IFUGAO formerly a part of the old Mountain Province.

e. created as an independent province on June 18, 1966 by virtue of Republic Act No. 4695. The name is derived from the word "IPUGO". Pugo meaning "hill" while the prefix "I-" means "from".

The tagu (literally means man) still belong to the kadangyan class but have not performed the formal rites to attain the status. The nawotwot (poor) or makibokla (working class) comprise the majority and are considered the lowest class. Villages are no more than small clusters of huts spaced between large areas of rice terraces. Travel between the villages is by foot, along the narrow footpaths along the edges of the terraces. Huts in the villages are on stilts four or five feet high. Strange looking discs are placed toward the top of each set of stilts. The purpose of these discs is to prevent rodents and other pests from getting up into the hut. The home has no window and a single room and doorway. To get into the house you must climb a ladder, which is pulled up at night. They do not bury the dead. Instead they wrap them in cloth and hang them in trees where they drip during decomposition. Once the body has been reduced to a skeleton it is wrapped in what is called a death blanket and kept under the eaves of the hut. The Ifugao people also engage in elaborate rituals to appease their dead ancestors. Priests plead on behalf of the people to request the dead not to come back for their relatives. Animal sacrifices are also offered to appease these dead ones. The Ifugaos are a very industrious and friendly people. They are extremely courteous to visitors. The women will rise from their hard work in the rice paddies to greet newcomers. At the village they will present visitors with rice wine in a communal cup as a symbol of friendship

Location a landlocked province of the Philippines in the Cordillera Administrative Region in Luzon. Covering a total land area of 262,820 hectares The Ifugao inhabit the most rugged and mountainous part of the country, high in the Central Cordillera in northern Luzon, with peaks rising from 1,000-1,500 m., and drained by the waters of the Magat River, a tributary of Cagayan River. The area covers about 1942.5 sq. km. of the territory. Their neighbors to the north are the Bontoc; to the west Kankanay and Ibaloy; to the east the Gaddang; and to the south the Ikalahan and Iwak.

Population The population of the Ifugao has been estimated at between sixty and one hundred thousand, with no recent census figures available.

Social System There are generally three classes in the Ifugao social system: The richest families are called the Kadangyan, who usually dominate all aspects of community living in the Ifugao society.

Ifugao religious beliefs are expressed in the numerous rites and prayers that comprise the main body of Ifugao myths. The myths and folktales tell of their gods and goddesses, related supernatural beings, their ancestors and the forces of nature. The Ifugaos, aside from being deity worshipers, are nature worshipers and ancestor worshipers. Before harvest, the Ifugaos carries out a ritual called Munbulul, where they offer animals to the bulul it is a wooden statue; female or male. An expert performer in the invocation of the gods, is needed. The family can invite the neighbors to join in, also with the ritual meals. It is performed when the family finds it necessary. It is sacred to the family who owns it. The hudhud is recited and chanted among the Ifugao people during the sowing and harvesting of rice, funeral wakes and other rituals. Estimated to have originated before the 7th century, the hudhud comprised of some 40 episodes often take three or four days to recite. The language of the chants, almost impossible to transcribe, is full of repetitions, synonyms, figurative terms and metaphors. Performed in a leader/chorus style, the reciter often an elderly woman occupies a key position in society. There is only one tune, common to the entire region, for all of the verses. Very few written examples of hudhud exist. The economy of the Ifugao is sustained predominantly from agriculture. In fact 84 percent of the income is derived from this source. The remaining sixteen percent comes from the cultivation of aquatic fauna in

the rice fields as well as fishing for such things as fish, eels, frogs and water clams. Hunting of deer, wild buffalo, pigs and snakes supplements the income. In previous generations the accepted method of exchange was barter. In more recent times, however, this has been replaced with rice and money. Main imports of the Ifugao are livestock, cotton, brass wire, crude steel and Chinese decorative items. Plants used by the Ifugao Oryza sativa Considered as the prestige crop Planted primarily on payew Stored in the alang Linked to tattoos and agricultural rites Harvest season = thanksgiving feast tungo/tungul = day of rest May be used as currency Crops used during Rice Festivals Bayah Rice cakes Betel nut Ipomea batatas Considered as the staple food Primarily plated on payew Zea mays Major crop Planted primarily on uma Ritual Plants Cordyline fruticosa

 Guava and wild tomato are used for the preservation of the diseased Planting Rituals Plant rice when there is no moon or during a new moon because rice planted under a full moon yields abundant flowers but less grains Sa pagtatanim ng gabi, camote at cassava, dapat walang buwan. Sa pagtatanim ng bungang-kahoy dapat may buwan Maganda magtanim ng kamote kung ang langit as bughaw at kumpolkumpol ang mga ulap. Ifugao women, in general have a greater role in the maintenance of the rice fields. They weed and clean as well as plant and harvest the ube in their uma. They do domestic chores such as cook food for the family as well as tend their hogs.

Some of the rituals for the rice agriculture performed by in the granary of the field-owner are the following: panal, which is done when sowing of selected rice seeds; pingil, performed when transplanting the seeds; and kulpi which is done during the rest period. The Ifugao indigenous religion believes in a supreme being called Maknongan, the god to whom sacrifice and rites are due, and said to be the gods of reproduction and controller of mans life. Many other gods are worshiped; among them are bagol, dalom, lagud, daya, and daggahna. From these spiritual entities, the most famous to tourists is bulul, (simply because many wooden effigies, ornate pieces like pendants with carved bulul are now available for sale). Bulul is said to be the guardian spirits of granaries and forests. The Ifugaos believe that these gods are generous, approachable and can be influenced by the proper rites and behavior. But if ignored or treated badly, these gods can quickly get angry and may cause misfortune and injury.

The mountains are believed to be the homes of gods, goddesses and spirits. Types of forests: 1. Pine 2. Mossy Ifugao Perceptions on Farming Farming for the Ifugaos is more than basic sustenance, they regarded it as the manifestation of their relationship with natural and supernatural forces In fact, the core of their religion is the rite for man and for rice culture, called the baki. A native priest called mumbaki performs the different kinds of rites --rites for every phase in mans life, and rites for every stage of rice agriculture.

Rice Rituals of Ifugao Ifugao culture revolves around the rice, which is considered a prestige crop. There is an elaborate and complex array of rice culture feasts inextricably linked with taboos and intricate agricultural rites, from rice cultivation to rice consumption. Harvest season calls for grandiose thanksgiving feasts, while the concluding harvest rites "tungo" or "tungul" (the day of rest) entail a strict taboo of any agricultural work. Partaking of the rice wine (bayah), rice cakes, and betel nut is an indelible

practice during ritual activities.

the

festivities

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Traditionally, the culture of the Ifugaos has been intimately connected with the cultivation of rice. Twelve rice rituals, performed by the native mumbaki, define the Ifugao agrarian calendar. These rituals, conducted throughout the rice growing cycle, helped maintain the balance the Ifugaos had with their environment and help ensure a bountiful harvest. (Dulawan 1982) The agriculture year starts in December with the 'lukya', which means opening, and it marks the start of the planting season (tung-od) and the taking of the rice from the granary. The 'hipngat' is performed after the cleaning of the terraces The 'panal' (locah or lo-ah) is performed as the seeds are sown in the seedbed. The 'bolnat' ceremony occurs as the seedlings are transplanted to the terraces. Blessings are asked for productive and healthy plants.

The 'paad' is conducted as the rice grains mature; making promises to the gods as the rice grains are maturing. The 'ngilin' ceremony signals the eve of the harvest season.

During the 'ani', the harvest-day ritual recalls the story of how the sacred rice, ipugo or butnol, came from the sky world and was first planted in the terraces. The 'upin' the post-harvest ritual, asks for blessing on the harvested rice and the village with prosperity, health and peace for all. The rice cycle ends with the 'kahiw' rite of thanksgiving and the replenishment of the granaries.

After the planting season is completed, the 'kulpi' (ulpi) marks thanksgiving for a successful planting. The ceremony might take place in January or February. The 'hagophop' ritual occurs during the growing season, while farmers weed the terraces. The mumbaki prays for the protection of the plants from pests and diseases. The 'bodad' is recited while the terrace walls are being cleaned and cleared; asking for the rice plants to bear abundant grains.