Ví and Giặm

Washi is a traditional craft of hand-making paper in Japan. In many traditional arts, washi is used to create Origami, Shodo, and Ukiyo-e. Washi is typically tougher than ordinary wood-pulp paper. It is made using the fibers of the paper mulberry plant, which are then soaked in river water, thickened, and then filtered through a bamboo screen.

It is practiced in three communities: Misumi-cho in Hamada City, Shimane Prefecture, Mino City in Gifu Prefecture, and Ogawa Town/Higashi-chichibu Village in Saitama Prefecture.

The spent lye is removed and then the fibers are bleached (usually by placing them in a protected area of a stream) and any remaining impurities are picked out by hand. The finished product is then laid out and beaten. As well as being used for letter writing and books, Washi paper is used for paper screens, room dividers, and sliding doors.

As a result of its thinness, pliability, durability lasting over 1000 years, and its ability to be removed cleanly with moisture, Washi is also used to repair historically valuable cultural properties, paintings, and books at museums and libraries around the world. These include the Louvre and the Vatican Museums.

Almost all of the residents of the three communities contribute to the preservation of this craft by cultivating mulberry trees, training in the techniques, as well as creating new products to promote Washi locally and abroad. In addition to clothing, household goods, and toys, vestments and ritual objects for Shinto priests and Buddha statues, washi has also been used to make wreaths that were given out to Winter Paralympic winners in 1998.

Washi paper making is transmitted in three ways: through families of artisans, through preservation associations, and by local municipalities. Many Washi masters inherit the techniques from their parents. Families and their employees have worked with the masters for generations.

Since the early 20th century, Japanese paper was the only type of paper available in Japan. It was used in applications where other papers were presently used, partly because washi was the only type of paper available in Japan at that time, but also because its unique characteristics allowed it to be a better material.

As of today, all of the people living in washi communities take pride in their tradition of washi-making and regard it as a symbol of their cultural identity. Washi also fosters social cohesion, since communities of people directly involved in or closely related to the practice share the same social values.

These songs are sung by a diverse range of communities in the north-central provinces of Nghe An and Hà Tinh.

These two types of folk songs were created by the communities of Nghe An and Ha Tinh provinces over the years, and are called Vi and Giam folk songs of Nghe Tinh.

This kind of performing art, known as "Vi, Giam", has become the unique identity of the people of Nghe. People in Nghe use this type of singing in daily life to help them sleep, when lull children, when farming, when rowing, when weaving, and when grinding rice.

Nghe An songs in Vi and Giam are succinct and concise, easy to memorize, easy to remember, and easy to sing, and depict various aspects of life. The songs are also deeply educational, showing respect to parents, loyalty, meaning love, and contributing to the preservation of good customs and traditions in social behavior in the village.

A source of inspiration and material for contemporary works of music, music, and the arts, Vi, Giam folk songs in Nghe An enrich the cultural and spiritual life of the community. They have also been performed on stage and through media movements, and social and cultural activities.

There are many songs that focus on values and virtues such as respecting parents, showing loyalty, caring and devotion, maintaining village customs and traditions, and having a good heart. Singing provides the opportunity for people to ease hardship while working, relieve sorrow in their lives, express sentiments between men and women, and exchange feelings between unmarried boys and girls.

Currently, Vi and Giam are commonly performed at community cultural events. They are also sung by artists in theatres. There are master practitioners who transmit, preserve, and promote these songs, as well as local performances and festivals where they can be performed by schools and villages.

Now, Vi and Giam songs have changed to adapt to the new socio-economic form. People who have taken up the practice of singing Vi and Giam folk songs are not only artisans, artisans' descendants, farmers in villages and hamlets, but they are also cadres, officials, military and police officers who are still working and retired. The singing can be found in clubs established at establishments, art teams, agencies, units, and schools. Many songs are sung along, with the aid of traditional and modern instruments. The transmission happens in a variety of ways: verbal transmission, video recording, and recording and singing along.

References

(https://ich.unesco.org/en/RL/v-and-gim-folk-songs-of-ngh-tnh-01008) (https://dsvh-gov-vn.translate.goog/dan-ca-vi-giam-xu-nghe-3160?_x_tr_sch=http&_x_tr_sl=vi&_x_tr_tl=en&_x_tr_hl=id&_x_tr_pto=sc) |Subject=Art, Music, Verbal Arts and Literature |Country=Vietnam |SDG=(11) Sustainable Cities and Communities }}