by Christina B. Dano
There is a place in the Cordillera Administrative Region, particularly in Ifugao’s Hungduan, where three communities—Hapao, Baang, and Nungulunan—participate in a series of post-harvest rituals collectively known as “ huowah .” The final ritual, “ punnuk ,” is an energetic tugging competition held in the Hapao River. Before “ punnuk ” takes place, two other rituals, the “ baki ” and the “ inum ,” are conducted at the home of the “ dumupag ,” the lead family from the “ kadangyan ,” a traditional wealthy class that owns inherited terraced fields . These rituals are led by the “ mumbaki ,” a ritual specialist who offers chants of gratitude to the gods for the harvest and to the ancestors for the terraced fields passed down to the present generation of the “ dumupag .”
The “baki” is a divination ritual that involves sacrificing chickens, and occasionally a pig. The bile of the sacrificed animal is examined to determine its suitability as an offering to the gods and ancestral spirits. If the bile is considered “maphod” (very good), a male elder announces from an elevated terrace embankment that the “punnuk” will take place the following day, inviting the community to prepare for the event.
After the “ baki , ” three jars of rice wine, prepared by the ‘ dumupag , ” are brought to the ritual area for the “ inum . ” ” Between chants, the “ mumbaki” opens each jar, starting with the largest, and takes the first sip of the finest wine from the smallest jar. Once he has taken his sip, the rest of the community is free to share in the wine from the large jar. The festivities begin with shouts of revelry, signaling a night of merrymaking before the “ punnuk .”
The “kinaag:” a captivating human-shaped figure crafted from tightly packed dried rice stalks and vines, showcasing the artistry and cultural significance of traditional craftsmanship.
The “Punnuk ” involves two main elements: the “ kina-ag ” and the “ pakid .” The “ kina-ag ” is the object of the tugging contest, made from tightly packed dried rice stalks bound with vines called “ ae . ” It is shaped like either a ring or a human figure.
The pakid, used to pull the kina-ag, is a sapling of the bottoba tree ( Callicarpa formosana ), typically five meters long and ten centimeters in circumference. A hook is fashioned at the base of the pakid to securely attach the kina-ag during the tugging. The gathering of materials and the creation of the kina-ag is a collaborative effort among the men.
A spirited group of women playfully taunts their rivals across the field, embodying the joyful camaraderie of the Post-Harvest Tugging Tradition.
On the day of the “ punnuk,” three groups of participants don traditional attire and make their way to the “ nunhipukana,” the point where the Hapao River converges with a tributary. Each group comes from a different direction—Hapao from the east, Baang from the southwest, and Nungulunan from the northwest—traversing thickets and rice terrace embankments. The men carry the pakid and kina-ag, adorned with dong-a leaves (Cordyline fructicosa), while participants wave bunches of leaves and cheer boastfully as they approach the river.
The men with their indigenous attire-making funny things while going down the riverbanks.
As the groups converge, playful taunting intensifies. The first two groups to arrive at the “ nunhipukana” face off in the first round of tugging. Participants recite “ munggopah,” prayers asking the gods for a successful ritual and the community’s health and prosperity. Following the prayers, a “ kina-ag” is thrown into the river, and the opposing groups quickly hook it with their “ pakid.” If the river’s current is strong, a neutral elder may assist in securing the “ kina-ag .” The tugging battle begins, with cheers from community members on the riverbank, eager for victory. The group that pulls the “ kina-ag,” or even the opposing group, closer to their side wins the round. The winning group then faces off against the remaining group for another round of tugging. The “ punnuk” continues as long as there is a “ kina-ag” to pull, the “ pakid” holds up, or until participants pull out.
With the referee’s signal to get ready, they prepare for the tugging, anticipation, and excitement filling the air.
Though they lost the game, their smiles reflect the joy of shared tradition and the pride in their collective effort.
The group that wins the most rounds is celebrated as the victor of both the punnuk and the entire harvest season. Traditional beliefs hold that the victorious group will enjoy a year of abundance, with their rice grain always full. Meanwhile, the losing groups are encouraged to work harder to avoid a lean year.
Once the matches conclude and a winner is declared, the used kina-ag is tossed into the river to be carried away by the currents. When downstream communities see the floating kina-ag, they will know that the harvest in Hapao, Baang, and Nungulunan is complete.
The Post-Harvest Tugging Tradition in Hungduan, Ifugao aligns directly with SDG 11: Sustainable Cities and Communities, specifically Target 11.4 and Indicator 11.4.1. This SDG seeks to “make human settlements inclusive, safe, resilient, and sustainable.” The tradition contributes to this goal in four key ways: a) Community Cohesion, the ritual acts as a unifying event, fostering a sense of belonging and shared identity among participants; b) Cultural Preservation, it preserves an essential cultural heritage, enriching the unique character of both the community and the region. C) Social Inclusion, the event is inclusive, open to all community members, promoting equity and social cohesion. And D) Environmental Awareness, it emphasizes sustainable land use and resource management, particularly revering terraced fields and utilizing natural materials.
This tradition directly supports Target 11.4, which aims to strengthen efforts to protect and safeguard cultural and natural heritage. The ritual embodies the community’s cultural legacy, ensuring its preservation for future generations. Documenting cultural heritage like the Post-Harvest Tugging Tradition is critical for continuity, cultural insight, cultural appreciation, and sustainable tourism. To elaborate it further, this practice ensures the tradition’s survival and transmission to future generations. It offers a deeper understanding of the community’s history, values, and beliefs. It educates others, fostering appreciation for cultural diversity. It supports tourism by attracting visitors interested in unique cultural experiences.
Lastly, this tradition also addresses Indicator 11.4.1: “Number of cultural or natural heritage sites protected and preserved.” The Post-Harvest Tugging Tradition, as a cultural heritage practice, contributes to increasing the number of protected cultural heritage sites and traditions. Its documentation helps preserve this heritage, ensuring its role in strengthening the community’s identity and promoting well-being.
#Punnuk
#IfugaoPost-HarvestTuggingTradition
#ProtectionofCultures&Values
#PreservationofheritageinCAR
About the Author:
Christina B. Dano is a passionate educator with over 12 years of experience in the Department of Education, Baguio City Division. From the outset of her career, her dedication to teaching Kindergarten learners has been evident in her commitment to fostering a positive and nurturing learning environment. Beyond her professional life, Christina is a devoted wife to Ariel A. Dano and a proud mother of two. Currently, she is pursuing a Doctor of Philosophy in Administration and Supervision at Baguio Central University, furthering her passion for educational excellence and leadership.
About the Editor:
Genevieve Balance Kupang is the Dean of the Graduate School and International Relations Officer at Baguio Central University. As a member of the board of directors for both the Cordillera Association of Internationalization Relations Offices (CAIRO) and the World University Network of Innovation (WUNI)-Leaders, she is at the forefront of global collaboration. An applied cosmic anthropologist, she explores the intersections of culture and the arts, peace, justice, the integrity of creation, interfaith dialogue, curriculum and instruction and ethical AI usage. Her joy lies in empowering learners of all ages to become the best versions of themselves, nurturing their writing talents and encouraging them to share their unique voices with the world. With her, education transcends the classroom, transforming aspirations into impactful narratives!
