This article lists the practices listed in UNESCO intangible cultural heritage to United Arab Emirates.
Understand
The country has nine practices listed on the "representative list of intangible cultural heritage "From UNESCO and two practices on"emergency backup list ».
No additional practice is included in the "register of best practices for safeguarding culture ».
Lists
Representative list
| Convenient | Year | Domain | Description | Drawing |
|---|---|---|---|---|
| Al-Taghrooda, traditional sung poetry of the Bedouin in the United Arab Emirates and the Sultanate of Oman Note The United Arab Emirates shares this practice with Oman. | 2012 | oral traditions and expressions, including language as a vector of intangible cultural heritage performing arts social practices, rituals and festive events | Al-Taghrooda, a traditional Bedouin sung poetry, is composed and recited by men who ride camels through the desert areas of the United Arab Emirates and the Sultanate of Oman. The Bedouin believe that their song provides a distraction for the riders and stimulates the beasts to move forward at the same pace. Short poems of seven lines or less are improvised and repeated by two groups of horsemen, often in the style of an antiphonal song. Usually the lead singer recites the first line and the second group responds. These poems are also performed around a campfire, at weddings and at tribal and national festivals, especially camel races; some Bedouin women compose and recite when engaged in collective work. The most important aspect is the social bond forged during the oral exchange of stanzas. These words are all messages sent to loved ones, relatives, friends or tribal leaders. It is also a way for the poet to comment on social issues. Its other functions are to settle conflicts between individuals or tribes, to bring the public's attention to historical achievements and topical issues such as good conduct and health issues. These shows also offer the public a way to learn about its history and get a picture of its traditional way of life. The art of composing and reciting poems is passed down through family and community elders. |  |
| Al-Ayyala, a traditional performing art in the Sultanate of Oman and the United Arab Emirates Note The United Arab Emirates shares this practice with Oman. | 2014 | oral traditions and expressions, including language as a vector of intangible cultural heritage performing arts social practices, rituals and festive events know-how related to traditional craftsmanship | Al-Ayyala is an expressive and popular cultural practice that takes place in northwest Oman and throughout the United Arab Emirates. Al-Ayyala mixes sung poetry, drum music and dance, and simulates a battle. Two rows of about twenty men face each other, holding thin bamboo canes that symbolize spears or swords. Between the rows take place the musicians, who play on drums, large and small, tambourines and brass cymbals. Rows of men shake their heads and sticks to the beat of the drum and sing poetic songs, while others move around the rows holding swords or guns, which they throw from time to time in the air before catching them. In the United Arab Emirates, young girls in traditional dresses stand in front, shaking their hair back and forth. The melody consists of seven irregularly repeated tones, and the poetry sung varies according to the circumstances. Al-Ayyala is practiced during weddings and other festivities in the Sultanate of Oman and the United Arab Emirates. Its practitioners are of various origins and ages. The leader has generally inherited his role and is responsible for training the other practitioners. Al-Ayyala brings together all ages, genders and social classes. |  |
| Al-Razfa, a traditional performing art Note The United Arab Emirates shares this practice with Oman. | 2015 | oral traditions and expressions, including language as a vector of intangible cultural heritage performing arts social practices, rituals and festive events | Al-Razfa is a popular performing art in the United Arab Emirates and the Sultanate of Oman. It is practiced by men of all ages and social classes during social events, such as weddings and national holidays. The performers form two rows facing each other, with dancers filling the space in between. Led by the lead singer, the two rows form two choirs that respond to the sound of drums and other instruments. Many of the songs use verses from traditional Nabati poetry, carefully chosen for the occasion. The dancers perform choreography in rhythm with the music while holding wooden replicas of guns. In some performances, young girls join in the dance, waving their hair to the sound of the instruments. Originally practiced as a community celebration of victory, Al-Razfa has since grown into a very popular form of entertainment. Its practitioners have adapted musical instruments and composed melodies that appeal to young people while preserving the ancient expressions and oral traditions of this art. Anyone can participate in this performing art, from heads of state and elders to young children. Today, Al-Razfa is passed down directly to the family through participation and observation at social events. Individual performers learn their roles through practice while girls are trained by their mothers and older sisters. | |
| 2015 | oral traditions and expressions, including language as a vector of intangible cultural heritage social practices, rituals and festive events knowledge and practices concerning nature and the universe | Majlis, literally "places to sit", are places where community members come together to discuss local events and issues, exchange news, receive guests, meet people and have fun. The Majlis is the place where the community comes together to solve problems, offer condolences and organize wedding receptions. It usually corresponds to a large space covered with carpets on the floor and cushions placed against the wall. It usually has a stove or fire to make coffee and other hot drinks. The Majlis space is open to everyone and can be frequented by family members, tribes, and residents of the same neighborhood and other remote neighborhoods. The elders of the community are considered to be its true bearers, especially those with extensive knowledge about nature, genealogy and tribal history. Judges and religious sheikhs are of particular importance in the Majlis, as they mediate conflicts and clarify political, social and religious rights and responsibilities. Women have their own Majlis, although some prominent women frequent other Majlis, especially those of an intellectual and literary nature. These spaces also play a major role in the transfer of oral heritage, such as tales, popular songs and “nabati” poetry. Because the Majlis spaces are open to all age groups, knowledge is mostly imparted informally when children accompany community members on their visits. By observing the elders in the Majlis, young people learn the mores and ethics of their community as well as how to dialogue, listen to and respect the opinions of others. | | |
| Arabic coffee, a symbol of generosity Note The United Arab Emirates shares this practice with theSaudi Arabia, Oman and the Qatar. | 2015 | oral traditions and expressions, including language as a vector of intangible cultural heritage performing arts social practices, rituals and festive events knowledge and practices concerning nature and the universe know-how related to traditional craftsmanship | Serving Arab coffee is an important aspect of hospitality in Arab societies which is seen as a symbol of generosity. Traditionally, coffee is brewed in front of the guests. The preparation ritual begins with the selection of the beans, which are placed in a flat iron pan and lightly roasted over a wood fire. The roasted beans are then placed in a copper mortar and crushed with a copper pestle. The ground coffee is placed in a large copper coffee pot, into which water is poured and put on the fire. Once the coffee is ready, it is poured into a smaller coffeemaker and then served to guests in small cups. The most important or oldest guest is served first. The guest's cup is only a quarter full, so it can be refilled multiple times. It is customary for each guest to drink at least one cup, but never more than three. It is prepared and enjoyed by men and women from all walks of life, especially in the household. Sheikhs and tribal chiefs who serve Arab coffee in their hangouts, as well as elders from the Bedouin community, and owners of coffee shops, are considered the primary holders. The transmission of knowledge and traditions related to Arab coffee takes place in the family through observation and practice. Young people also accompany elders to the market to learn how to select the best grains. |  |
| Falconry, a living human heritage | 2016 | social practices, rituals and festive events | Falconry is the traditional activity of conserving and training falcons and other raptors to catch game in their natural environment. Originally used as a means of obtaining food, falconry is identified today with the spirit of camaraderie and sharing more than with subsistence. It is mainly found along migration routes and corridors and is practiced by amateurs and professionals of all ages, men and women. Falconers develop a strong relationship and spiritual bond with their birds; strong involvement is needed to breed, train, train and fly falcons. Falconry is passed down as a cultural tradition through means as varied as mentoring, learning within the family, or more formal training in clubs. In hot countries, falconers take their children to the desert and teach them how to control the bird and build a trusting relationship with it. While falconers come from very diverse origins, they share common values, traditions and practices, including bird training methods and how to care for them, the equipment used and the emotional bond between the falconer and the bird. Falconry is the bedrock of a wider cultural heritage, which includes traditional costumes, food, songs, music, poetry and dances, all customs nurtured by the communities and clubs that practice it. |  |
| Knowledge, know-how, traditions and practices associated with the date palm | 2019 | * Performing Arts * knowledge and practices concerning nature and the universe * social practices, rituals and festive events * know-how related to traditional craftsmanship * oral traditions and expressions | The date palm has been associated with the population of the submitting States for centuries, as an essential material for several forms of craftsmanship, several trades and several traditions, customs and socio-cultural practices, but also as an important source of food. The date palm is an evergreen plant typical of dry regions because its roots can penetrate deeply into the soil to absorb moisture. Element bearers and practitioners include owners of date palm plantations; farmers who plant, maintain and irrigate trees; artisans who make traditional products using the different parts of the palm tree; date vendors; and creators and artists who recite folk tales and poems. The knowledge, skills, traditions and practices associated with the date palm have played an essential role in strengthening the links between the inhabitants of the Arab countries concerned and their lands, as this tree has helped them to overcome the difficulties specific to a desert environment. . The region's historical relationship with the element has given rise to a rich cultural heritage bringing together the practices, knowledge and skills still employed today. The development of the element over the centuries and its cultural relevance explain the extent to which local communities are committed to its preservation. To do this, they participate in multiple actions involving the date palm, organize many festive rituals and perpetuate the traditions and customs linked to the element. |  |
| Note The United Arab Emirates shares this practice with Oman. | 2020 | * Performing Arts * Knowledge and practices concerning nature and the universe * Social practices, rituals and festive events * Know-how related to traditional craftsmanship * Oral traditions and expressions | Camel racing, a social practice and festive heritage associated with camels, is a popular social practice in the communities concerned. The preparation of a racing camel involves several stages. The dromedaries, selected according to their type, origin and age, receive a special diet. They train on the racetrack in groups and are trained to compete in races. The camel races take place on land provided for this purpose, under the supervision of specialized committees in the communities. For each race there are usually between fifteen and twenty camels competing, and the distance to be covered is determined according to the age of the animals. Traditions, customs and principles recognized by the communities govern the races and practices of the associated communities. In addition, a preparation committee is responsible for verifying the origin of each camel. The transmission of knowledge and know-how is done through the joint efforts of representatives of communities, government agencies, specialized centers, the racing federation and clubs. Children and young people gradually acquire the knowledge and skills associated with practice through observation, simulation and oral expressions. Camel racing is a fundamental aspect of their nomadic way of life as well as a source of inspiration and creativity in poetry and song. Its importance and continuity in Bedouin society are linked to the preponderant role of camels in desert areas. |  |
| Al aflaj, traditional irrigation system in UAE, oral traditions, knowledge and skills related to its construction, maintenance and equitable distribution of water | 2020 | * Knowledge and practices concerning nature and the universe * Social practices, rituals and festive events * Know-how related to traditional craftsmanship * Oral traditions and expressions | The al aflaj and the oral traditions, knowledge and skills related to their construction, maintenance and equitable distribution of water are a source of pride for the communities concerned. This traditional irrigation system is based on an underground tunnel leading water over long distances from an underground source to a basin accessible to communities. The water follows a gradual slope from the highlands to the plains, with underground tunnels limiting evaporation. The al aflaj also consist of a network of shallow canals that serve to distribute water to local farms. The system of al aflaj is based on ancestral knowledge and practices related to nature and the universe. It is also based on ancient expertise making it possible to find water sources by studying the type of vegetation and other indications, on traditional know-how in terms of drilling and maintenance of the irrigation system and on equitable distribution of water. Community members contribute to the maintenance of al aflaj and help remove mud from tunnels. This knowledge and experience has been passed down from generation to generation since 3000 years. Knowledge of the element is imparted through instruction and experience sharing, but also through other means such as excursions offered to schoolchildren. For centuries, al aflaj provide drinking water to people and animals and serve to irrigate the agricultural lands of this arid region. They reflect the creative spirit of the community in coping with the lack of water and the desert environment. |  |
Register of Best Safeguarding Practices
The United Arab Emirates does not have a practice listed in the Best Safeguarding Practices Register.
Emergency backup list
| Convenient | Year | Domain | Description | Drawing |
|---|---|---|---|---|
| Al Sadu, traditional weaving in the United Arab Emirates | 2011 | * Know-how related to traditional craftsmanship * Knowledge and practices concerning nature and the universe * Oral traditions and expressions | Al Sadu refers to a traditional form of weaving used in the United Arab Emirates by Bedouin women from rural communities to produce silky clothing and decorative accessories for camels and horses. After the men shear the sheep, camels and goats, the wool is cleaned and prepared by the women. The thread is wound around a spindle, then dyed and finally woven on a loom placed on the ground to form an invisible weft plain weave. The traditional colors are black, white, brown, beige and red, and the fabric features distinctive patterns in the form of narrow bands of geometric figures. Weavers often gather in small groups to spin and weave while exchanging family news and singing or reciting poems on occasion. It is at such meetings that transmission traditionally takes place: girls learn by observing and gradually participating in tasks such as sorting wool, before trying out the more complex techniques required for weaving. However, the rapid economic development and social transformations brought about by oil exploitation in the Emirates have caused a sharp decline in the practice of Al Sadu. Pastoral Bedouin communities have dispersed into towns and young women are increasingly working outside their homes. Now the bearers of Al Sadu are mostly elderly women whose numbers are declining. | |
| Al ‘azi, art of poetry, symbol of praise, pride and fortitude | 2017 | * Performing Arts * Knowledge and practices concerning nature and the universe * Social practices, rituals and festive events * Oral traditions and expressions | Al ‘azi refers to the art of reciting poems, in a group, without musical instruments or percussion instruments. It is a rhyming poem inspired by traditional poetry. The lines of the poem are sometimes embellished with sayings and proverbs. Bearers and practitioners include the poet, performer, choir and audience. The practice consolidates links and is associated with knowledge and practices relating to nature. Al ‘azi was regularly practiced by communities until the middle of the XXe century, when the frequency of its performances began to gradually decrease. The development of the country has prompted thousands of residents to leave the desert areas for the city. With the economic development of the years 1970 to 1990, citizens began to abandon jobs in traditional sectors, gradually abandoning the culture and arts associated with these activities. Another factor to be highlighted is the enactment of national laws in lieu of traditional tribal customs. Over the past twenty years, the number of poets has decreased considerably. Despite these difficulties, the art of Al ‘azi has been able to continue, thanks to the efforts of many creative people and some traditional arts troupes. A few years ago, the practice also experienced a revival. Integrated into national events, it benefited from a staging that attracted a large audience, as well as extensive media coverage, which encouraged several poets to compose Al ‘azi poems. | |
