events | The feast of the Forty Holy Martyrs takes place every year on March 22 and honors the martyrs of IVe century of the city of Sebaste, while marking the first day of spring. Participants gather in the streets and squares of Shtip, then ascend the hill of Isar, stopping en route at the church to pay homage to the Forty Holy Martyrs. According to tradition, during the ascent, participants must greet 40 people they know and pick up 40 pebbles as well as 40 almond flowers or small branches growing around. When they arrive at the top of the hill, participants make wishes and throw 39 pebbles into the Bregalnica River below. The remaining stone is placed under the pillow before sleeping. Orchestras play music on the hill throughout the day. The ritual of the holiday is passed on by parents who ascend with their children or by older family members and friends who pass it on to younger ones. This spring event requires cooperation devoid of any personal interest among many residents of all age groups, all walks of life and all walks of life; it encourages and promotes team spirit and solidarity. The holiday is also a way to bring together the various ethnic and religious groups that cohabit in Chtip, thus perpetuating a sense of belonging to the city and its traditions. |  |
| 2 The kopatchkata, community dance in the village of Dramtche, Pianets | 2014 | Performing Arts | The kopatchkata is a dynamic and energetic community dance performed by local residents of the village of Dramtche, in the Pianets region. It is performed at weddings, public gatherings and religious festivals by the best dancers in the village. It is danced in a semicircle, accompanied by drums, a violin, and sometimes a tambura or bagpipe. The most important roles are those of the leader of the dance, who starts it, of the last dancer and of the middle one, who serves as a pillar, holding the right and left of the semi-circle. During the dance, the dancers hold each other by the belt with their hands crossed, to ensure their stability when the movements accelerate. The dance begins with a slow walking movement before moving on to small, quick steps that accelerate, followed by a pounding of the ground. Young or new participants learn this dance by taking the last place in the semi-circle, and move closer to the front as they progress. For the local public, the kopatchkata dance represents a symbol of cultural identity, not only for the community of the village of Dramtche, but also for the whole region of Pianets. |  |
| Cultural practices associated with March 1st | 2017 | * social practices, rituals and festive events * knowledge and practices concerning nature and the universe * know-how related to traditional craftsmanship * oral traditions and expressions | Cultural practices associated with consist of traditions that are passed down from ancient times to celebrate the beginning of spring. The main practice is to make, offer and wear a red and white cord which is then untied when the first flowering tree, the first swallow or the first stork appears. Some other local practices, such as cleansing actions in the Republic of Moldova, are also part of the larger spring celebration framework. The cord is considered to offer symbolic protection against dangers such as changeable weather. This practice guarantees individuals, groups and communities a safe passage from winter to spring. All members of the communities concerned participate, regardless of their age, and the practice promotes social cohesion, intergenerational exchanges and interactions with nature, while encouraging diversity and creativity. Informal education is the most frequent mode of transmission: in rural areas, young girls learn to make cords from older women, while in urban areas, apprentices learn from teachers and artisans as well. than through informal education. The Martenitsa / Martinka / Mărţişor workshops organized by ethnographic museums offer another opportunity for transmission. The communities concerned actively participate in the activities of inventory, research, documentation and promotion of the element, and many cultural projects focused on its safeguard are underway. |  |
| L'Hıdrellez, spring festival Note North Macedonia shares this practice with the Turkey. | 2017 | * social practices, rituals and festive events * knowledge and practices concerning nature and the universe | Every year on May 6, the Hıdrellez, Spring Festival, is celebrated as Spring Day, or the renewal of nature. “Hıdrellez” is a name made up from “Hıdır” and “İlyas”, which are believed to mean the protectors of the land and water, who help individuals, families and communities in need of 'them. To celebrate this event, various nature-related rituals and ceremonies are performed that bring well-being, fertility and prosperity to the family as well as the community and protect the livestock and crops for the year to come. The element is practiced by all participants, namely families, children, youth, adults, dancers and singers. These rituals have cultural meanings that are deeply rooted and give the community a sense of belonging and cultural identity, giving them the opportunity to strengthen their relationships. The affected communities ensure the viability of the element by participating in the Spring Festival every year. Massive participation of individuals, groups and communities is ensured through the complex organization of events at local, regional and national levels. The element is seen as an essential component of the cultural identity of local communities and the associated knowledge and skills are transmitted within families and among community members through oral communication, observation, participation and feedback. representations. |  |
Register of Best Safeguarding Practices
Macedonia does not have a practice listed in the Register of Best Safeguarding Practices.
Emergency backup list
| Convenient | Year | Domain | Description | Drawing |
|---|---|---|---|---|
| 3 The glasoechko, men's song for two voices in the lower Polog | 2015 | Performing Arts | Two-part men's singing in Lower Polog is a traditional vocal musical form called "glasoechko" characteristic of the region. The songs are performed in polyphony, the drone evolving as a counterpoint to the dominant melodic voice. They are often accompanied by a shepherd's flute and a bagpipe. The glasoechko is performed spontaneously in small groups of two or three at parties, gatherings, weddings, festive meals and other forms of social gathering. The practice of this musical heritage represents a symbol of cultural identity for its bearers, integrated into a multi-ethnic society. The practitioners of this tradition are renowned and talented singers who acquired their knowledge by imitating the techniques and skills of their predecessors. The viability of two-part singing in lower Polog, however, is under serious threat. The number of individuals and groups who practice and transmit it is declining rapidly in part due to the continued emigration of its bearers following the civil war conflict in 2001. Younger generations have very little opportunity to attend performances of Glasoechko songs and the old ones consider that the interest is too low to guarantee their continued transmission. There are no recordings of glasoechko chants and at this point the tradition seems doomed to extinction. | |
