The name of the chosen civilization is Ifugao. The beginning of the Ifugao comes from the term Ipugo, which means “ from the hill ” . Harmonizing to their mythology, their name is derived from Ipugo which refers to the rice grain given to them by their God, Matungulan. Besides, others say that the name comes from the word “ I-pugaw ” which slackly translates to “ dwellers of the Earth. ” Neighboring people refer to the Ifugao people as Kiangianl. Today, the people who inhabit this state refer to themselves as the Ifugao, although the country contains people who are non.
The Republic of the Philippines is an archipelago of about 7,000 islands. The first people arrived about 100,000 old ages ago. These persons were huntsmans and gatherers who survived off of the land ‘s basic resources. Thousands of old ages subsequently, people arrived from Asia and brought with them agricultural accomplishments and societal construction. From this cross-cultural intermingling, a civilization was created and the Philippines was born.
The linguistic communication name of the Ifugao people is Ifugao. The linguistic communication household returns like this: Austronesian Malayo-polynesian, Northern Luzon South-Central, Cordilleran Central, Cordilleran Nuclear, and so Cordilleran Ifugao. Therefore, the linguistic communication household of the Ifugao linguistic communication is Malayo-polynesian.
There are Four divergent idioms of the Ifugao linguistic communication: Amganad, Batad, Mayoyao, Tuwali, each with distinguishable assortments: Amganad: Burnay Ifugao, Banaue Ifugao ; Batad: Ayangan Ifugao, Batad Ifugao, Ducligan Ifugao ; Tuwali: Apao Ifugao, Hungduan Ifugao, and Lagawe Ifugao.
As stated by “ The Ifugao – native people, ” “ The Ifugao have a linguistic communication that changes from small town to village. Dialect and alteration of pronunciation can do it a existent challenge to keep a conversation between neighbouring villagers. However, an official linguistic communication lexicon has been produced. ”
Population within Ifugao society in the 20th century has varied anyplace from 60,000 to over 100,000. Harmonizing to Malone, “ Population denseness in some countries approaches 400 per square stat mi. ” The lone architectural constructions noted for this group of people are the houses in which they reside and their extended rice cakes that extend from halfway up the mountain side all the manner down to the underside of the vale.
The Ifugao people live in crossroadss. These are like bantam communities that are located alongside the mountain near an proprietor ‘s rice patty. There are about 8 to 12 houses per crossroads. There are besides edifices for the single, which is discussed subsequently in this assignment.
The houses of the Ifugao people are really little. The typical family consists of the atomic household. A atomic household is a household consisting of merely a female parent, male parent and their kids. Once a kid becomes a adolescent and he or she is old plenty to take attention of his or herself, they go in live in either male child or girl places. Typically the Ifugao house sits on four hardy stations, with no Windowss. Harmonizing to Fowler, “ Inside there is an unfastened Earth and rock hearth for cooking and floor mats for kiping and sitting. Family gear, such as baskets, bowls, vesture, accomplishments ( human and animate being ) , and charming points, are hung from the walls or stacked on carven shelves. Although Ifugao houses vary little from this basic constellation, houses of aristocracy frequently feature differences, such as monolithic Hagabi lounging benches, decorated Attic beams, kingposts and doorposts carved with human images, and ornate exterior frezies portraying hogs, carabao and other animate beings. ”
The grownups and their smaller kids ( one ‘s who can non take attention of themselves ) live together while kids who can keep their ain lifestyle live in different houses. When the adolescents reach the age where they become interested in the opposite sex, the male adolescents leave their house during the twenty-four hours to run into females in other houses. From this intermingling, twosomes finally form. Soon after a miss becomes pregnant, the twosome will wed. After matrimony, the twosome will either construct their ain place, live in a place of person who has died without childs, or live in a place left by one of their parents. After they settle in to their house, it is the ma ‘s responsibility to take attention of the kid and the pa ‘s responsibility to supply for the household.
Peoples in the Ifugao civilization live a really basic life style to do a life. The usual life style consists of agribusiness and hunting, with anthropologists qualifying the adaptative scheme as agriculturalists. Harmonizing to Malone, “ Ifugao remission is derived chiefly from agribusiness ( 84 per centum ) with an extra 10 per centum derived from the elevation of aquatic zoologies, such as Phoxinus phoxinuss and snails, in afloat rice Fieldss. The staying six per centum of subsistence involve fishing ( fish, eels, toads, snails and H2O boodles ) ; runing ( cervid, wild American bison, wild hogs, civet cats, wild cat, python, iguana, cobra, and fruitbat ) ; and assemblage of insects ( locusts, crickets, and emmets ) every bit good as big assortment of wild workss. ” As we can see, the chief responsibilities are be givening to the rice cakes. The work forces are normally the 1s that participate in the hunting and fishing. When the work forces hunt after wild cervid and hog, they normally use runing Canis familiariss to help them. The Canis familiariss are non raised to finally eat ( like some nearby civilizations ) ; the Ifugao people respect and admire Canis familiariss.
The Ifugao political system is better characterized as a sociopolitical organisation. Harmonizing to the article, Ifugao – Sociopolitical Organization, “ Traditionally, societal distinction has been based on wealth, measured in footings of rice land, H2O American bison and slaves. The affluent blue bloods are known as kadangyan. The ownership of hagabi, a big hardwood bench, occurs their position symbolically. The Ifugao have little by manner of a formal political system ; there are no heads or councils. There are, nevertheless, about 150 territories ( himputona’an ) , each comprised of several crossroadss ; in the centre of each territory is a specifying ritual rice field ( putona’an ) , the proprietor ( tomona ‘ ) of which makes all agricultural determinations for the territory. ”
Government is ill established among the Ifugao ‘s. Harmonizing to Malone, “ The maps of authorities are ( or were ) accomplished by the operation of corporate affinity duties, including the menace of blood feud, together with common apprehension of the adat or usage jurisprudence given the people by ascendant heroes, in peculiar the inviolability of personal and belongings rights. ”
Work force earn regard harmonizing to their rice cakes. The bigger their cake is, the higher the position they have in the community. Besides, within the Ifugao community, there is a “ rice head ” . The rice head is one of the taking priests and the people respect him for spiritual authorization, but he does non hold ultimate authorization over the Ifugao people. For the most portion, people are “ on their ain ” when it comes to authorities control.
Harmonizing to Malone, “ Each sibling group is the centre of an exogamic, bilateral kindred. : Basically, this is descent traced and kinship groups assigned through both male and female lines with matrimonies being “ outbred ” alternatively of “ inbred ” relationships between households. Basically, people do n’t get married within their household, but outside of it.
The grownups and little kids all live together. When the kid comes “ of age ” , which is fundamentally a adolescent, they move out of their parents house and live on their ain in a 2nd house with other childs their age of the same sex. When the work forces begin to seek for married womans, they leave their houses during the twenty-four hours and the adult females stay in their places to recognize and welcome work forces. They start in a really cool and unagitated atmosphere, such as gags and insouciant talk, but finally relationships signifier. After a miss becomes pregnant, they will wed. At this point the twosome will either construct their house or populate a house left by their parents or person who has passed off without kids. When they are settled in, the female parent ‘s responsibility is to care for the kid while the male parent Hunts for nutrient for the household.
Marriage within the Ifugao civilization is rather simple. The normal signifier of matrimony in the Ifugao society is monogamy. Monogamy is being married to merely one individual at a clip. Although monogamousness is widely practiced, polygyny is practiced on occasion by the wealthy. Even thought the definition of polygyny is that either male or female may hold multiple partners, it is chiefly the males that have multiple married womans. In these state of affairss, the first married woman has higher authorization and position than her co-wives.
Harmonizing to Malone, “ Marriages are confederations between kin groups. First cousin matrimonies are forbidden in pattern and theory, but marriages to more distant cousins can take topographic point. ” These matrimonies can take topographic point with a payment of mulcts in farm animal.
The work forces are able to take their married womans within this civilization. There are no constituted or set matrimonies for the Ifugao people. When the work forces are interested in matrimony, they begin run intoing other adult females in their society. When they begin their relationship, it is a really insouciant environment. Finally it become serious, and after the adult female is pregnant, the adult male and married woman get married. They will so travel into their ain topographic point together to get down their household.
This seems pretty similar to the American matrimony system on the fact that we look for and take our ain mate. Some people get married before they are pregnant while others get pregnant before they are married ( although some people may ne’er get married ) . I think this is decidedly a civilization I could be a portion of, in the interest of their matrimony system that is.
Ifugao society is much separated. Men and adult females live apart unless they are married and/or brother and sister, but even at a certain age of childhood ; they go and live on their ain, off from their parents. Work force are the 1s who hold political power, or deficiency thereof, in the Ifugao civilization. Normally, the lone “ powerful ” people in this society are work forces who are respected because of their wealth. The division of labour is set between the genders every bit good. Since this a really simplistic civilization, the adult females tend to the kids and house work while the work forces tend to the Fieldss of rice and runing nutrient for the household. I would name it a authoritative, mobile manner of life.
Another note that adult females are non as “ powerful ” or extremely touted as work forces is the fact that, in the instance that polygyny does be, it is with multiple married womans and normally non multiple hubbies. This signifier of matrimony is really rare and merely among the elite and rich people in the civilization.
For me, I would n’t wish to populate within this civilization. I think it is good for work forces and adult females to blend and mix within the workplace, place, and political power. Work force and adult females bring different thoughts and ways of life to the tabular array, and I think a successful civilization allows work forces and adult females to blend freely. Therefore, I would non desire to populate in the Ifugao society.
Religion is an indispensable portion of the Ifugao civilization and is important in every stage of life. Their faith provides a agencies by with the unknown can be approached and understood. Ifugao faith is a really complex construction based on ascendant worship, animism, and charming power. Harmonizing to Fowler “ The Ifugao pantheon consists of countless religious entities that represent natural elements, forces and phenomena in add-on to hereditary and metaphysical existences. The trust and assurance that the Ifugao have in these existences allow them to confront what is frequently a complex and awful universe with a great trade of assurance and apprehension. They believe that the Gods and other existences are accessible and can be influenced by the proper rites and behaviour to mediate on behalf of an person or the full community. By and large the Gods are viewed as generous and benign existences who enjoy banqueting, imbibing vino and masticating betel nut, as do the Ifugao themselves. However, the Gods are speedy to anger and if ignored or treated severely can rapidly go crabbed, demanding autocrats capable of doing bad luck and hurt. ”
The Ifugao people have created ceremonials to honour and esteem their divinities, although some are seldom acknowledged or called upon. Others, who control day-to-day life, such as agribusiness and wellness, are invariably worshipped and called upon. The greatest importances to the Ifugao are rice or agricultural divinities which have the power to guarantee big harvests and really increase the sum of rice already in storage.
Although the Ifugao have no cognition in composing, they were capable of making a literature that matches with some of the state ‘s finest in heroic poem and folk narrative. Their literature is passed orally. Their conundrums serve to entertain the group every bit good as educate the immature. One such illustration of an Ifugao conundrum is, harmonizing to Siangio: “ Dapa-om ke nan balena ya mubuttikan nan kumbale. ” This translates to: “ Touch the house and the proprietor runs about. ” The reply is spider.
When the Ifugao gather together, they use Proverbss to give advice to the immature. These Proverbss are used to emphasize points. The 1s who have gone to formal school begin their talks before big meetings or assemblages with Proverbs. Here are a few Ifugao Proverbs harmonizing to Sianghio:
“ Hay mahlu ya adi maagangan: : The hardworking will ne’er travel hungry. Hay “ uya-uy ” di puntupong hello kinadangyan di ohan tago. : : The banquet is the yardstick of a individual ‘s wealth. Hay itanum minute, ya hidiyeh aniyom: : What you have planted is what you will harvest. ”
Ifugao myths normally are about hero ascendants, Gods and other supernatural existences. They narrative lines normally have these heroes confronting jobs that they are presently confronting. This allows the Ifugao people to supply hope and comfort to their places. When these narratives are recited, they are normally in barked-out, terse phrases followed by the tulud, which means “ forcing ” . The tulud aims to convey the charming powers that stand behind the myth. At the terminal, the determiner kalidi is chanted and the narrarator enumerates the benefits which should be obtained from the myth. The myths are normally concluded with the phrase, “ because thou art being mythed. ” They have myths that screen common cultural narratives such as: creative activity of the universe, creative activity of adult male, great conflicts and heroic poem battles. They besides have narratives that cover other worldly known events, such as the “ great inundation ” or “ Noah ‘s Arc ” to the Bible. Harmonizing to Sianghio, “ Other Ifugao legends that have been recorded include, “ The Legend of the Ambuwaya Lake ” ; “ The Origin of the Pitpit or The Bird of Omen ” ; “ Why the Dead Come Back no More ” ; and “ How Lagawe Got Its Name ” . ”
Other such of import narratives are the charming narratives, called abuwab. These narratives are believed to possess mystical powers. Harmonizing to Siangho, “ Examples are the “ poho-phod ” and “ chiloh narratives ” , which are normally told in decease and illness rites. The abuwab is normally about the legendary hubby and married woman, Bugan and Wigan. ”
Besides, Siangho says, “ The Ifugao heroic poems are chanted love affairs stating of the beginnings of the people, the life and escapade of the Ifugao heroes, the heroism of work forces and the beauty of adult females, every bit good as antediluvian imposts and traditions. ”
