The final document of Ifugaooo 3S1TYf0WMEAZbWEY16.pptx

The final ppt of Ifugao

1. I f u g a o

2. The Ifugao people, inhabiting the mountainous region of northern Luzon, Philippines, are renowned for their ancient rice terraces, a testament to their advanced indigenous agricultural practices. Their history is deeply rooted in their terrain, with a distinct cultural identity characterized by complex social structures, headhunting traditions, and rich oral history. The term “Ifugao” is derived from ipugo, meaning “earth people” or “humans,” as opposed to spirits and deities. Unlike the term “Igorot” used by Spanish colonizers for mountain people, the Ifugaos prefer their distinct name. Ifugao became a separate province after the division of the old Mountain Province, with its capital in Lagawe.

3. THEORIES ON THE ORIGIN AN h MIGRATION OF THE IFUGAOS According to Ifugao mythology, Wigan and Bugan are the ancestors of the Ifugaos who had lived in a village called Kiyyangan (now Kiangan). They are believed to be children of deities in Kabunyan or the Skyworld. By some force of circumstance and with the consent of their father, Wigan and Bugan married each other and went to live in Daya or the Western world where they begot two boys and three girls.

4. Years after, their descendants inhabited the Ifugao world. After the occurrence of a great flood, it is believed that only Kabigat and his sister Bugan survived. Eventually, they married each other and settled in Kiyyangan where they had many children.

5. Pre- colonial Society: Before Spanish contact, Ifugao society was organized into small, independent communities with complex social hierarchies, governed by customary laws and traditions, including practices like headhunting for prestige and revenge.

6. Ifugao became a politico- military unit of the Spanish colonial government in 1889 as ordered by Governor General Valeriano Weyler with Quiangan (now Kiangan) as the seat of government. This strengthened the number of armed forces aiming to put the people under Spanish authority. When Governor Weyler left ifugao and returned to Spain, he left Kiangan with at least 135 civil guards to command.

7. The Ifugaos – known to be a warring tribe – started attacking the Spanish military forces in Kiangan then in the whole Ifugao after Weyler left. The series of attacks on the Spanish military outposts in other parts of Ifugao eventually weakened the Spanish forces. This resulted in the withdrawal of Spanish forces in Ifugao in early 1898.

8. After the Spanish attempt to colonize the Ifugaos, the Americans followed in establishing a civil government in Ifugao, assigning Lt. Levi Case as governor in 1902. Lt. Case put up his headquarters in Banaue with Lt. Jefferson Gallman as his assistant. When Lt. Case was promoted and transferred to another assignment, Gallman became Lieutenant Governor in 1905. This was also the year when Ifugao was separated from Nueva Vizcaya and became a sub- province. Sometime in 1910, Gallman transferred his headquarters from Banaue to Kiangan, right wherethe Kiangan War Memorial Shrine now stands.

9. Kiangan, as a Municipal District during the start of the Philippine Commonwealth era in 1935, became the seat of the Provincial Government of the Sub- Province of Ifugao. The following year, Luis Pawid, Sr. was designated as the first deputy governor of Ifugao until the outbreak of World War II in 1942.

10. Ifugao became a major battleground in the final year of World War II, as General Tomoyuki Yamashita made his last stand against American and Philippine Commonwealth forces at Mount Napulawan Yamashita surrendered in Kiangan in September 1945

11. Ifugao was formerly known as a part of Mountain Province. It was created as an independent province on June 18 1966 by virtue of Republict Act No. 4695, otherwise known as the division Law of Mountain Province. Under this Law Mountain Province was divided into 4 provinces namely: Benguet, Ifugao, Kalinga- Apayao and Mountain Province.

12. The word “Ifugao” means hill. The Spaniards changed ‘pugo’ to ‘pugaw’ and was finally changed by Americans to Ifugao. The Ifugao is a group that lives in a mountainous region of North Central Luzon aroung the town of Banaue. Also known as the ‘Ifugaw’ ‘Ipugao’ ‘Yfugao’ they are former headhunters who are famous for their spectacular mountain- hugging rice terraces.

13. Capital: Lagawe Municipalities: 11 Barangay:176/177

14. Ethno- linguistic groups Tuwali - spoken largely in the western area including Kiangan, Lagawe, Hingyon, Hungduan and some part of Banaue, Asipulo and Lamut. Tuwali is the lingua franca and ilocano is the second language. Ayangan - spoken in the Eastern area including Mayaoyao, Aguinaldo, Alfon Lista, and some part of Banaue and Lamut.

15. 3. Kalanguya - mostly spoken by the people in Tinoc and some parts of Asipulo. Lamut (western part) and Alfonso Lista (eastern part) are the melting pot of all these groups.

16. Social Hierarchy: Understanding the Ifugao class system The Ifugao social hierarchy is composed of 3 distinct classes: - They are considered as the elite class, possessing wealth, power, and influence.Kadangyan are typically the landowners and hold prominent leadership roles in their communities. - represents the middle class in Ifugao society. They are primarily farmers, artisans, and traders who contribute to

17. - They are often landless peasant or workers who engage in manual labor. They perform essential tasks such as planting and harvesting crops maintaning the terraces and providing support to the higher classes.

18. Education and Social Institutions The Ifugao people primarily learn through a deeply embedded system of oral traditions and practical skills passed down through generations within their close- knit kinship structure, where elders teach children about farming, crafts like weaving and woodcarving, genealogy, and community norms through daily activities and informal gatherings, rather than a formal schooling system; their social organization is heavily based on kinship ties, with social status largely determined by land ownership and the ability to host large feasts, known as “cañaos,” which reflect their wealth and prestige within the community.

19. Educational Institution Early schools in Ifugao( Pre- 1900s to early 1900s) Traditional Indigenous Learning Center - Before formal schools, education in Ifugao was informal, passeddown through oral traditions, community rituals, and apprenticeship in farming and craftmanship American- establishment schools (early 1900s) - During the American colonial period, public schools were introduced, primarily teaching English, basic arithmetic, and vocational skills.

20. Schools Founded in Ifugao Ifugao State University ( IFSU)- 1920 Esablished in 1920 as the Nayon Settlement Farm School in Lamut. Became Ifugao Pilot Opportunity School for Agriculture (IPOSA) in 1946 Upgraded to Ifugao Agricultural and Technical College (ISCAF) in 1982 Became Ifugao State University( IFSU) in 2009 under Republic Act No. 9720 Campuses: Lamut(main), Lagawe, Potia, Tinoc, Hapao, and Aguinaldo, Kiangan, Mayaoyao

21. Ifugao religious belief forms the foundation of Ifugao religious belief. They believe that objects, places, and natural phenomena possess spiritual essence or powers - The ifugao people offer sacrifices, perform, dances and recite chants and prayers during these rituals, seeking guidance, protection, and blessing from the divine. The role of mumbaki is crucial in Ifugao religious practices. Mumbakis act as intermediaries between the people and the spiritual entities, condcting ceremonies and providing guidance based on their deep understanding of the sacred traditions and rituals.

22. Ifugao Baki and Mumbaki is the Ifugao system of rites and prayer imploring favour from deities. Baki or the Ifugao ritual and ceremonial prayer, performed by a mumbaki (Ifugao ritual specialist) or a group of mumbaki, is the connecting medium of the Ifugaos to the ancestral spirits and the unseen forces to beseech prayers for good harvest, health, prosperity, and blessings. The baki can be construed into five (5) categories basing from the elements of the ritual such as the intention of the ritual, processes, and tools being used.

23. By and large, there are 3 worlds proximate to luta (earth) where deities are believed to be inhabiting. 1. Dalom - described as a habitation underneath earth where the god Yogyog is 2. Daya - believed to be where the sun sets. 3. Kabunyan where a supreme being, referred to as Ma’nongan dwells. Ma’nongan comes from the root word ‘onong’ which means ‘give’ or ‘confer’.

24. is a male who has learned how to do ceremonies. There are no formal schools for baki. A youngster can learn his baki by simply listening to the prayers being recited during the occasions. The Ifugao universe is subdivided into five (5) regions namely: Kabunyan (Skyworld), Dalom (Underworld) Lagud (Downstream Region) Daya (Upstream Region) Pugao (Earth Region)

25. A honga is usually a public occasion although the people do not have participation, say response like in a mass, in the recital of the baki. 1. Hongan di matagu (honga for the living) - Honga di tagu is for the walfare of an individual, especially the sick or the elderly. Categories of Hongan di tagu Dinupdup- requires several pigs and often carabao Paamag dah baki- Does not require a lot of animal offering

26. 2. Hongan di page - performed for the success of the stages of the agricultural cycle. The celebration is a must for the owner of the designated puntonakan. A puntonakan is a rice field that leads every stage of agricultural cycle. The following are the rice rituals: Lukya- bringing out the first rice bundles from the last harvest. Panal/Hopnak- Sowing of rice seeds Bolnat/Pingil - Transplanting of rice seedlings Kulpi- Feast after the transplanting of seedlings. Hagophop- Ritua when rice plants grow new leaves.

27. Tagtag/dog- al - Ritual for protection of rice from pests. Paad - Ritual when rice plants form grains Kolating/ Ahi- an/ Bfoto - Harvest ritual Upin - Post- harvest general welfare rite for villagers asking the gods for protection from ailments and for prosperity and peace. Kahiw- Ritual for the lifting of prohibited food and gathering of certain vegetables, fish and other aquatic food from the rice fields imposed during the harvest season. Bakle- Thanksgiving ritual for the year’s harvest. Payo- The Ifugao rice terrace itself.

28. Soh- ong- The main dike of a rice terrace. Tap- ey- The smaller dikes within a rice terrace. Hagpe- The stone walls that support the rice terraces. Alang- Rice granary, elevated to protect the harvest from pests. Tapuy- Traditional rice wine, used in many rituals and celebrations.

29. Along with the harvested rice, native black pigs and chickens were offered to the gods and rice deities. The rading of the bile and liver of the butchered pigs by the mumbaki showed a good omen, allowing the community to proceed with the ritual. The presence of ritual paraphernalia such as the “moma”, the “palipal” (bamboo clapper), the “pama- ahan” (wooden bowl), “tingab” (ritual box), “bayah”( rice wine) and the “bulul” (rice god) completed the performance of this daylong ritual under the “alang” (rice granary).

30. The calendar is divided into different months and seasons, each with specific agricultural activities.The center of the diagram has four main divisions: AHI- ANI (Harvesting Season), LAWANG (Transition), TI- ALGO (Land Preparation), and KIWANG (Sowing and Growth). Ahi- hopnak – Sowing of seeds Ahi- tunod – Rice transplanting Ahi- dalu / Ahi- kagoko – Weeding activities Ahi- gabut – Land preparation Ahi- ani – Harvesting

31. Various indigenous rituals are performed at different stages to ensure a good harvest. Tungoh and Bakle are significant ceremonies. Ubaya is a period of rest and spiritual observance. The Ifugao follow an intricate system of managing water, soil fertility, and crops through community cooperation and traditional knowledge

32. L<scJOna Luyana Ah ‹- ani ( Ł¥arvesting) Tu ngmh Kah iw Punnuk Lukya

33. Is the practice of exhuming the bones of the dead, cleaning and rewrapping them after a year or more depending on necessity and returning them to the grave or lubuk. It is also the Ifugao’s way of showing love and valuing what their deceased loved ones have done for them

34. - It is also the Ifugao’s way of showing love and valuing what their deceased loved ones have done for them

35. - Is a traditional woven cloth that will be wrapped on the bones. - the dead body was placed in sitting position

36. Day 1: The remains are carefully exhumed from the traditional burial chamber (gungat) or grave. The bones are cleaned, often meticulously, removing any remaining flesh or debris. The bones are then arranged in the proper anatomical position. The cleaned bones are wrapped in a new, traditional woven cloth (uloh for males, tolge for females). The old shroud is often displayed for public viewing.

37. Day 2: The immediate family continues to prepare food and rice wine (tapuy) for the anticipated guests. The invitation to the Bogwa is often extended beyond the immediate family to the wider community and even neighboring villages. This day involves feasting and socializing, a contrast to the mourning of the initial burial.

38. Day 3: In the afternoon, the rewrapped bones are carried back to the grave. Gong music (pattong) often accompanies the procession. The skull is typically positioned facing the opening of the burial chamber.

39. Reasons for Performing Bogwa Dreams of the deceased: If a family member frequently dreams of the departed, it's believed the spirit is communicating a need or longing. Sickness in the family: Unexplained illnesses are sometimes attributed to the dissatisfaction of a deceased relative's spirit. Widow/Widower remarriage: To seek the blessing of the deceased spouse for a new union. Commemoration and honoring: To pay tribute to the departed and ensure their memory lives on. Fulfillment of a last wish: To carry out a request made by

40. Rituals in after birth (Ritual Seclusion): The mother observes a period of ritual seclusion for three days after giving birth. During this time, she stays inside the house and avoids contact with others, including her husband. The husband is responsible for providing her with food, which he leaves at the entrance of the house. Husband's Responsibilities: The husband plays a crucial role in caring for the mother and the newborn. He fetches water, gathers firewood, cooks food, and washes the baby's clothes and diapers. Recovery Period: The ngilin is seen as a time for the mother

41. Protection from Evil Spirits: Some practices aim to protect the newborn from evil spirits. This includes placing ginger inside the room where the mother and baby stay and pushing sharpened bamboo sticks with ginger into the four corners of the roof. : This ritual is performed for the firstborn child after the umbilical cord falls off. It involves prayers for the baby's health and well- being and may include butchering a chicken and sharing a meal. .

42. • Naming Ceremony : After delivery, visitors are not allowed until the "among" ritual, where the baby is given a name. : These rituals are performed to ensure the health and good characteristics of the baby. "Kolot" is for boys, and "Balihong" is for girls. First Haircut (Kolot/Bumalihong): This ritual, performed for boys (Kolot) and girls (Bumalihong), often involves prayers for the child's well- being and development of good characteristics.

43. Imbango/ moma - This is a betrothal ritual and may even starts at infancy. Bubun/Tanig- Marriage ceremony Uya- uy- eleborate marriage feasts for the kadangyans Hagabi- A prestige rite and the most expensive, highest and final display of wealth. A himmagabi attained the highest social status and is entitled to respect and priveleges.

44. Burial rites - The burial rites vary depending on the social status and/ or cause of death. The burial ritual for kadangyan follows an elaborate series of rites. For a murdere victim, an elaborate but unusually different ritual called the “ munhimong” is performed. Punnuk- is an elaborate post- harvest ritual among the Hungduan people and is inscribed by UNESCO in 2015 on the representative List of the Intangible Cultural Heritage of Humanity. This is performed on the concluding days of the harvest season and includes a series of activities culminating in the tug- of- war competition at the river.

45. Important rituals in the Ifugao calendar: “Mayaw” (rice planting ritual): A ceremony to ask for a bountiful harvest by invoking the spirits of the rice fields. “Binnadangen” (harvest festival): A celebration after the rice harvest, giving thanks to the deities for their blessings. “Gotad ad Ifugao” (foundation day): A modern festival celebrating Ifugao culture and heritage.

46. "Dahnga" refers to a specific type of community help or service. It's one of several traditional systems of cooperation found in Ifugao culture. While also a form of community help, Binnabaddang can refer to services ordered by an authority figure (like a barangay official) for public projects. It can also refer to the practice of transferring ownership of rice fields to a newly married child.

47. This is an exchange of labor, often measured in days, where farmers work on each other's fields in rotation.

48. Some of the recorded gods and deities as described by Ifugao elders: Amalgo- Chief of the Sun gods Ambulan- Chief of the Moon gods Manahaut- The deceiver Amkidul- Thunder god Amkolyog- Earthquake god

49. The gods/ deities are clustured following hierarchy according to Dulawan (2001) and may belong to any but not limited to the following categories: Bagol- the superior gods Maknongan- gods to whom the sacrifice is due and considered gods of reproduction and controllers of man’s life. Matungulan- gods to be appeased Nangga Idoh- evil gods Halupe- Charmer gods Munkontad- charmer gods Pipinading ya bibiyo- earth spirits who dwell in big trees,

50. Ifugao garments and textiles - One of the most iconic Ifugao textiles is the “tapis” a wraparound skirt worn by women. The tapis is intricately woven using different colors creating beautiful tapestry of patterns and textures. It is often paired with a “baag” a loose- fitting blouse with colorful embroidery and bead work

51. The Ifugao people also creates striking accessories to complemement their traditional atire. They weave colorful belts called “inaladdi” and intricately beaded necklaces known as “ginutuan”.

52. Wood Carving and Bulul Statues The highlight of Ifugao wodcarving is the creation of Bulul statues, which play a symbolic role in the Ifugao beief system. These statues, carved from locally sourced wood, represent ancestral spirits and deities and are belived to embody the essence of the Ifugao spirit.

53. The bulul statues are meticulously carved with distinct features, such as elongated bodies, prominent noses, and folded arms, which symbolize fertility protection, and abundance. The Bulul statues are placed in rice granaries or other significant areas, becoming guardians and mediators between human and spirit world.

54. Courtship in Ifugao Courtship begins with a show of informal interest between a man and a woman. If a man is interested in pursuing a formal relationship with the woman his first step is to approach the elders of the woman’s family. If the woman says “no” before the elders, this means that the man has been turned down. If she says “yes” to the mans declaration, then it means that they will have to arrange for a formal engagement ceremony.

55. If the woman says yes then the following things takes place: The man has to bring a mediator who will speak on his behalf. The mediator is very important because it is he who negotiates the date for the engagement ceremony which must take place before the entire clan. This engagement ceremony is called mom- an. The mediator also negotiates the number of pigs the prospective groom must bring the mom- an. During the engagement ceremony itself, only the groo m , the mediator and members of the woman’s clan are

56. Symbolic elements used during the engagement ceremony: Rice Betelnut Salt Dried meat

57. Ifugao Terms Punuk - older woman Agamang - Native house Momon - engagement Halud - Courtship Bokya - Single Aamod - parents Wano - traditional attire of men Tolge - Traditional attire of women

58. Games, Oral Literature, Music, Sports and Dances

59. Games 1. Akkad - played by two or more individuals/ groups where they walk and run using a pair of stilts or akkad. This akkad is made of wood with protruding branch or nailed wood to step on.

60. 2. Bangngunan - This is participated by men and to play the game, the players lie down on the opposite directions with their hips on the same level.

61. 3. Bultung (wrestling) - The bultong is an indigenous wrestling match of the Ifugao. To play the wrestlers holds the G- strings and tries to pin the opponent

62. 4. Guyyudan( tug- of- war)- is an indigenous game which has evolved . In the distant past, guyyudan is played in cultural activities such as the ‘ punnuk’ ritual among the activities that culminate the ‘punnuk’ is the tug- of- war in the river.

63. 5. Hanggul - hanggul is usually played by males and this game determines the strongest in a community.

64. 6. Uggub - The ‘uggub’ or throwing of darts(young runo shoots) is a trial by ordeal in cases of theft.

65. 7. Hinnukting/ Hukting- an - is a game is based from cockfighting. Hukting in the Ifugao- Tuwali language means ‘bump’

66. Oral literature Some specific Ifugao oral literature pieces. This includes long narrations depicting the lives and conquest of local heroes. this is evident in ne of the oral literature called “hudhud”, which consists of narrative chants performed especially during harvest and wakes(elderly persons who died a natural death). This hudhud, an Ifugao oral literature, is inscribed by UNESCO in 2008 as one of the Worlds Intangible Cutural Heritage of Humanity.

67. This is a ritual ballad that highlights the supposed achievement of a hero. This is only performed during prestige rituals and death of a wealthy elder as they remove precious items from his body. This is a jovial parody and mostly contains mutual criticism by males and females who are chanting alternately. This usually happens during prestige feast when people are intoxicated by wine.

68. - These are usually short stories consisting of myths, folktales, legends, and gables for entertainment and also in teaching the children cultural values.

69. Myths in Ifugao culture often revolve around deities and creation stories. The Creation of the World – The Ifugao believe that the world was created by the god Maknongan and populated by spirits and deities before humans arrived. The Story of Kabigat and Bugan – A myth that tells how the first humans came to be and how the Ifugao learned their way of life.

70. Ifugao songs are sung during work, rituals, and celebrations. Liwa – Traditional work songs sung during planting or harvesting. Oyayi – Lullabies sung by mothers to put their children to sleep. Ballihung – A song for courtship and love, often sung by young men to express admiration.

71. Music Their music is among the constant in festivities, ceremonies and other social gatherings in the communities. The songs are generally chant- like storytelling, which is commonly performed in group on occasion. In some songs, the community singing may also include solo parts. The instruments which are usually used include gongs, wooden bars( bangibang) palipal ( made from bamboo) Ingngiing(noseflute) and dipdipu( leather drum)

72. Dances The Ifugaos have a distinctive indigenous dance that features the eagle- like opening of hands. - This is usally performed by the Ifugao- Tuwali group in Kiangan, Lagawe, Hingyon, Banaue and Hungduan. The number of gong beaters may vary from 3- 5. This is performed during weddings, thanksgiving parties and other social gatherings.

73. - The pagaddut is a wedding dance originated in Kiangan, characterized by a faster beat as compared to the dinnuy- a. This becomes ceremonial dance when performed during an Uya- uy ritual. - This is widely danced by the ayangan people who inhabit the Northeastern region of Ifugao. This dance recognizes the equal role of men and women in the community. Acordingly this dance originated in the past as a victory dance in celebration of a successful headhunting expedition. Nowadays, it is mainly performed during special occasions such as wedding or other social gatherings.

74. - The tayaw dance is commonly performed by the kalanguya people, especially during festivals like “Keleng”. Accordingly, it is natural dance based on a bid bird called “ Tuldo”.

75. Ifugao Festivals

76. Gotad ad Hingyon Gotad ad Hingyon was organized on April 1994. It aimed to strengthen camaraderie among community members and to preserve cultural identity through ethnic sports and cultural events.

77. Gotad ad Kiangan Gotad ad Kiangan in 1996, the gotad was integrated into the activities of Kiangan town fiesta held annually on the first day of May. This evolved into four- day festival featuring gottadan(ethnic parade), chantin, tayo, rice wine drinking and public lunch.

78. - A post harves thanksgiving festival for a bountiful harvest - It is performed usually during the month of August. - It is a celebration of spirit and unity of the community as manifested in their collaborative efforts and rituals.

79. Igkhumtad ad majawjaw Held 3rd week of april.It features ethnic and modern- day sports, street dancing and agro- industrial fair, the even is loosely based on the mythical tale of Aliguyon.

80. Lenong Festival Lenong Festival is the annual town fiesta of the municipality of Mayaoyao to commemorate the end of World War II, a memory to hudreds of men who dedicated their lives for the libration and freedom of the countr. “Lenong” means peace

81. Igkhumtad ad Aguinaldo Celebrates a town fiesta called Igkhumtad to commemorate Aliguyon’s extra- ordinary strength and skills in ethnic games, at the 2nd week of April community members of this ayangan town enjoy a whole week of ethnic of ethno- modern games, songs, dances, and cultural performance

82. Kulpi ad Lagawe - “Kulpi” is a segment of the rice planting festival of Ifugaos. This practice starts after planting the phase to implore the aid of the gods and the spirits for the protectionof the rice crop against diseases. - Celebrates last week of April. Highlight of the festival are ethnic- inspired, street dancing, float cintes, indigenous game, ethic chants and dances.

83. Rambakan (Lamut) - A contemporary ilokano term for a place where sporting events are held amidst a festive atmosphere. It showcase ehtnic games and cultural shows from different ethnic group. - “Rambakan” means time to celebrate a successful year of prosperity and usually held during first week of April

84. Kulpi ad Asipulo Traditionally this is perfomed during rice planting in an agricultural area is completed. The native priests or mumbaki conduct the ritual invoking the souls of dead ancestors, calling upon the gods and dieties to accept the sacrificial offerings and bless the growing plants for a good harvest. A post- harvest thanksgiving festival that honors rice as a sacred crop.

85. Imbayah Festival and urpih ad Banaue Imbayah- prestige rite performed by the elite of Banaue to announce their ascedency to the village aristrocacy. Urpih- thanksgiving festival to celebrate the rice planting in the rice field. The festival marks the transition of Ifugao individuals from commoners to the elite (cadangyan). It also highlights the rice harvest and Ifugao heritage.

86. Tungo ad Hungduan This is to revive the practice of tungo. In olden days, tungoh was a non- working holiday for rice- farming villages A thanksgiving festival for a successful rice planting season.

87. Ammung Festival - It features ethnic games and performing arts from the different ethnic groups. - Among festival portrays the richness and beauty of the culture and traditions of the different ethnic groups.

88. Keleng di Tinek A prestige rite to mark the villagers entry to the village elite. It involves a lot of merrymaking, wine drinking and feasting on meat and sweet potatoes amidst dancing and singing.

89. Gotad ad Ifugao Gotad ad Ifugao as a fest commemorates the establishment of Ifugao as province. It was made possible through the promulgation of Republic Act No. 4695 on June 18, 1966. The foundation day is also a special holiday in the province by virtue of Republic Act No. 11101 that was approved on October 26, 2018. The 18th of June is called “Ifugao Foundation Day” “Gotad” means big gathering

90. Tourist Spot in Ifugao

91. Tappiyah Falls About 30 minutes from Batad Village is cascading waterfall with its enormous natural poll for swimming.

92. Batad Amphitheater Terraces These rice terraces are shaped like of an amphitheater and is located in barangay Batad.

93. Buyukan Waterfalls This can only be reached byt a three- hour hike from Poblacion, Hungduan. This is located in Barangay Abatan and is near the border of Hunduan and Tinoc municipalities Banaue Rice Terraces Dubbed as the Eight Wonder of the World. The rice terraces start from the base of the mountain range and reach up to several thousands feet high. In 1995, it was inscribed in the UNESCO Heritage List as a continuing Cultural Landscape.

94. Mayoyao Rice terraces This spot is 44 kilometers away from Poblacion, Banaue. The Poblacion of Mayoyao lies in the midst of these rice terraces upon arrival in the town one is awed with brathtaking view of the rice terraces where all dikes are tierred with flat stones. Hapao rice Terraces This is another stonewalled rice terraces located in the municipality of Hungduan and is 55 kilometers from the capital town of Lagawe.

95. Nagacadan Rice Terraces Are found in Kiangan and these show how forest management and rice terracing are complementary. Magat Dam It is reputedly the biggest dam in Asia. This is located near the Municipality of Alfonso Lista and about 25 kilometers from the town center of Santa Maria A sulfuric hot spring at Barangay Tukuan in the Municipality of Tinoc. This can be reached by a two- hour hike from Mansoyosoy, Buguias, Benguet.

96. Mt. Napulauan Located in the municipality of Hungduan, This mountain is very accesible to mountain trekkers. The thick tropical rain forest and its rare flora fascinate conquerors of this peak.

97. Kiangan Shrine Gigantic memorial shrine to commemorate the end of World War II. It is concrete pyramid type structure, which resembles an oversized Ifugao Native House located at Linda, Kiangan. It depicts historical events from Filipino opposition, to the Death March and the role of the Ifugao and American troops in the defeat of General Yamashita

98. Mt. Nagchajan/ Nagchagan The site where Japanese troops fought fierce battles during W.W. II. The mountain has several grottos stone walled trenches and foxholes. One can also find rusty shells on this old battleground.

99. Bintakan and Nahtoban Caves Bintakan Cave - It is located at the rocky slope of Ibulao, which is about 2 km from the provincial capitol. The mouth of the cave is overlooking the Ibulao river. It is a three- room cave with drippling water that forms the stalactites and stalagmites of different beautiful shapes. It can be reached by trycicle ride and 20- minute ascent to the mouth of the cave

100. Nahtoban cave The cave is much larger than bintakan cave and has a descending entrance with four rooms unexplored. It is located at Boliwog, Lagawe, about 4 km hike from the Poblacion passing through trails. Huge quantities of guano are found in the cave.

101. Ambuwaya Lake The lake is deep and good for swimming and boating. The shaded sorrounding is an ideal place for picnics.

102. Junior Pulag( Highest Point)

103. Bogyah Hotspring Is located in Ba- ang that lie in the hapao river which serves as delightful respite after trekking

104. Apfo- or tomb These are large stone mausoleums containing the bones of the towns ancient warriors and elite. The construction of theses igloos represents the resourceful use of Ifugao stoning technique.

105. Ifugao Museum This museum displays Ifugao artifacts and is under supervision of the National Museum of the Philppines. It is 32 meters away facing the shrine and 300 meters away from the Municipal Hall

106. Makaliwagha and Lebhong Burial Caves Are filled with wood coffins and the remains of the first people of Mayoyao. A legend tells of an attentive lizard leading people to these three chambers designating each one for men, women and children Tam- An Village A typical village situated 240 steps down from the Banaue Hotel’s swimming pool. Woodcarving and hand woven products are produced and sold to travelers

107. Million Dollar Hill The hill overlooking the Poblacion of Kiangan. It got its name from the last war when the allied armies spent millions of dollars worth of bombs and ammunitions to annihilate the enemies in the area. Bokiawan Village 12 Kilometers from Banaue located in the center of the Bokiawan rice terraces where traditional Ifugao practices of land use and livelihood still exist

108. Pula and Cambulo Native Village Is a rustic village in the first leg of the trekking route from Banaue viewpoint to Banga- an. This cobbed stone village offers native house stay. The ancient craft of bark cloth weaving thrives here. Lumauig Stone Is a huge enchanted black rock held by only three smaller stones in the middle of the Balangbang river. It is believed to mean that Mayoyao people will stay strong and happy as long as the stone stands.