Suggested citation: Ananayo,Z.(2009). Tinawon: Ifugao Traditional Rice Production. Nurturing Indigenous Knowledge Experts among the younger generations, Phase 3. nikeprogramme.net. https://nikeprogramme.net/?p=80
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 (offseason), lawang (planting season), tiyalgo (dry season), and ahitulu (harvest season). Keenness on the effects of astrologic 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. Thus, 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. It begins in late July or early 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 swiddens are harvested and replanted. Moreover, prestige feasts are usually held during this period as there is abundance of food.
Work Stages & 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.
Lukya/ Luat Ritual. This means “to open”. After about a month, 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.
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.
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.
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 treaded 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 (inado/pingkol) at the center of the field or at the sides of the terraces for planting vegetables.
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 & 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 rice field is destroyed during the previous agricultural year, especially the mud or stonewalls and the dikes.
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 fields 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. T he one who laid the panicles, 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 rice fields.Violation of this tungo may provoke the ire of the deities and will not affect the germination and growth of the seedlings.
Ahibalin and ahihadah. While observing all these restrictions, the woman can accomplish other field tasks. If there are rice stalks and weeds that did not rot, she turns them over (balin) to putrefy further or remove (hadah) them. The rest of the pond field is also prepared for transplanting.
Bolnat. When the seedlings have grown and ready to be transplanted, this ritual is held to beg the deities not to let the seedlings wilt when transplanted; 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.
Nibokla. Rice transplanting has been finished.
Kulpi / 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.
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 & Rituals
Hagophop. Before the first weeding of the rice crops,this ritual isperformed to seek permission from the deities so that they will allow the weeds to wilt but not the rice crops.
Ahikagoko, ahihagaphap, ahilupung. When the crops grew about 2 feet tall, groups of women set about to weed them (kagoko). This enables 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 todry. In case of army worms 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 mendrive away the rats from the fields with the use of wooden implements and bamboo clappers.
Ahiabul/ahiadug. As soon the crops boot (munbuhbuh/ munhulit), the farmers put up scarecrows and tie strings to ward off birds from eating the spikelets.
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 & Rituals
Hanglag. Early bundles of rice are reaped from the rice fields and toasted to make tinukpi. This is to test the grains idf 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.
Ahitulu/ ahibotok/ ahi ani. 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.
Ahihape 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 pala.
Tungo. Rest day is declared the next day after harvest.
Luwa Ritual. This ritual is performed to ask permission from the deities for the people to eat shells and fishes as well as vegetables.
Huap Ritual. To close the season, another ritual, the hu-ap, is performed. Huap 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. 1922. American Archaelogy and Ethnology. University of California Publications. Vol. 15, No. 5, pp 385 – 446.
Bulayo, Z. 1998. Tinawon Production among the Namulditan Farmers in Hingyon, 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, M. 2000. The Ifugao. National Commission for Culture and Arts. Intramuros, Manila.
Highland Rice 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., Phillips 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.