REPORT ON THE STATUS OF AN ELEMENT ... - Culture Sector
CONVENTION FOR THE SAFEGUARDING
OF THE INTANGIBLE CULTURAL HERITAGE
INTERGOVERNMENTAL COMMITTEE FOR THE
SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE
Ninth session
Paris, France
November 2014
Nomination file no. 00993
for Inscription on the Representative List
of the Intangible Cultural Heritage of Humanity in 2014
|A. STATE(S) PARTY(IES) |
|FOR MULTI-NATIONAL NOMINATIONS, STATES PARTIES SHOULD BE LISTED IN THE ORDER ON WHICH THEY HAVE MUTUALLY AGREED. |
|GREECE |
|B. NAME OF THE ELEMENT |
|B.1. NAME OF THE ELEMENT IN ENGLISH OR FRENCH |
|This is the official name of the element that will appear in published material. |
|Not to exceed 200 characters |
|Know-how of cultivating mastic on the island of Chios |
|B.2. Name of the element in the language and script of the community concerned, |
|if applicable |
|This is the official name of the element in the vernacular language corresponding to the official name in English or French (point B.1). |
|Not to exceed 200 characters |
|Η τεχνογνωσία της παραδοσιακής μαστιχοκαλλιέργειας στη Χίο. |
|B.3. Other name(s) of the element, if any |
|In addition to the official name(s) of the element (point B.1) mention alternate name(s), if any, by which the element is known. |
|Mastiha is also designated by the term "mastic" (η μαστίχα = το μαστίχι) |
|C. Name of the communities, groups or, if applicable, individuals concerned |
|Identify clearly one or several communities, groups or, if applicable, individuals concerned with the nominated element. |
|Not to exceed 150 words |
|Chios has nearly 2,000 growers of mastiha, who live in the 24 Mastihohoria (mastic-growing villages): Aghios Gheorghios, Armolia, Vavyloi, |
|Vessa, Vouno, Elata, Exo Didyma, Tholopotami, Thymiana, Kalamoti, Kallimasia, Katarrakti, Koini, Lithi, Mesa Didyma, Mesta, Mirmingi, Nenita, |
|Neohori, Olympoi, Pagida, Patrika, Pyrgi and Flatsia. |
|Traditional cultivation of mastiha is a family occupation, in which men and women of all ages participate on equal terms, transmitting their |
|know-how down the ages. |
|The growers are organised in 20 Primary Co-operatives (per village), whose elected representatives from the Chios Mastic Growers' Association, |
|founded in 1938 and having its main objective as "the protection of Chios mastiha through its systematic organisation, processing and |
|collective supply". It organises the agricultural life of its members, handles legal questions on the protection of mastiha, supports research |
|on the shrub, promotes new products and thus encourages young growers, the number of whom has considerably increased since 2000. |
|D. Geographical location and range of the element |
|Provide information on the distribution of the element within the territory(ies) of the submitting State(s), indicating if possible the |
|location(s) in which it is centred. |
|Not to exceed 150 words |
|The island of Chios is situated in the NE of the Aegean Sea, at 3.5 km from the coast of Asia Minor. Its history is intimately related to that |
|of mastiha, the product of the shrub pistacia lentiscus (6.a., 1.1). Although shrubs of the same genus grow throughout the island and |
|everywhere in the Mediterranean, mastiha is extracted only in the 24 Mastihohoria in the south of Chios, with a mild and dry climate (see |
|appendix 2, map of Chios), (6.a., 1.2). All efforts to produce mastiha in the north of Chios, as well as elsewhere – in Greece or abroad –, |
|have failed, due to the geological, soil and micro-climatic conditions there, as well as due to the know-how of the community of the producers |
|in question. |
|E. Contact person for correspondence |
|Provide the name, address and other contact information of the person responsible for correspondence concerning the nomination. If an e-mail |
|address cannot be provided, indicate a fax number. |
|For multi-national nominations provide complete contact information for one person designated by the States Parties as the main contact person |
|for all correspondence relating to the nomination, and for one person in each State Party involved. |
|Title (Ms/Mr, etc.): |
|Ms |
| |
|Family name: |
|ANDREADAKI - VLAZAKI |
| |
|Given name: |
|Maria |
| |
|Institution/position: |
|Archaeologist, general manager of antiquities and cultural heritage, Greek ministry of education and religious affairs, culture and sport |
| |
|Address: |
|20-22, rue Bouboulinas, Athens, 10682 |
| |
|Telephone number: |
|+30-2131322666 |
| |
|Fax number: |
|+30-2108201420 |
| |
|E-mail address |
|: |
|gda@culture.gr |
| |
|1. Identification and definition of the element |
|For Criterion R.1, the States shall demonstrate that ‘the element constitutes intangible cultural heritage as defined in Article 2 of the |
|Convention'. |
|Tick one or more boxes to identify the domain(s) of intangible cultural heritage manifested by the element, which might include one or more of |
|the domains identified in Article 2.2 of the Convention. If you tick ‘others', specify the domain(s) in brackets. |
|oral traditions and expressions, including language as a vehicle of the intangible cultural heritage |
|performing arts |
|social practices, rituals and festive events |
|knowledge and practices concerning nature and the universe |
|traditional craftsmanship |
|other(s) ( ) |
|This section should address all the significant features of the element as it exists at present. |
|The Committee should receive sufficient information to determine: |
|that the element is among the ‘practices, representations, expressions, knowledge, skills — as well as the instruments, objects, artefacts and |
|cultural spaces associated therewith —'; |
|‘that communities, groups and, in some cases, individuals recognize [it] as part of their cultural heritage'; |
|that it is being ‘transmitted from generation to generation, [and] is constantly recreated by communities and groups in response to their |
|environment, their interaction with nature and their history'; |
|that it provides communities and groups involved with ‘a sense of identity and continuity'; and |
|that it is not incompatible with ‘existing international human rights instruments as well as with the requirements of mutual respect among |
|communities, groups and individuals, and of sustainable development'. |
|Overly technical descriptions should be avoided and submitting States should keep in mind that this section must explain the element to readers|
|who have no prior knowledge or direct experience of it. Nomination files need not address in detail the history of the element, or its origin |
|or antiquity. |
|Provide a brief summary description of the element that can introduce it to readers who have never seen or experienced it. |
|Not fewer than 150 or more than250 words |
|In the south of Chios, the shrub pistacia lentiscus grows, from which an aromatic resin called mastiha is extracted, which has been renowned |
|since the middle ages for its numerous properties and uses. The production of mastiha, an ancestral practice unaltered over time, influences |
|the daily life of the 24 Mastihohoria where the product is exclusively extracted. |
|The culture of mastiha is a family occupation that requires laborious care throughout the year. The agricultural work begins in |
|December-January, with the natural fertilisation of the lentiscus and pruning the branches. From mid-June, the ground around the trunk is |
|swept, levelled and cleaned, so that the mastiha can easily be recovered (6.a. 1.3). Between July and September, "kentos" ("embroidery" using a|
|"kentitiri", a pointed iron tool) is performed. An incision is made in the skin of the bark and main branches (6.a. 1.4 - 6.a. 1.5). |
|Once the mastiha has solidified, the first harvest takes place after 15 August (6.a.1.7), starting with the largest pieces (6.a. 1.6). The |
|mastiha is washed, often with seawater (6.a.1.8), placed in wooden boxes and kept in a cool place (6.a. 1.9). It is carefully cleaned by women,|
|often elderly, working in small groups (6.a. 1.10). Then it is delivered to the Chios Mastic Growers' Association, which gathers the entire |
|production, processes it and promotes mastiha and its numerous derivatives internationally. |
|The culture of mastiha, which is much more than traditional know-how, represents a comprehensive social event, around which networks of |
|alliances and mutual help have been established. Traditions and legends survive in the vernacular language, such as the one about the tree that|
|shed tears when seeing the martyr Saint Isidore. Those from this culture see it as part of their identity, which drives their feeling of |
|belonging to the community (6.a. 1.10). (284 m.) |
|Who are the bearers and practitioners of the element? Are there any specific roles or categories of persons with special responsibilities for |
|the practice and transmission of the element? If yes, who are they and what are their responsibilities? |
|Not fewer than 150 or more than250 words |
|Men and women of all ages participate on equal terms in the various stages of the culture of mastiha. The tasks are divided for practical |
|reasons: men take care of the natural fertilisation and pruning of the shrubs and prepare the ground around the lentiscus, before the incision.|
|In the past, small women and children extracted the white earth, which they spread around the lentiscus. |
|The women are active mainly during the harvest, working on cleaning and selecting the "tears" (pieces of mastiha). They preserve mutual help |
|practices, such as the "daneikes" (those who take turns to provide mutual help). These activities are an occasion for perpetuating the |
|collective memory (through the narration of old tales and stories) and social renewal (through the establishment of matrimonial networks). |
|Incision and the harvesting of mastiha is taught by the elderly, who have the experience and the patience. |
|The role of the chairmen of the Primary Co-operatives in each village is important, because they represent the village community as the |
|intermediary between the growers and the Association, which is of crucial importance as the institution that preserves production, and they are|
|a factor in social cohesion. |
|How are the knowledge and skills related to the element transmitted today? |
|Not fewer than 150 or more than250 words |
|The culture of mastiha is still alive thanks to the persistence of the oldest producers in using the traditional methods and involving young |
|people, who occupy themselves intensively with it. |
|The young growers either come from families who have a long tradition of producing mastiha or they have no family precedents (recently arrived |
|on Chios). In both cases they receive their know-how by word of mouth from experienced producers, because the relationship with the shrub is |
|experienced and cannot be replaced by agronomic manuals. |
|The oldest growers (men and women) make incisions in the shrub so that they find the veins without irreversibly damaging it. The youngest start|
|by observing the process and then they do it themselves, supervised by an expert from the community who corrects them. At the same time as |
|he/she is taught, the grower "teaches" the shrub, which "learns" to produce the resin via skilful incisions, thus strengthening the bilateral |
|interaction between the producer and nature. |
|Cleaning the product requires agility and experience; the women are irreplaceable for this. The refined selection of mastiha into different |
|qualities, performed by hand, remains unequalled, according to the producers. |
|The Chios Mastic Growers' Association has the major responsibility of ensuring the continuity of the methods for the culture of mastiha, a role|
|that it has played successfully until now. |
|What social and cultural functions and meanings does the element have today for its community? |
|Not fewer than 150 or more than250 words |
|Artisanal culture is representative of Chios and strengthens relationships with local society, while giving the inhabitants of the Mastihohoria|
|a distinct identity. The inhabitants are aware of their many-faceted cultural heritage. |
|Mastiha has shaped the natural and cultural landscape of the Mastihohoria since the 14th century. Located on sites that are hard to spot and |
|far from the sea, the villages were fortified by the Genoese, so they could better control the production and movement of the product, avoiding|
|threats from pirates and smugglers. Most of the Mastihohoria, which are still inhabited, have retained their architectural character until the |
|present day. Some of them are classified as historical monuments by the competent ministries. |
|Furthermore, growing mastiha provides a livelihood for local society. Through mastiha, the community preserves its specific identity and |
|reassesses and rediscovers its traditional values through day-to-day experience. Rites and customs also bear witness to this: this is the case |
|of the Festival of the Aga during the Carnival, representing the Ottoman collector of mastiha and his relationships with the local community. |
|We also see a mobile young population, which is returning to the Mastihohoria and sometimes combines production with agro-tourism activities, |
|thus enhancing the historical tradition of Chios. |
|Is there any part of the element that is not compatible with existing international human rights instruments or with the requirement of mutual |
|respect among communities, groups and individuals, or with sustainable development? |
|Not fewer than 150 or more than250 words |
|The culture and production of mastiha in no way infringes any human rights or the mutual respect between communities, groups or individuals. On|
|the contrary, it emphasises the values of solidarity, mutual help and a spirit of cooperation in the community. We do not see any discord that |
|would disrupt the social symbiosis of the inhabitants of the Mastihohoria. |
|What is more, it serves as a facilitator for establishing community institutions. In 1938, the growers founded primary co-operatives per |
|village, which subsequently formed the Chios Mastic Growers' Association, which has functioned since then without interruption. This has fully |
|contributed to the cohesion of the community of growers, which are directly and indirectly represented, have the right to speak and |
|collectively participate in decision-making through regular meetings. |
|The artisanal method of growing and producing mastiha, combined with renewed promotion of the product, offer prospects for developing the local|
|economy. |
|The culture of mastiha, coming within the framework of agro-tourism and efforts to promote the vernacular culture of the Mastihohoria |
|(lifestyle, customs, popular festivities, recipes for cooking and traditional medicine and local craftsmanship, such as the pottery from |
|Armolia village) fit perfectly within a process to sustainably develop local societies, which thus preserve and promote their particular |
|characteristics. |
|2. Contribution to ensuring visibility and awareness and |
|to encouraging dialogue |
|For Criterion R.2, the States shall demonstrate that ‘Inscription of the element will contribute to ensuring visibility and awareness of the |
|significance of the intangible cultural heritage and to encouraging dialogue, thus reflecting cultural diversity worldwide and testifying to |
|human creativity'. |
|How can inscription of the element on the Representative List contribute to the visibility of the intangible cultural heritage in general and |
|raise awareness of its importance at the local, national and international levels? |
|Not fewer than 100 or more than 150 words |
|Putting the culture of mastiha on Chios on UNESCO's ICH list would contribute to raising the profile of the intangible cultural heritage, as a |
|dynamic heritage that is inseparably related to social life. By recognising the culture and production of mastiha as an element that is |
|representative of the worldwide intangible cultural heritage, we confirm that mastiha has left its mark on the identity of the local community.|
|The activities relative to the culture and artisanal production of mastiha demonstrate that safeguarding, developing and promoting aspects of |
|the intangible heritage can serve as examples for strengthening local societies, while offering alternatives for younger generations. |
|Furthermore, the protection and application of traditional know-how bears witness to the fact that the artisanal culture that is experienced |
|incorporates the principles of sustainable development and ecological doctrines for the economic use of the environment and communities, |
|otherwise known as human and natural resources. |
|How can inscription encourage dialogue among communities, groups and individuals? |
|Not fewer than 100 or more than 150 words |
|The cultivation of mastiha on Chios, from the Genoese and then Ottoman conquests, was subject to central control even though the growers |
|enjoyed certain independent privileges. Since 1938, following the law on co-operatives, the growers created primary co-operatives in each of |
|the Mastihohoria, which formed the Chios Mastic Growers' Association. Their members elect their representatives, who pass on their desires and |
|questions, as well as any objections, at meetings of the association. |
|The institutional organisation coexists with social networks for mutual help and organisation. The youngest enter the community of growers when|
|working in the fields. The task of selecting mastiha becomes an occasion for women to socialise; practices such as that of "daneikes", where |
|women take turns to work between groups of neighbours, help to establish these connections. Consequently, the spirit of a traditional social |
|practice defends and protects the intangible heritage, as well as the entire social fabric. |
|How can inscription promote respect for cultural diversity and human creativity? |
|Not fewer than 100 or more than 150 words |
|The know-how for growing mastiha follows certain rules, which ensure its traditional characteristics, while promoting improvisation and |
|individuality. Each grower establishes an intimate relationship with their lentiscus shrubs, through which they achieve their personal |
|recognition within the community. The community of growers is creative in inventing gourmet recipes as well as medical and cosmetic recipes |
|that use mastiha, while preserving its traditional secrets. What is more, they have access to documents that bear witness to the recent local |
|past, closely linked to the culture of mastiha: old photos, decorative patterns characteristic of the Mastihohoria, old boxes made of metal or |
|local ceramics. In this way, the holders of the mastiha culture have an ongoing dialogue with the cultural heritage of Chios, while stimulating|
|their own creativity. |
|3. Safeguarding measures |
|For Criterion R.3, the States shall demonstrate that ‘safeguarding measures are elaborated that may protect and promote the element'. |
|3.a. Past and current efforts to safeguard the element |
|How is the viability of the element being ensured by the concerned communities, groups or, if applicable, individuals? What past and current |
|initiatives have they taken in this regard? |
|Not fewer than 150 or more than 250 words |
|i. The local economy relies on the culture and production of mastiha, even though this has always been a supplementary agricultural task. The |
|post-war financial crisis disrupted the demographic balance of the Mastihohoria. The association has always worked for the viability of |
|mastiha. It has encouraged growers to plant new shrubs, to seek new markets and to revive traditional know-how. Very early, it took |
|responsibility for processing and promoting natural mastiha, as well as various derived products. |
|Since 2000, the local authorities have been dynamically promoting local products, especially mastiha, by organising local festivals: |
|• Agro-tourism Festival – Chios Municipal Garden (tourism department of the Northern Aegean region). |
|• Mastiha Festival – Municipality of the Mastihohoria & "Emporeio progress association" |
|Local environmental and cultural associations organise activities concerning the culture of mastiha (guided visits, educational seminars and |
|traditional growing methods). Since 2007, the initiative of the "Masticulture" organisation, which is based in Mesta, has aimed to familiarise |
|visitors with the cultural heritage of mastiha through participatory activities. Over the last twenty years, the culture of mastiha has been |
|flourishing, demonstrating the potential for the economic use of local cultural heritage and the environment in a context of sustainable |
|development. |
|Tick one or more boxes to identify the safeguarding measures that have been and are currently being taken by the communities, groups or |
|individuals concerned: |
|transmission, particularly through formal and non-formal education |
|identification, documentation, research |
|preservation, protection |
|promotion, enhancement |
|revitalization |
|How have the concerned States Parties safeguarded the element? Specify external or internal constraints, such as limited resources. What are |
|its past and current efforts in this regard? |
|Not fewer than 150 or more than 250 words |
|Tick one or more boxes to identify the safeguarding measures that have been and are currently being taken by the State(s) Party(ies) with |
|regard to the element: |
|transmission, particularly through formal and non-formal education |
|identification, documentation, research |
|preservation, protection |
|promotion, enhancement |
|revitalization |
|▪ Since 1997, Chios mastiha has been protected by the Controlled Designation of Origin label according to Regulation No. 123/1997 |
|(L0224/24-1-97) of the European Union and has been registered on the community list of CDO products. The protection of the product is |
|inseparable from its specific geographical environment, including natural and human factors and methods of cultivation and production. |
|▪ Since 1946, the Ministry of Education, Religious Affairs, Culture and Sport and the Environment Ministry have classified several villages and|
|buildings relative to the cultivation of mastiha as protected sites and historical monuments (appendix 3). |
|▪ The Ministry of Education, Religious Affairs, Culture and Sport, under the MELINA cultural and educational programme prmelina.gr), has |
|prepared an educational file that provides pupils with activities to familiarise them with the architecture of the Mastihohoria and the daily |
|lives of their inhabitants. In 2006, the Chios Environmental Education Centre (which comes under the ministry) prepared educational material |
|and, since then, it has organised school activities in the fields and in the Mastihohoria (kpe-chiou.chi.sch.gr). Its activities were financed |
|by European funds. |
|The Bank of Piraeus Cultural Foundation (PIOP) carried out multi-disciplinary research, grouping archive, photographic and cinematic material, |
|and material and oral testimonials. Following the research, PIOP organised a themed day in Chios (2008). After an invitation from the ministry,|
|PIOP took part in the International Expo 2010 in Shanghai, promoting the culture of mastiha and its socio-cultural importance. |
|3.b. Safeguarding measures proposed |
|This section should identify and describe safeguarding measures that will be implemented, especially those intended to protect and promote the |
|element. |
|What measures are proposed to help to ensure that the element's viability is not jeopardized in the future, especially as an unintended result |
|of inscription and the resulting visibility and public attention? |
|Notfewer than 500 or more than 750 words |
|Putting the traditional culture of mastiha on the ICH representative list causes no dangers for the viability and specifics of the subject and |
|does not threaten any change to traditional methods. Furthermore, the Chios Mastic Growers' Association ensures that production is proportional|
|to demand. The proposed protection measures concern mostly the promotion of traditional know-how and its transmission to the younger |
|generations. At the same time, these measures aim to raise the awareness of the general public concerning the intangible cultural heritage, |
|highlighting the cultural, rather than commercial, aspect of mastiha growing. The legislation in force on the protection of the cultural |
|heritage (law 3028/2002 – on the protection of antiquities and cultural heritage in general – Law 3521/2006 – ratification of the UNESCO |
|convention on preserving intangible cultural heritage) specifies the planning and implementation of measures to protect elements of the ICH and|
|sustainable-development policies. The proposed measures come within the following categories: |
|Establishment of museums |
|The Bank of Piraeus Cultural Foundation (PIOP), in partnership with the Northern Aegean Regional Administration and the Chios Mastic Growers' |
|Association, with the approval of the Ministry of Education, Religious Affairs, Culture and Sport, drew up the plan for the museum of Mastiha, |
|which will be built in the middle of a field of lentiscus near to Pyrgi. The various sections of the museum will cover the history of growing, |
|the stages in the procedure, the mastiha itself and will also cover its guardians, the social organisation of the Mastihohoria and the |
|Association, which is providing the museum with a considerable archive collection as well as the objects that form the core of the museum's |
|collection. The plan for the museum is approved by the ministry's council of museums, and its implementation is funded by national and European|
|funds (national strategic reference framework). PIOP has assumed responsibility for its operation for a period of 50 years. |
|Educational activities |
|The ministry pays particular attention to the education of school groups and young people. The ministry's department of modern cultural |
|heritage, within its educational activities, prepares educational material that covers the ICH. The educational material that has already been |
|introduced by the Chios environmental education centre could play the role of pilot for developing activities covering the interaction of the |
|cultural heritage – tangible and intangible – with the ecosystem. The Kazas-Fragouli foundation, which has its head office in Kalamoti, is |
|already developing educational and artistic activities concerning the architecture of the Mastihohoria. |
|Research |
|Several documents (trade books, Ottoman royal decrees and notarial deeds) bear witness to the long presence of mastiha (deeds of purchase and |
|sale, marriage contracts and wills). The travellers and writers of the period also refer to it. It opens up a wide field of research, whose |
|results could enhance scientific knowledge and regenerate public interest. Furthermore, research covering the modern applications of the |
|product is in progress, encouraged by the Chios Mastic Growers' Association. The therapeutic and cosmetic properties of mastiha are opening new|
|areas for specialised research. |
|Cultural activities – agro-tourism |
|The fact that mastiha has been placed on UNESCO's ICH representative list will enhance the agro-tourism events that already exist. Conferences,|
|themed days, seminars and workshops supported by the Ministry and the Northern Aegean Regional Administration could contribute to improved |
|promotion of the ICH, while reporting any dangers of abuse. |
|How will the States Parties concerned support the implementation of the proposed safeguarding measures? |
|Not fewer than 150 or more than 250 words |
|The competent ministry's monitoring of the implementation of the measures mentioned above will be discreet but constant. The research and |
|education activities are approved, monitored and subsidised partly by the Ministry of Education, Religious Affairs, Culture and Sport. The |
|establishment of the Mastiha Museum and the production of educational material are proof of this. Greek public television has, on numerous |
|occasions, promoted the culture of mastiha by making and broadcasting documentary films (see 6b - filmography) |
|The rural development ministry, under its obligations according to European Union legislation and supported by the Chios Mastic Growers' |
|Association, will encourage the preservation of the artisanal procedure and the promotion and distribution of mastiha to the markets, in order |
|to ensure the viability of the culture of mastiha and of its guardians. |
|After the fire that took place in Chios in 2012, the current state of conservation of the element is described in document 3771/15.03.2013 from|
|the Greek agricultural insurance organisation (ELGA) – see Appendix 6. |
|How have communities, groups or individuals been involved in planning the proposed safeguarding measures and how will they be involved in their|
|implementation? |
|Not fewer than 150 or more than 250 words |
|Local communities made considerable contributions to the researchers' work in documenting the artisanal procedure. The guardians of the culture|
|themselves feel a need to transmit their memories, knowledge, problems, anxieties and hopes. The local population has supported the PIOP's |
|research programme on the culture of mastiha and the preparation of the application for UNESCO's representative list, convinced that these are |
|effective and long-term preservation measures. The inhabitants of the Mastihohoria, and those who come from them and are now living elsewhere |
|(Athens, United States, etc.), are taking an interest in forming small ethnographic collections bearing witness to their identity. An example |
|of this is the Kallimasia ethnographic collection, belonging to the municipality and housed in the village school. The Kaza-Fragoulis |
|foundation in Kalamoti is in the process of organising an information and documentation centre on the architecture of the Mastihohoria, having |
|already organised educational activities and artistic and architectural exhibitions for two consecutive years (2009-2010). In May 2010, its |
|premises hosted the day to raise awareness of the ICH organised by the ministry in partnership with PIOP. |
|3.c. Competent body(ies) involved in safeguarding |
|Provide the name, address and other contact information of the competent body(ies), and if applicable, the name and title of the contact |
|person(s), with responsibility for the local management and safeguarding of the element. |
|Name of the body: |
|1. Greek ministry of education and religious affairs, culture and sport |
|2. Chios Mastic Growers' Association |
|3. Bank of Piraeus Cultural Foundation (PIOP) |
| |
|Name and title of the contact person: |
|1.Ms Maria ANDREADAKI - VLAZAKI, General manager of antiquities and cultural heritage, Greek ministry of education and religious affairs, |
|culture and sport |
|2.M. Euthymios MONIAROS, Chairman |
|3.Ms Aspasia LOUVI, Managing Director |
| |
|Address: |
|1. 20-22, rue Bouboulinas, 10682 – Athens |
|2. 1, Konstantin Monomahou road, 82100 – Chios |
|3. 6, rue Aggelou Geronta,10558 - Athens |
| |
|Telephone number: |
|1. +30-2131322666 |
|2. +30-2271021001(-1) |
|3.+30-2103218105 |
| |
|Fax number: |
|1. +30-2108201420 |
|2. +30-2271026700 |
|3. +30-2103218105 |
| |
|E-mail address: |
|1. gda@culture.gr |
|2. iparthenidou@gummastic.gr |
|3. piop@piraeusbank.gr |
| |
|Other relevant information: |
|These three institutions cooperate closely, to jointly undertake projects to promote and preserve the culture of mastiha. The Chios Mastic |
|Growers' Association represents the community and the initiatives coming from the growers. PIOP established the Mastiha Museum and the |
|Department of Antiquities and Cultural Heritage at the Ministry of Education, Religious Affairs, Culture and Sport coordinates all the cases. |
| |
| |
|4. Community participation and consent in the nomination process |
|For Criterion R.4, the States shall demonstrate that ‘the element has been nominated following the widest possible participation of the |
|community, group or, if applicable, individuals concerned and with their free, prior and informed consent'. |
|4.a. Participation of communities, groups and individuals concerned in the nomination process |
|Describe how the community, group or, if applicable, individuals concerned have participated actively in preparing and elaborating the |
|nomination at all stages. |
|States Parties are encouraged to prepare nominations with the participation of a wide variety of all concerned parties, including where |
|appropriate local and regional governments, communities, NGOs, research institutes, centres of expertise and others. |
|Not fewer than 300 or more than 500 words |
|The inhabitants of Chios are profoundly aware of their tangible and intangible heritage. They are concerned that the knowledge and culture of |
|mastiha should be preserved for the future, together with its social connotations, the vernacular architecture and the lifestyle and customs of|
|the way of life related to this culture. Historians, ethnologists, journalists and doctors have recorded the culture, the production and the |
|numerous properties of mastiha (6b – Bibliography/Filmography). |
|The application was prepared with the contribution of the local community, both at the level of the local authorities and individual growers. |
|The research programme carried out by the Bank of Piraeus Cultural Foundation (PIOP), an institution promoting the sustainable development of |
|local societies (see piop.gr), reflects the conception of the culture of mastiha, both as a many-faceted social and cultural event. This |
|programme was designed with the aim of establishing the Mastiha Museum at Pyrgi (Mastihohoria), in partnership with the Chios Mastic Growers' |
|Association. It took the form of multidisciplinary research, supplemented by surveys on the ground to collect objects and oral testimonials. |
|Between 2008 and 2010, a large number of interviews (individual and in groups) were carried out with the growers in all the villages, whose |
|participation was unanimous. The material from the PIOP research programme constituted the basic data used for preparing the application. |
|Beyond the activities concerning the museum, the PIOP informed the Ministry of Education, Religious Affairs, Culture and Sport of the |
|willingness of the local community to promote the culture of mastiha by applying to be placed on the ICH representative list. In May 2010, at a|
|meeting of experts from the Ministry of Education, Religious Affairs, Culture and Sport and the PIOP, organised in the Mastihohoria, the |
|application concerning mastiha was comprehensively discussed, resulting in the community and local authorities becoming involved and supporting|
|this initiative. The local press promoted the application, stressing the advantages for local society of mastiha becoming registered on the ICH|
|representative list as part of humanity's intangible heritage. It should also be noted that people originating on the island who live elsewhere|
|strongly welcomed the application and supported it through their cultural associations. |
|Also, we should emphasise the role of the primary co-operatives and the growers' association, as well as that of NGOs (such as the Greek |
|national committee of the international council of museums – ICOM) and the Kaza-Fragoulis foundation in this process. |
|4.b. Free, prior and informed consent to the nomination |
|The free, prior and informed consent to the nomination of the element from the community, group or, if applicable, individuals concerned may be|
|demonstrated through written or recorded concurrence, or through other means, according to the legal regimens of the State Party and the |
|infinite variety of communities and groups concerned. The Committee will welcome a broad range of demonstrations or attestations of community |
|consent in preference to standard or uniform declarations. Evidence of free, prior and informed consent shall be provided in one of the working|
|languages of the Committee (English or French), as well as the language of the community concerned if its members use languages other than |
|English or French |
|Attach to the nomination form information showing such consent and indicate below what documents you are providing and what form they take. |
|Not fewer than 150 or more than 250 words |
|In 1990, the Byzantine monastery of Nea Moni in Chios was placed on UNESCO's world Heritage list (world Heritage list – Ref 537). The cultural |
|promotion of the monument, and the protective measures taken by the Greek government before and after it was placed on the list, convinced the |
|local population of the importance of registering monuments and intangible assets on UNESCO's heritage lists. Placing mastiha growing on the |
|representative list could be an exemplary way of contributing to strengthening the conviction that it is necessary to preserve the cultural |
|heritage. |
|Placing mastiha growing on UNESCO's ICH representative list reflects the idea that the producers themselves are aware of the specifics of their|
|tradition, transmitted from generation to generation and forming an element of their identity. The community strongly supported the preparation|
|of the application, convinced that the recognition of mastiha growing as an element representative of the intangible cultural heritage could |
|contribute to its promotion, as an exemplary case of interaction between man and the environment. Local institutions (associations and primary |
|co-operatives, research foundations, schools, local authorities, communities in civil society and the Chios Mastic Growers' Association) have |
|written and signed letters of consent, in Greek and in French translation (appendix 4. Community's original consent documents). |
|4.c. Respect for customary practices governing access to the element |
|Access to certain specific aspects of intangible cultural heritage or to information about it is sometimes restricted by customary practices |
|enacted and conducted by the communities in order, for example, to maintain the secrecy of certain knowledge. If such practices exist, |
|demonstrate that inscription of the element and implementation of the safeguarding measures would fully respect such customary practices |
|governing access to specific aspects of such heritage (cf. Article 13 of the Convention). Describe any specific measures that might need to be |
|taken to ensure such respect. |
|If no such practices exist, please provide a clear statement that there are no customary practices governing access to the element in at least |
|50 words |
|Not fewer than 50 or more than 250 words |
|Although the relationship of each grower with his/her shrubs is intimate, mastiha growing requires no initiation practices or secret know-how. |
|Furthermore, the community of mastiha growers, the Chios Mastic Growers' Association and the Ministry of Education, Religious Affairs, Culture |
|and Sport, each in their own fields of action, ensure the transmission, continuity and protection of the mastiha culture, with the aim of |
|sustainable development. |
|4.d. Concerned community organization(s) or representative(s) |
|Provide the name, address and other contact information of community organizations or representatives, or other non-governmental |
|organizations, that are concerned with the element such as associations, organizations, clubs, guilds, steering committees, etc. |
|Organization/ community: |
|Chios Mastic Growers' Association |
| |
|Name and title of the contact person: |
|Euthymios MONIAROS, Chairman of the Association |
| |
|Address: |
|1, rue Konstantinou Monomachou, 82100 Chios |
| |
|Telephone number: |
|+30-22710-21001(-3) |
| |
|Fax number: |
|+30-22710-26700 |
| |
|E-mail address: |
|elma@gummastic.gr |
|iparthenidou@gummastic.gr |
| |
|Other relevant information: |
| |
| |
|5. Inclusion of the element in an inventory |
|For Criterion R.5, the States shall demonstrate that ‘the element is included in an inventory of the intangible cultural heritage present in |
|the territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention'. |
|Indicate below when the element has been included in the inventory, its reference and identify the inventory in which the element has been |
|included and the office, agency, organization or body responsible for maintaining that inventory. Demonstrate below that the inventory has been|
|drawn up in conformity with the Convention, in particular Article 11(b) that stipulates that intangible cultural heritage shall be identified |
|and defined ‘with the participation of communities, groups and relevant non-governmental organizations' and Article 12 requiring that |
|inventories be regularly updated. |
|The nominated element's inclusion in an inventory should not in any way imply or require that the inventory(ies) should have been completed |
|prior to nomination. Rather, a submitting State Party may be in the process of completing or updating one or more inventories, but has already |
|duly included the nominated element on an inventory-in-progress. |
|Documentary evidence shall also be provided in an annex demonstrating that the nominated element is included in an inventory of the intangible |
|cultural heritage present in the territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention; such|
|evidence may take the form of a functioning hyperlink through which such an inventory may be accessed.Not fewer than 150 or more than 250 words|
|The element "Know-how concerning mastiha growing on the island of Chios" was included in the national inventory of intangible cultural heritage|
|() |
|The modern cultural heritage department (department of antiquities and cultural heritage) of the Ministry of Education, Religious Affairs, |
|Culture and Sport is the competent service for the protection of tangible and intangible cultural heritage from the 19th and 20th centuries. |
|The law 3028/2002, on the protection of antiquities and cultural heritage (art. 5), states that intangible cultural assets must be constantly |
|protected and documented. The department reformulated the initial national inventory of intangible cultural heritage, according to the |
|convention of 2003 and has put the inventory online (ayla.culture.gr). Each time the inventory is produced, this is done in close cooperation |
|with the community in question, with contributions from experts and scientific foundations that have already conducted research on the ground |
|and which have specialised inventories, i.e., the Greek museum of popular art for craft industries, the museum of musical instruments – |
|ethno-musicology section for traditional music, the centre for folklore research at the Athens Academy for oral traditions, rights and customs,|
|and the PIOP for traditional know-how. |
|6. Documentation |
|6.a. Appended documentation (mandatory) |
|The documentation listed below is mandatory, except for the edited video, and will be used in the process of examining and evaluating the |
|nomination. The photographs and the video will also be helpful for visibility activities if the element is inscribed. Tick the following boxes|
|to confirm that related items are included with the nomination and that they follow the instructions. Additional materials other than those |
|specified below cannot be accepted and will not be returned. |
| documentary evidence of the consent of communities, along with a translation into English or French if the language of concerned community is |
|other than English or French |
|documentary evidence of the inclusion of the element in an inventory (except if a functioning hyperlink to a webpage providing such evidence |
|has been provided) |
|10 recent photographs in high definition |
|cession(s) of rights corresponding to the photos (Form ICH-07-photo) |
|edited video (from 5 to 10 minutes), subtitled in one of the languages of the Committee (English or French) if the language utilized is other |
|than English or French (strongly encouraged for evaluation and visibility) |
|cession(s) of rights corresponding to the video recording (Form ICH-07-video) |
|6.b. Principal published references (optional) |
|Submitting States may wish to list, using a standard bibliographic format, principal published references providing supplementary information |
|on the element, such as books, articles, audiovisual materials or websites. Such published works should not be sent along with the nomination. |
|Not to exceed one standard page. |
|Appendices |
|• 21 additional photos on the location, history, community and culture of mastiha and the transmission of know-how |
|• Map of Chios (D) |
|• List of monuments classified by the culture ministry and the ministry of the environment (3.a.ii) |
|• Original documents of consent from the community (4.b) |
|• Detailed list of those responsible for preparing the application "Know-how concerning the cultivation of mastiha on Chios" for it to be added|
|to UNESCO's ICH representative list. |
|Indicative bibliography |
|2006, Balard M., “Chio. Economic centre in the Aegean Sea (XIVth-XVth centuries)”, The mediaeval Mediterranean. Spaces, routes, trading posts,|
|Paris, 113-120. |
|2005, Zarinebaf, Fariba, Bennel, J., “A Historical and Economic Geography of Ottoman Greece”, Hesperia Supplements, Vol. 34: A Historical and |
|Economic Geography of Ottoman Greece, 1-328. |
|1999, Galani-Moutafi Vassiliki, “A Regionally Distinctive Product and the Construction of Place Identity: The Case of Chios Mastiha”, |
|proceedings of the international conference "Chios mastiha, tradition and new prospects", Ministry of the Aegean, Chios. |
|1997, Xyda Maria, “La ‘Mastichochora' i villaggi medievali di Chios», Oriente e Occidente tra medioevo ed età moderna. Studi in onore di Geo |
|Pistarino, ed. L. Ballettiο, Gênes, 1257-1270. |
|Indicative bibliography in Greek |
|2007, Zaharopoulos K., Barnikas El., The book of Mastiha, Mediterranean, Chios. |
|2006, Perikos G., Chios mastiha, its secret paths, Athens. |
|2006, Belles Chr., The Mastiha island, Ellinika Grammata, Athens. |
|1998, Kallimasia secondary and high school, traditional Chios recipes. |
|1990, proceedings of the International conference on the history and culture of Chios, Athens. |
|"Chios mastiha". Special publication of the magazine "Kathimerini" (Epta Imeres), Athens, 10-12-2000, pp. 2-32 (online 2011: |
|) |
|Indicative filmography (in Greek) |
|ert-archives.gr/V3 |
|• The mediaeval villages of Chios, 2000, 0000006942 |
|• Chios, 0000006665 |
|• The tree that we cut, 00000069218 |
|• Travelling in Greece – Chios, 0000008410 |
|• Chios mastiha, 2011, in the documentary series Kivotos.gr |
|7. Signature on behalf of the State(s) Party(ies) |
|The nomination should conclude with the original signature of the official empowered to sign it on behalf of the State Party, together with |
|his or her name, title and the date of submission. |
|In the case of multi-national nominations, the document should contain the name, title and signature of an official of each State Party |
|submitting the nomination. |
|Name: |
|Dr. Maria ANDREADAKI-VLAZAKI |
| |
|Title: |
|General manager of antiquities and cultural heritage, Greek ministry of education and religious affairs, culture and sport |
| |
|Date: |
|27.3.2013 (last revision) |
| |
|Signature: |
| |
| |
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