REPORT ON THE STATUS OF AN ELEMENT INSCRIBED ON THE LIST ...



CONVENTION FOR THE SAFEGUARDING

OF THE INTANGIBLE CULTURAL HERITAGE

INTERGOVERNMENTAL COMMITTEE FOR THE

SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE

Eighth session

Baku, Azerbaijan

December 2013

Nomination file no. 00645

for inscription in 2013 on the Representative List

of the Intangible Cultural Heritage of Humanity

|A. STATE(S) PARTY(IES) |

|FOR MULTI-NATIONAL NOMINATIONS, STATES PARTIES SHOULD BE LISTED IN THE ORDER ON WHICH THEY HAVE MUTUALLY AGREED. |

|TURKEY |

|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 |

|Turkish coffee culture and tradition |

|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 |

|Türk Kahvesi Kültürü ve Geleneği |

|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. |

| |

|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 |

|Turkish coffee culture and tradition is practiced by all families, coffeehouses, and individuals living in Turkey. |

|D. Geographical location and range of the element |

|Provide information on the distribution of the element, indicating if possible the location(s) in which it is centred. If related elements are |

|practised in neighbouring areas, please so indicate. |

|Not to exceed 150 words |

|Turkish coffee tradition takes place on the entire territory of Turkey. People from all communities practices Turkish Coffee Culture and |

|Tradition. |

|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: |

|ADANALI |

| |

|Given name: |

|Yurdagul |

| |

|Institution/position: |

|Ministry of Culture and Tourism (MoCT) /Expert |

| |

|Address: |

|İsmet İnönü Bulvarı No: 5 Kat: 9 Oda: 901 06100 Emek/Ankara Turkey |

| |

|Telephone number: |

|+90312 212 83 00 (Ext:3024) |

| |

|Fax number: |

|+90312 213 96 63 |

| |

|E-mail address |

|: |

|yurdagul.adanali@.tr / yurdagulkilinc@ |

| |

|Other relevant information: |

|secil.coskun@.tr |

| |

|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 to exceed 250 words |

|Turkish coffee culture and tradition goes back to the 16th century when coffee started to be served at coffeehouses in Istanbul. The tradition |

|has two distinguished aspects which makes its taste unique and provides means toward socialization. |

|As a beverage Turkish coffee carries special preparation and brewing techniques. It is one of the oldest coffee making methods still in use. |

|The traditional techniques used in preparing coffee led to development of special tools and silverware such as like the boiling pot (cezve), |

|coffee cup (fincan), mortars which have artistic value. Turkish Coffee leaves a long lasting taste at someone’s palate due to its preparation |

|techniques which require time and its freshness. It is softer, more aromatic and more concentrated than other types of coffee. It is easy to |

|distinguish from other coffees with its aroma, ground and foam peculiar to it. |

|Turkish Coffee is not only a beverage but also a communal practice that brings together cultural spaces, social values and beliefs within a |

|context of socialization process. Its role socialization can be traced back to opening of the first coffeehouses with its noticeable |

|decorations in Istanbul. Coffee houses were then, and still are the places where people drink coffee, converse, share news, read books and |

|socialize. The tradition itself is a symbol of hospitality, friendship, delicacy, and entertainment. All these are reflected in the famous |

|Turkish proverb “the memory of a cup of coffee lasts for forty years.” This saying represents how important and profound coffee is in Turkish |

|culture. |

|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 to exceed 250 words |

|Turkish coffee tradition is practiced by all members of the society in Turkey; especially, families, producers of cups and pots, master- |

|apprentices at coffee houses, workers, ground coffee sellers have engaged in the tradition. In addition visiting foreigners regard this |

|tradition as one of the symbols of the Turkish life style. The tradition is regarded by the whole of Turkish society as part of their cultural |

|heritage and is shared by all individuals from every cultural and intercultural level. Since it was introduced to Turkish society in the 16th |

|century, coffeehouses have been opened even in the smallest settlements. This is a proof of the continuing and increasing demands for the |

|Turkish coffee from past to present. It is almost impossible to imagine a Turkish house without one or more sets of cups for Turkish coffee. |

|Indeed, differently from other beverages, the Turkish coffee is perceived as a symbol of the Turkish life-style rather than need by all the |

|bearers and practitioners of the tradition. Therefore the Turkish coffee and tradition provides strong social and dialogical interactions |

|between all levels of the Turkish society. |

|How are the knowledge and skills related to the element transmitted today? |

|Not to exceed 250 words |

|The knowledge, skills, know-how and rituals pertaining to the Turkish coffee culture and tradition are kept in an informal way by all members |

|of family through word of mouth, observation and participation. The person who is born in a Turkish family learns ways of Turkish coffee |

|brewing from previous generation in a natural way and internalizes it as an element of Turkish life style. Besides family, coffeehouses, as |

|cultural spaces, provide an environment in which this tradition has been transmitted professionally. The coffeehouses are indispensable for the|

|tradition, since historically coffeehouses precede the domestic consumption of coffee at homes. |

|Actual preparation of Turkish coffee requires several and highly elaborated steps and skills. First, it should be freshly roasted good quality |

|beans are grinded (preferably) in a mortar or in a mill until beans turn into a fine powder. Next, coffee, cold water, and sugar, if desired, |

|are put into the coffee pot. It is placed on the stove and coffee is brewed slowly ensuring that foam is formed on the surface. Finally, it is |

|served with a glass of water and Turkish delight. To catch the pleasant taste requires some skills such as the way and degree with which the |

|coffee is roasted. It is crucial to roast all the coffee beans equally and wait some certain time. |

|Turkish coffee preparation method is learnt and carried on through families and coffeehouses without any specific strategy for its promotion, |

|which is a sign for widespread consumption and for its cultural significance. |

|What social and cultural functions and meanings does the element have today for its community? |

|Not to exceed 250 words |

|With its profound effect on Turkish lifestyle, Turkish coffee plays a central role in culture as beacon of hospitality and friendship. Special |

|guests are served coffee in special coffee cups more elaborate than the ones used daily to honor their dignity. The tradition is permeated |

|through all walks of life and it is taken as a pretext to further already existing social relations as expressed in the Turkish proverb “souls |

|are after neither coffee nor coffeehouses; they are after close companionship; coffee is an excuse.” Invitation for coffee among friends is an |

|indication for a need to intimate talk, or sharing daily issues. As a widespread tradition, after finishing coffee, the cup is rotated, a wish |

|is made, the cup is turned upside down on the saucer, left for cooling. Apparent images are interpreted in the coffee cup according to the |

|“rules” of fortunetelling as a part of entertainment. |

|Turkish coffee is always an indispensable part of certain social occasions such as engagement ceremonies, holidays, socializing meetings. Even |

|in period of non-availability due to economic crisis coffee consumption has remained the same by replacing coffee beans by false grains from |

|other species such as chickpea, wild pistachio, date seeds, proving that Turkish coffee tradition is an indispensable deep cultural custom. |

|Turkish coffee has huge impact on literature so that countless poems and songs have been written to describe the feelings and functions |

|relevant to the tradition. It also holds a great place in mystic verses, rituals, miniature crafts and paintings. Therefore the tradition |

|provides communities and groups involved with sense of identity and continuity in Turkish culture. |

|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 to exceed 250 words |

|Turkish coffee culture and tradition does not violate any human rights instruments or the mutual respect and trust existing among communities, |

|groups and individuals. |

|Turkish coffee culture and tradition is in harmony with fundamental international agreements on human rights and it provides mutual |

|understanding and respect among individuals form different cultures and backgrounds. Everyone is welcome to share and practice the tradition. |

|The tradition, in accordance with the individual and community aspirations, shares much optimism, improves relationships in the community. It |

|also motivates the members of the community to be involved in common cultural activities and social meetings. |

|Throughout its history, Turkish coffee has played a positive role in bringing people together, providing an atmosphere for friendly relations, |

|facilitating communication and making prejudices disappear among people with different cultural backgrounds. It has contributed intercultural |

|dialogue, reinforced social ties by encouraging conversation. Moreover, the invaluable role of the Turkish coffee tradition as ICH element |

|would bring individuals together and ensure exchange and understanding among them in the context of the Convention. |

|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 to exceed 150 words |

|At local and national levels, the inscription of the element would help people to remind the tradition of coffee brewing, ensuring transmission|

|of certain standards of it; help to realize the exact meaning and significance of Turkish coffee tradition as a means of socialization and |

|communal relations; meet the need to build greater awareness, also draw attention to the importance of an ICH and its safeguarding especially |

|among the younger generations. Therefore, the significance of coffee, as a popular drink in Turkey, would be appreciated. |

|At the international level, the inscription of the element would encourage mutual understanding among different cultures in a way that raises |

|the awareness of the tradition which reflects the principles and objectives of the Convention as one of the ICH elements. The element not only |

|contributes awareness to itself, but also provides visibility of other ICH elements such as craftsmanship, oral tradition, social practices |

|etc. |

|How can inscription encourage dialogue among communities, groups and individuals? |

|Not to exceed 150 words |

|Drinking or serving Turkish coffee is always a form of social interaction with other individuals. Although Turkish coffee has a standard style,|

|this makes it unique and different than other beverages since whenever or wherever one drinks Turkish coffee one can always remember precious |

|moments with the others. People have become acquainted with coffee through the establishment of coffeehouses. The coffeehouses are not just a |

|place to drink coffee; they function as cultural spaces in which people come from different cultural, social and professional backgrounds |

|including writers, poets, artists to converse, to share their problems, to read newspapers, to discuss social and political issues, to display |

|their works of arts, poetry and literature, or to play chess and backgammon in their leisure time. After the inscription, the coffeehouses |

|would retain and develop their role as a center or a place where information and knowledge have exchanged, promoting socialization and |

|communication. |

|How can inscription promote respect for cultural diversity and human creativity? |

|Not to exceed 150 words |

|The inscription of Turkish coffee culture and tradition would promote respect for cultural diversity and human creativity since values and |

|rituals surrounding the tradition are open to all individuals. The tradition prepares a fertile ground for human creativity and brings out |

|human potential especially around the tradition of craftsmanship for making the special tools and utensils that are used for making Turkish |

|coffee. Since most of the apparatus such as coffee roaster, coffee cups, trays, coolers, mortars, hand grinders, pot, coffee jug, special |

|vessels made of precious materials like silver, have distinguished artistic value and constitute unique works of art in their forms, people |

|prefer to display them on their private collections as antiques. The inscription would make coffee, coffeehouses and coffee craftsmanship |

|continue to be source of inspiration for literature, crafts, lyrics etc., and would add value to the coffeehouse as unique places for cultural |

|diversity and human 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 to exceed 250 words |

|Cemal Kafadar, PhD., gave a lecture about the history of Turkish coffee at Harvard University, 2010. |

|Gözde Dalan submitted a thesis on Turkish coffee to Yeditepe University. |

|Turkish Coffee Culture and Research Association, established in 2008, by volunteers who want to contribute to raise awareness and safeguard the|

|element. Its board consists of individuals, not engaged in trade of the coffee. The efforts of the Association as follows: |

|The project “I drink Turkish coffee I claim my coffee” has been conducted with the collaboration of several NGO’s, media and private sector. |

|The historical documentation “Recipe Duly Consumption of the Turkish Coffee”, written by Krusinski, 1735, registered in Poland Warsaw State |

|Library was translated into Turkish. |

|The modern shadow theatre,“Journey of Turkish Coffee” was displayed. |

|“The Book of Turkish Coffee” which was edited by Emine Naskali, PhD, is deemed worthy of the award of the best gastronomy book of the year by |

|Dünya Newspaper. |

|The threat of false and instant coffees and suggestions for the safeguarding were discussed with the collaboration of “The Association of |

|Friends of Kitchen” in May of 2011. |

|An activity was organized on Turkish coffee in the Sait Halim Pasha Residence on 14th of January, 2013. |

|The first Turkish coffee workshop has started to be given on preparing and brewing methods of Turkish coffee and participators are awarded a |

|certificate in the Turkish and Islamic Art Museum, in 2012. |

|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 to exceed 250 words |

|Since the Turkish coffee tradition has been revealed as inextricable part of the lifestyle of Turkish society, MoCT makes a great effort for |

|involvement of the tradition in national development, educational and scientific programs and enterprises. Efforts will continue to encourage |

|creativity and ingenuity to maintain the tradition. |

|MoCT has carried out field studies which are archived at the Information and Documentation Center of Folk Culture and adapts the results of |

|them to the related safeguarding measures. The center also has numerous songs (approximately 75) concerning Turkish Coffee. MoCT has added some|

|tools and materials used to make the coffee to its inventory system through purchasing or donation. They are exhibited in the ethnography |

|museums, national and international temporary exhibitions. |

|Turkish Radio and Television Corporation (TRT) has produced and broadcasted documentaries concerning the tradition and the adventure of coffee |

|from past to today, its history and quality which encourage millions of people to drink more cups of coffee. |

|The book Turkish Coffee Culture which elaborately explains all sides of the Turkish coffee tradition written by Beşir Ayvazoglu and published |

|by the MoCT in 2011. |

|MoCT pursues cooperation opportunities with other ministries and institutions to review educational programs to include training and also to |

|encourage them to get actively involved in safeguarding of the ICH. With the efforts of State, the Turkish coffee culture and tradition enables|

|to safeguard not only the cultural heritage with which it is directly associated, but also all socio-cultural activities that revolve around |

|it. |

|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 |

|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? |

|Not to exceed 750 words |

|The inscription of the element would not cause the unintended results; on the contrary, it would encourage mutual understanding among peoples |

|and cultures in a way of raising the awareness regarding Turkish coffee. MoCT proposed some measures with the participation of NGOs, bearers, |

|and scholars of the Turkish coffee tradition regarding certain safeguarding measures for the element as mentioned below: |

|Turkish Coffee Culture and Research Association has proposed several measures for viability and public attention: |

|It will organize an exhibition called “The journey of Turkish coffee” in Topkapı Palace which is intended to organize every year in different |

|capitals across the world. |

|Museum Coffee Houses: The aim of the project is to point out cultural and social inheritance of Turkish coffee and to provide workshops to |

|teach how to brew and present traditional Turkish coffee in the modern coffee houses which would be established in different museums across the|

|country. |

|Standardization of Turkish Coffee: The Association applied to TSI (Turkish Standards Institution) in order to standardize of Turkish coffee. |

|The project aims to specify the criteria including the type of coffee, roasting technique, degrees of roasting and grinding, packaging types, |

|the amounts of coffee and sugar (if desired) for a cup, the features of water, coffeepot, cup, heat sources, the amounts of foam, thickness, |

|color, heat interval, liquid, taste and coffee ground to get high quality Turkish coffee. The project also aims to develop, generalize and |

|implement product, method, service standard and literature about the coffee. The project of standardization was formed by contribution of |

|scientists without carrying any commercial purpose. By this project, the threat of instant Turkish coffee would be prevented. |

|Smart Phone Applications: By this application, the users of smart phone could find the closest places which serve Turkish coffee in a |

|traditional way to them, view the places on the map, comment about them, and share the pictures of the places on social media. |

|The Association has applied to UNESCO in order to be accredited body in 13th of October of 2011. |

|A document including the statement “Turkish coffee is prepared in conformity with the standards of traditional Turkish coffee in this place” |

|would be given to encourage the places which service Turkish coffee properly. |

|An album including coffee songs would be compiled by Emine Naskali. |

|Virtual Museum Project: The project targets to establish the most comprehensive museum on valuable and unique Turkish coffee objects. It will |

|be informative, enriched by exhibitions and address both local and foreign users by its visual aspect. It will exhibit visual presentation of |

|all the details about the ethnic and geographical development of Turkish coffee starting with the world history, its entrance to Ottoman |

|Empire, the place of Turkish coffee in gastronomy and tradition, brewing techniques, its service and presentation to its users. It is a project|

|of a modern virtual museum which is so different from a static museum and which will bring people interested in coffee together. It will be |

|educative and dynamic with different sections whose content will be updated frequently, such as competitions, exhibition rooms, galleries, |

|library, archive, and café. |

|Handicrafts masters (coppersmith, ceramists and craftsmen) will be encouraged. |

|Curriculum of the Folk Culture courses will be reviewed to introduce Turkish coffee subject. |

|The performances inscribed on the Representative List such as Âşık, Meddah, Karagöz will be kept on displaying at the coffeehouses. |

|By means of the field researches conducted by MoCT current situation of the Turkish coffee culture and tradition in different regions have been|

|registered to Folk Culture Information and Documentation Center and the center is open to the public access. In consequence of the proposed |

|efforts to safeguard the tradition, it can be easily seen the importance of the element in society and among the young generations is |

|increased. Efforts will continue to encourage creativity and ingenuity for maintaining the tradition to the modern society. The archival |

|materials related to Turkish coffee tradition (videos, photographs, and other types of documentation) will be digitized and stored in a |

|database for researches and academicians. Full access to the archive will soon be available online. |

|How will the States Parties concerned support the implementation of the proposed safeguarding measures? |

|Not to exceed 250 words |

|The MoCT and other relevant bodies have actively been involved in promoting the function of ICH in society and integrating its safeguarding in |

|planning programs. They will have a positive impact on the process by establishing guiding principles for transmitting and developing of the |

|element. Since Turkey has focused on promoting the functions of ICH to protect the cultural treasures of the nation, Directorate General of |

|Research and Training become executive body for the following issues and duties: research, inventory-making, archiving, registration, |

|promotion, establishing expert committees for determination and registration and developing cooperation and coordination with national and |

|international institutions for ICH. By means of the above mentioned duties, MoCT will implement the proposed safeguarding measures for the |

|Turkish coffee culture and tradition. Therefore, MoCT will make a great effort for inclusion of Turkish coffee culture and tradition to |

|educational and scientific programs and enterprises. In order to promote the functions of the element, the financial supports, staff |

|contribution, tools, instruments, transportation means have been provided at local, regional and national levels. MoCT will set up e |

|safeguarding fund for training, researching, safeguarding, broadcasting and publishing regarding the tradition. |

|Moreover, the MoCT will pursue for the cooperation opportunities with other ministries and institutions. Educational programs, in universities |

|and high schools, covering the culture are reshaped to include ICH aiming to raise the awareness of the participants and students, and also to |

|encourage them to get actively involved in safeguarding of the ICH. |

|How have communities, groups or individuals been involved in planning the proposed safeguarding measures and how will they be involved in their|

|implementation? |

|Not to exceed 250 words |

|All communities, groups and individuals believe in the necessity and importance of Turkish coffee culture and tradition. By means of media, |

|books, courses, they will implement their proposed measures to ensure the visibility and long-lasting preservation of the tradition. Related |

|agencies and institutions will make financial and staff contributions, provide facilitates to implement above mentioned safeguarding measures. |

|Communities, groups, and individuals will provide support and endeavors to conduct interdisciplinary scientific, technical and artistic |

|researches, festivals, exhibitions, lectures, symposiums and meetings related to Turkish coffee culture and tradition. Through the meetings, |

|workshops, and permanent facilities every participant will have a chance to learn about the features and unique characteristics of the Turkish |

|coffee, to share their views about safeguarding measures and legislations, to pose possible problems and threats in the practice of the |

|tradition, to bring about new ideas, to figure out successful examples of safeguarding, researching and improving the Turkish coffee culture |

|and tradition. Therefore they will actively continue to participate and convey their ideas on implementation of safeguarding measures for the |

|Turkish coffee tradition. |

|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: |

|Ministry of Culture and Tourism – Directorate General of Research and Training |

| |

|Name and title of the contact person: |

|Ahmet ARI (Ph.D) – Director General |

| |

|Address: |

|Kültür ve Turizm Bakanlığı – Araştırma ve Eğitim Genel Müdürlüğü |

|İsmet İnönü Bulvarı No:5 kat:10 Emek Çankaya/Ankara |

| |

|Telephone number: |

|+90 312 221 33 25 |

| |

|Fax number: |

|+90 312 213 96 63 |

| |

|E-mail address: |

|ahmet.ari@.tr |

| |

|Other relevant information: |

|Web Site: http//aregem..tr |

| |

|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 to exceed 500 words |

|Since MoCT is very sensitive to the wishes of the communities, groups and individuals to submit a nomination file for the Turkish Coffee |

|tradition to make it better known at national and international level, a meeting was organized in Ankara, in 2010 with the participation of the|

|following bodies and individuals which are worth mentioning: Federation of Turkish Coffee Caféhouse Owners and Canteen Owners, Ankara Coffee |

|Growers Chamber, Ankara Roasted and Ground Coffee Sellers and Dried Nuts and Fruits Sellers Chamber, Turkish Coffee Association, Ahi Yaran |

|Committee Youth Education Culture Association, Gül Kahve, academicians have actively participated in the process of nomination of Turkish |

|Coffee culture and tradition for inscription on the Representative List. |

|MoCT composed a working group for the revision of the nomination file in January 2013. Representatives of Turkish Coffee Culture and Research |

|Association, academicians, bearers and experts of the tradition participated in the meeting. The communities, groups and individuals revised |

|the nomination file and expressed their wholeheartedly support for the inscription of the element, which contributes to the social and cultural|

|interaction among individuals, promotes viability, encourages people and institutions to be informed and to increase awareness regarding |

|intangible cultural heritage. |

|After the meetings MoCT presented the proposal for the Turkish coffee culture and tradition to the ICH Commission of Experts which consist of |

|academicians, NGOs representatives and bearers of ICH, ICH experts and Director General of Research and Training. The proposal was approved by |

|the Commission as a responsible body for evaluation of it. Various negotiations and correspondence have been made with both representatives and|

|members of the institutions, associations, organizations and academicians during the nomination process. Within the scope of these |

|negotiations, the nomination file has been prepared through exchanging opinions, proposals and the required data. Therefore the various |

|practitioners and bearers of the Turkish coffee tradition actively and spontaneously contributed to the preparation of the file by providing |

|all necessary information and documentation. They also participated in the development of safeguarding measures to be undertaken for the |

|enhancement of the Turkish coffee culture and tradition. |

|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. They should be provided in their original language as well as in English or French, |

|if needed. |

|Attach to the nomination form information showing such consent and indicate below what documents you are providing and what form they take. |

|Not to exceed 250 words |

|Distinguished participants of the meetings have signed their letters of consent for the inscription of the element on the Representative List |

|in order to meet their expectations and demands about preserving the Turkish coffee tradition. Written statements of consents are attached. |

|Apart from the letters, the participants presented related audio-visual materials, published books, booklets, and photographs which turned out |

|to be helpful contributions to support the nomination. |

|Nomination of Turkish Coffee is supported by the non-governmental organizations, ground coffee firms and individuals listed below: |

|- Turkish Federation of Coffee Makers, Coffehouses and Buffets |

|- Ankara Chamber of Artisans |

|- Ankara Roasted and Ground Coffee Sellers and Dried Nuts and Fruits Sellers Chamber |

|- Rose Coffehouse |

|- Şükrü Bey’s Coffehouse |

|- İrem Çalışıcı PALA- Toros University |

|- İsmail Alp ÇAM- Toros University |

|- Onur BOYACIGİL- Toros University |

|- Sevgi ÖZTEPE- Toros University |

|- Tuğçe KEMER- Toros University |

|- Gülçin ÇOLAK |

|- Murat SUNGAR- Turkish Coffee Culture and Research Association |

|- Çelik ARSEL- Turkish Coffee Culture and Research Association |

|- Zümrüt BİÇMEN |

|- Volkan Kadir GÜNGÖR |

|- Serdar PALA |

|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. Indicate whether or not such |

|practices exist, and if they do, 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 on it. |

|Not to exceed 250 words |

|The Turkish coffee tradition has been freely practiced on a large scale for years. In terms of the inscription of the element on the |

|Representative List, there is no aspect of the tradition to necessitate any secrecy of a certain knowledge or practice. The safeguarding |

|measures proposed and inscription of the element can enhance open, public and participatory character of the Turkish coffee tradition. |

|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: |

|Ankara Roasted and Ground Coffee Sellers and Dried Nuts and Fruits Sellers Chamber |

| |

|Name and title of the contact person: |

|M.Yavuz ÖZER- General Secretary |

| |

|Address: |

|Rüzgarlı Plevne Sok. Şahlar İşhanı No:5/12 Ulus/Ankara |

| |

|Telephone number: |

|+90312 3125412, +90312 3125462 |

| |

|Fax number: |

|+90312 3125412 |

| |

|E-mail address: |

|- |

| |

|Other relevant information: |

|This institution is the member of Ankara Union of Merchants and Craftsmen |

| |

| |

| |

| |

|Organization/ community: |

|Ankara Presidency of Chamber of Artisans |

| |

|Name and title of the contact person: |

|İsa GÜVEN- -President |

| |

|Address: |

|Gazi Mustafa Kemal Bulvarı 45/6 Demirtepe/Ankara |

| |

|Telephone number: |

|+90312 2302430 |

| |

|Fax number: |

|+90312 2321191 |

| |

|E-mail address: |

|- |

| |

|Other relevant information: |

|This instititution is the member of union of chamber of artisans and craftsmen |

| |

| |

| |

| |

|Organization/ community: |

|Turkish Federation of Coffee Makers, Coffehouses and Buffets |

| |

|Name and title of the contact person: |

|Mehmet KARACA- Secretary General |

| |

|Address: |

|Gazi Mustafa Kemal Bulvarı 29/1 Demirtepe/Ankara |

| |

| |

|Telephone number: |

|+90312 3125412, +90312 3125462 |

| |

|Fax number: |

|+90312 3125412 |

| |

|E-mail address: |

| |

| |

|Other relevant information: |

|- |

| |

| |

| |

| |

|Organization/ community: |

|Rose Coffeehouse |

| |

|Name and title of the contact person: |

|Ahmet Hamdi İNCEGÜL |

| |

|Address: |

|Hacıbayram Cad.No:4/A Ulus/Ankara |

| |

|Telephone number: |

|+90312 3114173 |

| |

|Fax number: |

| |

| |

|E-mail address: |

| |

| |

|Other relevant information: |

|This institution is the oldest coffee shop in Ankara. |

| |

| |

| |

| |

|Organization/ community: |

|Turkish Coffee Culture and Research Association |

| |

|Name and title of the contact person: |

|President- Merve GÜRSEL |

| |

|Address: |

|K.Bakkalköy Tevfik Fikret Cad. No.40/9 Ataşehir 34750 İstanbul |

| |

|Telephone number: |

|+902163380224 |

| |

|Fax number: |

|+902163380222 |

| |

|E-mail address: |

|turkkahvesiderneğ |

| |

|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’. |

|Identify the inventory in which the element has been included and the office, agency, organization or body responsible for maintaining that |

|inventory. Demonstrate 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. |

|Attach to the nomination form documents showing the inclusion of the element in an inventory or refer to a website presenting that inventory. |

|Not to exceed 200 words |

|Turkey has two national inventories concerning the safeguarding of ICH: ICH National Inventory of Turkey and Living Human Treasures National |

|Inventory of Turkey. The goals of the inventory are basically to safeguard heritage, to ensure respect for it, to raise local, national |

|awareness and to call attention to those elements of ICH that are representative of Turkish cultural diversity. |

|ICH National Inventory based on territorial principles, covering all geographical parts of the country. All the listed elements are sorted in |

|accordance to the administrative division through Local ICH Boards which exist in all the cities. Boards meet twice a year, in these meetings |

|they updates its ICH studies, safeguarding measures and suggestions both for inventory and elements. Consequences of these meetings are sent to|

|the MoCT for the evaluation of The ICH Commission of Experts. For the inclusion of Turkish coffee culture and tradition, the Ankara ICH Board |

|prepared the required form and sent it to MoCT in 2010. Then, the Commission of Experts evaluated the nomination proposal for the Turkish |

|coffee and advised to MoCT for inscription of the element on Inventory. The MoCT included the Turkish coffee culture and tradition to its |

|inventory system on 28th July 2010. |

|6. Documentation |

|6.a. Appended documentation |

|The documentation listed below is mandatory, except for the edited video, and will be used in the process of examining and evaluating the |

|nomination. It 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. |

| 10 recent photographs in high definition |

|cession(s) of rights corresponding to the photos (Form ICH-07-photo) |

|edited video (up to 10 minutes) (strongly encouraged for evaluation and visibility) |

|cession(s) of rights corresponding to the video recording (Form ICH-07-video) |

|6.b. Principal published references |

|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. |

|Books: |

|Ahmet Yaşar, Osmanlı Kahvehaneleri (Mekan, Sosyalleşme, İktidar), Kitap Yayınevi |

|Antony Wild, Kahve: Bir Acı Tarih, Basımevi: MB Yayınevi |

|Beşir Ayvazoğlu, Kahveniz Nasıl Olsun, Kapı Yayınevi |

|Cengiz Yıldız, Kahvehane Kültürü, M. Beyan Yayınları |

|Clare Sheridan, Sade Türk Kahvesi, Arion Yayınevi |

|David Liss, Kahve Tüccarı, Literatür Yayıncılık |

|Deniz Gürsoy, Sohbetin Bahanesi Kahve, Oğlak Yayıncılık |

|Derleme, Doğu'da Kahve ve Kahvehaneler, Yapı Kredi Yayınları |

|Don Clarke, Kendi Café’nizi Nasıl Açarsınız?, Mikado Yayınevi |

|Elias Petropoulos, Yunanistan'da Türk Kahvesi, İletişim Yayınevi |

|Emine Gürsoy Naskali, Kahve, Kırk Yıllık Hatırın Kitabı, Yapı Kredi Kültür Sanat Yayıncılık |

|Emine Gürsoy Naskali, Türk Kahvesi Kitabı, Kitabevi Yayınları |

|Gerhard J. Rekel, Kahve Kokusu; Bir Komplo Hikâyesi, Basımevi: Everest |

|Hamdi Akan, Kahve ve Sağlık, Mikado Yayınları |

|Howard Schultz, Gönlünü İşe Vermek, Babiali Kitaplığı |

|Jasmine, Kahve Falı, New Age Yayınları |

|Kadir Şen, Telvenin İzinde, Basımevi: Apa Yayıncılık |

|Kurul, Kahvenin Hatırı, Basımevi: Toplumsal Tarih Dergisi |

|Mete Soytürk, Türk Kahvesi ve Lokumun Öyküsü, Filiz Yayıncılık |

|Michael Gates Gill, Starbucks Hayatımı Nasıl Kurtardı?, Mikado Yayınları |

|Namık Açıkgöz, Kahvename, Akçağ Yayınları |

|Ralph S. Hattox, Kahve ve Kahvehaneler Bir Toplumsal İçeceğin Yakındoğu'daki Kökeni, Tarih Vakfı Yurt Yayınları |

|Rauf Tamer, Pazar Kahvesi Bir Kaç Resim Bir Kaç İsim, Toker Yayınları |

|Saime Küçükkömürler and Leyla Özgen, “Coffee and Turkish Coffee Culture” Pakistan Journal of Nutrition 8 (10): 1693-1700, 2009. |

|Salah Birsel, Kahveler Kitabı, Sel Yayıncılık |

|Serkan Özburun, Bir Bab-ı Ali Kahvesi Alaturka Öyküler, Kaknüs Yayınları |

|Şakir Eczacıbaşı, Kahvehaneler: Coffee Houses, Eczacıbaşı Holding |

|Şennur Şentürk, Tanede Saklı Keyif: Kahve, Yapı Kredi Yayınları |

|Taha Toros, Kahvenin Öyküsü, İletişim Yayınevi |

|Ulla Heise, Kahve ve Kahvehane, Dost Kitabevi Yayınları |

|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: |

|Ahmet ARI |

| |

|Title: |

|Director General- Directorate General of Research and Training |

| |

|Date: |

|1 March 2013 (revised version) |

| |

|Signature: |

| |

| |

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