TINAWON:
IFUGAO TRADITIONAL Rice Production
By:
Zenia B. Ananayo
(Nurturing indigenous Knowledge Experts among the Young Generations of Ifugao(NIKE3) and the
National Commission on Indigenous Peoples(NCIP), Ifugao Provincial Office)
August 2009
INTRODUCTION
Traditional rice production in Ifugao is divided into two phases, namely: field preparation and rice
production. These are subdivided into four seasons of unequal duration in the agricultural calendar,
namely: kiwang(off season), lawing(planting season), tiyalgo( dry season), and ahitulu(harvest season).
Keeness on the effects of astrologice and seasonal changes on the crops prompted Ifugao forebears to
carefully plan each agricultural work within a year to prevent crop failure. The systematic scheduling of
tasks in rice cultivation exemplifies an efficient organization of agricultural work.
Meanwhile, understanding on soil degradation and rejuvenation made it imperative for them to
cultivate rice crop only for six months and left the rice fields to fallow for the remaining months. Further,
knowledge on the rich diversity of biological resources existing in the Ifugao agro-ecosystem facilitated
the discovery of useful herbs in effective pest management.
SEASONS IN THE AGRICULTURAL CALENDAR
Because districts differ in their ecological settings and owners of ritual fields (puntonakan) have their
leeway in initiating agronomic activities ,districts follow different schedules. TRhus, annual seasonal
calendars are specific to particular districts. Also, precise dating is impossible as years rarely have the
same number of days. The termination of each local agricultural year is determined by the conclusion of
harvest rites and not by celestial phenomena(Conklin:1980:13).
IWANG/KIWANG: OFF SEASON
This is the longest season with rainy and cold days as well as typhoons with rainy and cold days as well
as typhoons. It begins in late July or eraly August after the last ritual holiday of the preceding harvests
until late November or first part of December. Rice fields are left to fallow to regain their fertility.
Meanwhile, woodlots are planted and swidddens are harvested and replanted. Moreover, prestige
feasts are usually held during this period as there is abundance of food.
(attach photo of a post harvest state. Ricefields are left to fallow)
Work Stages and Rituals
Ubaya Feast. When there is an exceptionally good harvest, a post harvest thanksgiving feast (ubaya)
takes place. Animal sacrifices consist of a pig and five chickens. Rice fields and the rice granary are
blessed so that they may continue to yield abundantly and be protected from theft and calamities.
(attach photos ubaya rite performance)
Ukya/Luat ritual. This means to “open’. After about a month, this this ritual is performed to seek
permission from the deities before the first bundles of rice are brought out for consumption. Grains are
brought out for pounding starting with the content of the huguhug then the palah. For the tumonak, it
requires the offering of ten chickens and a pig. However, a common farmer may just offer a chicken.
(attach luat rite)
Apuy. This is done after about two months after the luat. At the rice granary of the couple, three
chickens are offered to the deities and ancestors. Bundles of rice stored at the granary are brought out
for consumption.
(attach apuy rite)
Bakle. Rice cakes are prepared at the rice granary of the tumonak. Drinking and feasting is sought.
Farmers help in pounding the glutinous rice into flour. They eat and drink until evening. The bulul are
brought out of the granary to witness the rites.
(attach photos of bakley in Gisigit)
Ahilamun. In the early part of August, small groups of women return to the field to cut back the dead
and ratooning rice plants. Then they are treated into the mud to decay thereby enhancing soil fertility.
Ahiloba. Terrace walls including the paddies, dikes, and surroundings are cleared. Water outlets are
blocked to raise water levels in the terrace. At the same time, they make mounds (inad0/pingkol) at the
center of the field or at the sides of the terraces for planting vegetables.
(attach photos of the following: >grasses surrounding the rice fields are cut, dried and burned, > ice
stalks are treaded into the mud to decay , > mulches (inado/pingkol) are made for planting vegetables
as well as to serve as fertilizer, sunflower leaves are mixed with mud to enhance soil fertility)
LAWANG: PLANTING SEASON
This is the season of field work and rice planting. It runs from late November until March. During this
period, terraces are prepared for planting.
Work Stages and Rituals
Ahigaud/Ahi law-ang. As soon as the women finish clearing the field, the men take their turn in the
field work. They level the pond field, reshape the paddies, and repair whatever part of the ricefield is
destroyed during the previous agricultural year, especially the mud or stonewalls and the dikes.
(attach photos of >terrace walls and pond fields are cleared and collapsed stonewalls are rebuilt, >
dikes are repaired and pond fields are leveled, > seedbeds are prepared)
Ahipaphod. Seed bed preparation. In preparing the seedbed(panopnakan), the pond field is drained of
water. Any living organism that might eat the seeds or deter their germination is removed. Next, the
seedbed is leveled.
Lokah/ Loah. Before the rice grains are brought out to the rice fileds for sowing, one chicken is offered
to the skyworld deities so they will allow the seeds to germinate well and be protected from pests and
calamities.
Ahihopnak/Ahipatang. Upon completion of the lokah ritual, the rice panicles are placed on the
seedbed. Seeding is done only in the afternoon so that fowls will not devour it. The one who laid the
panicle, usually an old woman, should observe the following:
a. She should not enter the house until dusk; otherwise, rats will ravage the seeds on the seedbed;
b. Upon entering the house, she should immediately go to one corner, sit, and wait for other
members of the family to prepare her food;
c. She must avoid warm foods, vine vegetables, and meat offered in a ritual lest the grains will not
sprout; and
d. She must not take a bath until the seeds germinate so that the grains will grow evenly.
Panal. Again, the deities are supplicated so that the seeds may germinate well and be protected from
pests and calamities.
Tungo. A ritual rest day is observed after sowing. Virtually, no one is allowed to go to the ricefields.
Violation of this tungo may provoke the ire of the deities and will not affect the germination and growth
of the seedlings.
(attach photo of> the rice grains sown or sowsing in the rice fields >grown seedlings ready to be
transplanted)
Ahiballin and Ahihadah. While observing all these restrictions, the woman can accomplish other field
taskes. If there are rice stalks and weeds that did not rot, she turns them over(ballin) to putrefy further
or remove (hadah) them. The rest of the pond field is also prepared for transplanting.
Bolnat. When the sdlings have grown and ready to be transplanted, this ritual is held to beg the deities
not to let the seedlings wilt whentransplanted; instead, they are implored to allow the seedlings to grow
well and yield abundantly.
Ahiboge/ Ahitunod. When the seedlings grow about a foot, transplanting(kahiboge) sets in. The
owner of the biggest rice field (tumonak) initiates the first transplanting activity in his rice field.
(attach photos of > rice seedlings are uprooted and transplanted into the rice ponds)
Nibokla. Rice transplanting has been finished.
Kulpi/ Ulpi/Urpi. This is held after every farmer has finished transplanting rice seedlings in their
respective fields. It is done to thank the deities for the success of the transplanting season. Abundant
rice wine is prepared and every farmer partakes in the merry-making. Meanwhile, the deities are
implored to protect the rice crop from pests and calamities so they may grow healthy and mature well.
(attach photos of transplantined rice seedlings and .photo of a thanksgiving feast )
TIYALGO: DRY SEASON
(This season lasts about 3 months, from…)
This period runs from late March until late June. By this time, the rice seedlings are growing. Farmers
devote their time in maintaining rice crops and irrigation channels as well as destruction of pests.
Meanwhile, swidden farms are planted.
Work Stages and Rituals
Hagophop. Before the first weeding of the rice crops, this ritual is performed to seek permission from
tge deities so that they will allow the weeds to wilt but not the rice rops.
(attach photos of >a chicken sacrificed to appease the deities and grant the farmers’ requests;
>irrigation and drainage canals are also cleaned to ensure flow of water to the rice fields > Water is
distributed through bamboo channels)
Ahikagoko, Ahihagaphap, Ahilupung. When the crops grew about 2 feet tall, groups of women set
about to weed them(kagoko). This enabkes the roots to acquire all the necessary nutrients from the soil.
After which, they clean the paddies (hagaphap) walls and surroundings(lupung) for the second time.
Holok Pest Ritual. When infected plants are found, all infected parts are picked off and burned or left
under the hot sun to dry. In case of any worm attack, herbs are selected, chopped, and mixed to make a
potent compound against the pests. As always, sacrificial animals are offered and strict observance to
certain restrictions is required. Another technique in pest control is to synchronize transplanting. This
way, pests spread and the devastating effect they can cause in one rice field is minimized.
Hulin/ Tagtag Ritual. This is performed when rats infest the rice crops. Groups of men drive away the
rats from the fields with the use of wooden implements and bamboo clappers.
(attach a photo of men driving rats from the rice fields with clappers thru the hulin/ tagtag ritual)
Ahi-abul/ Ahi-adug. As soon as the crops boot(munbuhbuh/munhulit), the farmers put up scarecrows
and tie strings to ward off birds from eating the spikelets.
(attach photos of > rice grains beginning to mature> strings are tied to ward off birds from eating the
maturing rice grains)
Bodad. When the rice crops are about to bear grains, this ritual is performed to seek the blessings of the
deities so the grains will be full, heavy and mature well. Three chickens are offered.
Paad. The farmers must refrain from eating all kinds of aquatic foods, otherwise, the spikelets will not
bear grains.
Gito and Puwo. This thunderstorm and typhoon rituals are performed to implore the deities to spare
the rice crops from being destroyed.
AHITULU/ AHI-ANI: HARVEST SEASON
This is the shortest season in the Ifugao calendar. It runs from late June to July and it concludes the
agricultural year.
Work Stages and Rituals
Hanglag. Early bundles of rice are reaped from the rice fields and toasted to make tinukpi. This is to test
the grains if they are ready to be harvested. Meanwhile, the mumbaki invokes the deities to hasten the
ripening of the grains.
Ngilin. On the eve before the scheduled day of harvest, a chick is offered to the deity of covetousness
Umamo) so they will not interfere during harvest. The people believe that because of their jealousy,
they may cause trouble among the harvesters and other workers or may decrease the yield; hence, they
must be appeased.
(attach photos of> munbatawel >women tying the rice in bundles, > mumbaki performing harvest rituals
at the rice granary for bountiful harvest and protection of workers)
Ahitulu/ Ahi-ani/Ahibotok. After confirming that the grains are ripe, harvest begins. Once again, the
first to harvest his crop is the tumonak. After him, the rest may follow. Very early in the morning, before
harvesters reach the rice field, a small group of women set out to cut choice seeds(binong-o) to be used
on the next agricultural cycle. Women harvest the grains while the men carry the harvest to the rice
granary. Implements used are: (a) gamulang- knife used by women for gathering grains; and (b)
batawel- wooden pole carried on the shoulders of men with bundles of rice placed on both ends of the
pole. Compared to other work stages, the harvest season is the most enjoyable since everybody
participates in the harvest activities regardless of age, gender and capability.
Aside from that, abundant rice wine is served both at the village and at the rice field , thus, relieving the
harvesters’(munbotok) and the carriers(munbatawel) thirst and weariness. To top it all, both groups of
men and women sing the hudhud and engage in a playful banter; thus, creating a cheerful atmosphere.
After harvest, the people take a rest for about two to three weeks. Then, the women return to the field
to glean late ripening grains.
Dimakal. Post harvest. Everyone has harvested his or her rice field.
Ahi-hape and Ponpon. Drying and Storage. The newly harvested grains are dried under the sun the
following day. After three days of drying, the grains are stored inside the rice granary. Some are brought
inside the residential houses and kept in the huguhug as well as in the palah.
(attach photos of > drying of newly harvested rice > Ritual paraphernalia photos cleaned and kept until
the next ritual performance.)
Tungo. Rest day is declared the next day after harvest.
LUWA RITUAL. This is performed to ask permission from the deities for the people to eat shells and
fishes as well as vegetables.
HU-AP RITUAL. To close the season, another ritual, the hu-ap, is performed. Hu-ap literally means “to
cover “. One chicken is needed for the accomplishment of this ritual. All instruments and paraphernalia
used during the ritual performances are kept.
REFERENCES:
Barton, R.F. Ifugao Economics. 1992. American Archaeology and Ethnology. University of California
Publications. Vol. 15, No. 5, pp 385-446.
Bulayo, Zenia. 1998. TINAWON Production Among the Namulditan Farmers in Huingyon, Ifugao.
Bachelor’s Thesis. University of the Philippines College Baguio.
Conklin, H.C. 1980. Ethnographic Atlas of Ifugao: A Study of Environment, Culture and Society in
Northern Luzon. New haven and London: Yale University Press.
Dulawan, Manuel. 2000. The Ifugao. National Commission for Culture and Arts. Intramuros, Manila.
Highland Production in the Philippine Cordillera, Central Cordillera Agricultural Programme(CECAP)
2000. Pp. 51-53.
Nozawa, C., Malingan, M., Plantilla,A., and Ong, J. Evolving Culture, Evolving Landscapes: The Philippine
Rice Terraces. In Amend, T., Brown, J., Kothari, A., Phgillips, A., and Stolton, S. (eds.) 2008. Protected
Landscapes and Agrobiodiversity Values. Volume 1 in the series, Protected Landscapes and Seascapes,
IUCN & GTZ. Kasparek Verlag, Heidelberg. P. 71-93.
SWIDDEN FARMING
By: Zenia Ananayo
July 2009
Otherwise known as shifting agriculture, swidden farming is defined as “any agricultural system in which
the fields are cleared and cultivated for shorter periods than they are fallowed”.(Conklin:1957 in Jianchu
& Ruscoe: 1993:11) Unlike the widely propagated view that swidden farming is destructive, swidden
farming is actually “a strategy of resource management in which fields are shifted in order to exploit the
energy and nutrient capital of the natural vegetation- soil complex of the future site”( McGrath:1987 in
Jianchu & Ruscoe: 1993:11). By pursuing this more constructive perspective, swidden farming is
therefore regarded as a subsistence strategy in the tropics where swidden fields are highly integrated
into local biodiversity, geographical complexity and socio-cultural variability”(Jianchu & Ruscoe: 1993:
13).
Sites For Swidden Farming
Almost always, swidden farms are located on steep slopes of mountains, in canelands, private woodlots,
as well as in communal forests. It is made by clearing out grasses, shrubs, and trees. These are left to dry
under the sun and burned later. The soil is dug and made into strips for planting. In Hungduan,
ditches(gota) are dug around the farm for wild animals to fall and be trapped when they go near the
farm.
The lidah/ lichah and dolyah refer to a gradient surrounding a rice field or a space in between rice fields.
It is sometimes left uncultivated but is regularly cleaned to prevent rats from establishing their abode. In
case the lidah is between two rice fields, cleanliness in the area is maintained by both farmers tending
the adjacent rice fields. For maximization of space and effort, the lidah is often cultivated and planted
with sweet potato and vegetables. Plots are constructed with ditches dug in between for water
drainage. In addition, the lobah or the slope of a hill near the settlement and aguidayan or simply the
backyard may also be cultivated.
(attach photos of swidden farms, preparation of swidden farms)
Period of Cultivation
Normally, swidden farms are cultivated for three years. After three years, soil fertility tends to decrease.
Once the fertility of the soil diminishes, the camote grows small and the swidden farm has to be left to
fallow to regain its fertility. This way biodiversitry is recreated naturally. Several years later, the swidden
farm can be cultivated again.
In the study conducted by Jianchu & Ruscoe(1993) in Haliap, Asipulo(formerly a barangay of Kiangan) it
appeared that canelands are left to fallow for one to seven years while woodlots are left to fallow for
seven to fifteen years. Swidden farms that are abandoned for about twenty years may develop into
secondary forest.
Types of Crops Grown
Camote (Ipomoea batatas L.) is the usual crop cultivated in the swidden farm since it requires less time
for its maintenance. Once planted, it is left until it is ready for harvest. Camotes are propagated through
cuttings. Tender slips from the camote vines are cut and kept in a cool and dry place for at least two
days before it is planted.
Camotes serve as food for both the people and animals like pigs, chickens, and ducks. The leaves and
stems as well as parings of the camote are chopped and cooked and fed to the animals. According to
Barton(1992), “the camote or sweet potato is the most important of all crops to the Ifugao…he could
forego any other crop than this. Nevertheless, the Ifugao despises camote. To say that a man has only
camotes to eat is to pronounce him poverty –stricken. Yet camotes are the chief food of more than half
of the people.
(attach photo of camote farm > camote food for animals)
Upland rice may also be grown in the swidden farms. This type of rice variety do not require wet paddy
which is essential on the traditional rice variety known as the Tinawon. Other crops raised are taro,
cassava, yam, corn, pigeon peas, beans of different varieties, mongo, squash, pechay, cabbage, garlic,
and onions, among others. These are usually intercropped with the camote.
Systems of Use
Swidden farms are either operated only by members of a clan or family or cultivated by anyone in the
community after abandonment. For instance, in Kiangan and Hungduan, swidden farms are owned by
families. On the other hand, swidden farms in Banaue and HUngduan are considered communal. After
having been abandoned, the swidden farm can be cultivated by any farmer within the community.
For one who does not own a camote farm, he may ask a neighbor to give him a portion of his camote
farm in exchange of apig or any other valuable animal or possession. Such arrangement is called demet
among the Kalanguyas (Tinoc ADSDPP:2007).
Work Stages in Camote Cultivation
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A portion of a hill or mountain is cleared for conversion into a swidden farm. Among the Tuwalis
of Hungduan, ritual restrictions (imoh) are observed. These include sexual abstinence,
abstaining from eating hot food and cooking.
Before the onset of the rainy season, the swidden farm is cleared of remaining debris from the
burning. The ashes are left to act as fertilizer.
Camote cuttings are prepared when the rainy season sets in. These are later planted in the
swidden farm.
When the camote crops are growing, the farmers weed the farm and sort the camote vines. \
After 5-6 months, the sweet potatoes can be harvested. He first camote tubers are harvested
either for family consumption or for animal food.
Selective harvesting is done every other month to allow the young tubers to mature for the
farmers to have ample supply of camote throughout the year.
After three years, the farmers harvest and remove the old camote crops and plant the farm with
another camote variety along with other legumes. This is the final harvest of the root crop.
Farmers dig all camote tu bers and clear the farm.
Green manuring can be subsequently undertaken to fertilize the farm for the next camote
cultivation. If not, the farm is left to fallow for several years to regain its fertility.
REFERENCES:
ADSDPP of the Tuwali Tribe of Hungduan, Ifugao. 2007. Municipal Government of HUngduan, Ifugao
ADSDPP of Tinoc, Ifugao. 2007. Municipal Government of Tinoc, Ifugao.
Barton, R. F.
Conklin, H.C. 1980. Ethnographic Atlas of Ifugao: A Study of Environment, Culture and Society in
Northern Luzon. New Haven and London: Yale University Press.
Jianchu, Xu and Ruscoe, Mariliza T. 1993. The Use of Indigenous Knowledge in Agroecosystem for
Biodiversity Conservation; A Case Study in Barangay Haliap, Kiangan, Ifugao, Central Cordillera,
Philippines. University of the Philippines, Los Baῆos and Ford Foundation.
INTERVIEWEES:
Binwag Calingayan. A mumbaki from Bangbang, Hungduan. April 18, 2009.
Mirza Addug. A farmer from batad, Banaue. June 2, 2009.
IFUGAO ETHNOGRAPHY MANUAL