1.

Seeds from Ifugao

Junley Lazaga with Prof. Arnold Molina Azurin
Ti Similla - Newspaper U P B a g u i o June 2011
6th Nakem International Conference
23-25 May 2011, Banaue Hotel, Banaue, Ifugao

Emotion as a huge part in culture

Starting up his talk with the reasons why the rice terraces was removed from the list
of the UNESCO World Heritage Sites, he proceeds: There is so much in culture that
is not comfortable. Culture is so very much a paradox. He cited Harold Conklin
who stated that in fifty years (since the year/s of Conklins research) the
rice terraces will not be a sustainable resource. Azurin moved on to admit
the slowly vanishing values and philosophy of Ifugaos rice culture along
with the disappearance of the indigenous ways of rice production. On the
bright side, the maintenance of the terraces even in a different trade that is
tourism Azurin points out, would show the interest to sustain the Ifugaos
connection to their/our ancestors. This, according to him, is of course an
emotional connection, an emotive valuation. A big part of culture is
emotion, according to Azurin.

2. Rice Today - October December 2010 Vol. 9, no. 4

-Outmigration
(my additional info: due to the use of newly introduced rice varieties replacing
their heirloom rice and the fertilizers it needs which was costly and led them in)The
increasing hardship eventually triggered a mass migration as many
farmers sought greener pastures. The abandoned and unproductive Banaue
rice terraces, a United Nations Educational, Scientific, and Cultural Organization
World Heritage Site, slowly started to deteriorate through erosion and poor
maintenance.

3. Ifugao Rice Terraces: Agricultural Heritage Systems dynamic

conservation and practices
Samuel Peafiel
-

Threats and Issues

The cultural beliefs, customs and traditions of the Ifugaos related to the use of their
natural resources under their harsh physical environment have been mainly the
factors that allowed the rice terraces-muyong agroecosystem to remain a
sustainable life support system of the Ifugaos. However, recent introduction of
modern farming technologies, christianity, changes in local governance,
access to education and modern means of living including transportation
have started to impact on one of the oldest rice and forest farming
system.
The introduction of high value vegetable crops which do not require year round
inundation and are very dependent on inorganic fertilizer and pesticide
inputs have contributed to the collapse of some terraces due to the
absence of water in the terraces. Absence of inundation promoted the growth of
large earthworms (Polypheretima elongata) that bore into the soil creating
tunnels where water passes thereby weakening the terraces. Changes in cropping
have also increased pests incidence especially rats (Ratus tanezumi).
With outmigration by the young who look for better jobs, better education,
and modern living, farm labor is becoming a problem. Thus, the mastery of
traditional rice farming, terracing and maintenance and upkeep of
muyongs is steadily being lost. The demand for raw materials in the wood
carving industry also encouraged muyong owners to cut the bigger trees
creating canopy gaps and reducing the water absorption of the
watersheds. Evangelization among villagers has likewise discouraged many to
disregard some ofthe customary rituals related to resource use and rice
culture. Traditional socio-political structures and institutions such as the
village work groups ubbu and baddang, the tomonas and mumbakis have
lost their roles in the villages when the democratic processes required that local
leaders be elected and school teachers, government technocrats and community
development workers have been immersed into the communities.
According to Medina (2003) the rice terraces are a creation of Ifugao culture. Any
intervention that tends to alter the social organization that evolved the ifugao
physical and social structures for thousands of years is the very threat to the

disruption of the ifugao rice terraces- muyong agroecosystem. (Additional info,

Medina already cited)

4. THE IFUGAO MUYONG: SUSTAINING WATER, CULTUREAND LIFE

(anthology)
Rogelio C. Serrano and Ernesto A. Cadaweng
-Deforestation
The increasing threat to local forests led to intervention by the
government and Ifugao elders, which helped to mitigate the destruction of
the muyong. Today, the local woodcarving industry continues, but caters to a more
limited market. Wood for carving is still obtained from the muyong, but in
sustainable volumes.
Following the establishment of the Regalian Doctrine, which states that all
natural resources including lands of the public domain belong to the
state, the muyong lands of the Ifugao became (officially) the property of
the Philippine Government. This government claim has been resented by the
Ifugao for many decades, as the tribe considers that it occupied and
owned the lands long before the Spaniards arrived and centuries before
the establishment of the Philippine Republic. Though dissatisfied with the
situation, many have lodged declarations for their muyongs, which give a
semblance of tenure. This arrangement requires that the government be paid a
minimal annual fee.
Conclusion
Despite receiving the Certificates of Ancestral Domain Claim, many Ifugao remained
apprehensive over the 50-year tenurial duration. The mindset of the Ifugao to
ownership is not time-bound, and any duration of tenure is inconsistent with this
view. These apprehensions were finally erased with the passage of landmark
legislation in 1997 the Indigenous Peoples Rights Act (1997). Devised by
Senator Juan Flavier, himself a member of the Igorot tribe under which the
Ifugao are categorized, the new act provides for an absolute Ancestral
Domain Title. It also promotes the incorporation and practice of local
peoples customs and traditions in the development and management of

their land. The law helps Filipino ethnic communities to fulfil their aspirations for
self-determination, while enjoying the blessings of their locally managed natural
resources. Thus, the Ifugao finally are assured the rightful ownership of their
muyongs and adjoining lands.
Our muyongs will be there to stay, till the end of time, declared Ifugao
documentarist Hangdaan. The present indications are that they will be playing
key roles in supporting the agricultural production systems, and the cultural and
significant values of the Ifugao people, far into the future.

5. UTAKI in Okinawa and Sacred Spaces in Asia:

Community Development and Cultural Heritage
Okinawa International Forum 2004
November 30th, 2004
Published by The Japan Foundation (PRIMARY SOURCE)

Report of the Symposium / Session 1

Safeguarding Ifugao Heritage Amidst Transformations
Joycelyn BOLHAYON-MANANGHAYA -The Philippines

Importance of both external and internal factors

The Ifugao people are attempting to preserve their unique living culture of rice
cultivation. This is a comprehensive effort that includes both tangible and
intangible aspects - not just rice cultivation as traditional agriculture, but
also the preservation of song, dance and other traditional performing arts
that have been nurtured amid agricultural work, and the beautiful
landscapes of terraced paddy fields.

Initially before safeguarding can take place, both external and internal factors
that have been causing, or those that may cause positive and negative
impact on these heritage values are determined. These are those that are
initiated or influenced by forces in the political, economic, social, and/or cultural
arena, which may cause the site to deteriorate, or to be conserved. An analysis of
these forces helps in knowing the cause and effects of problems and assist in
determining possible solutions that will help mitigate negative impacts.
-

UNESCO: more on the transmission of tangible cultural heritage,

less on tangible

There is increasing concern over the preservation and transmission of

intangible cultural heritage.
The task of preserving intangible cultural heritage such as language, songs, and
dances, nurtured and handed down amid daily life, presents different levels of
difficulty to that of preserving tangible cultural heritage.
UNESCO has achieved much in preserving the important cultural heritage of
humanity through its world heritage system, aimed at tangible cultural heritage,
such as historical sites and buildings, and natural heritage. But the preservation and
transmission of traditional performing arts, oral traditions and other forms of
intangible cultural heritage could still be described as a new field.

Prior to inscription

In the case of Ifugao heritage, conscious safeguarding is presently being

undertaken as a consequence of its inscription in the UNESCO WHL, and much later,
as a result of its listing to the WHL in danger. Progressive transformations taking
place in the province have lead authorities to deliberate efforts of safeguarding their
valuable heritage. Prior to inscription, the Ifugaos have been naturally
managing their rice terraces and culture, as instinctively and
unconsciously as they have done so in the past and through time
immemorial. The Ifugao rice terraces together with their culture have
been passed on though generations.
-

Change Inevitability

In living cultures such as that of the Ifugaos, transformations are inevitable. The
culture in itself has evolved through time. However, it is only recently that forces
causing these transformations are thoughtfully being studied, as a result of the
rapidly progressing changes currently taking place in the province.
-

Farming: a noble profession

Work in the fields is strenuous and demanding and is considered a noble profession.
During planting and harvesting season, men and women toil the land, from morning
to late afternoon. The rice terraces are a most valued possession, given so much
meaning and personal attachment that these have been handed down through
generations.
-

Downside of Developments

National government programs directed toward the development of all remote

areas of the Philippines have also been seen as one influential factor affecting
the integrity of significant heritage sites of the country. Programs aimed to
provide basic human necessities to remote places, like road systems, water and
electricity, communications have been considered to improve lifestyles
and standard of livings, but at the same time have been known to impact
on these cultural values. Modern influences brought about by television and
cable, have likewise influenced young impressionable Ifugaos with what is in vogue
in other parts of the country and the world. The younger generation exposed to the
outside world has become appreciative and more assimilated to these other
cultures.