BIBLIOGRAPHY YANGYANG, JOEFRENCE...
BIBLIOGRAPHY
YANGYANG, JOEFRENCE S. APRIL 2013. Climate Change Awareness and the
Effects on the Indigenous Knowledge, System, and Practices of Gueday, Besao, Mountain
Province.Benguet State University, La Trinidad, Benguet.
Adviser: Michelle B. Gatab, MDevCom
ABSTRACT
The study was conducted to identify climate change awareness in Gueday and its
effects to the indigenous knowledge, system, and practices on the agricultural cycle.
Specifically, it aimed to distinguish the observed climate change indicators by the people
of Gueday; distinguish the effects of climate change on agricultural cycle of Gueday; and
to identify adaptive mechanism exhibited by the people to cope up with climate change.
‘Mensapit’ elders were sought in a focused group discussion. Interview schedule
were used with twenty- two farmers. Meanwhile, secondary data were collected to
substantiate interviews and these were analyzed and interpreted in a narrative description.
It was found out that the people of Gueday were aware of climate change basing on
parameters they have observed.
The changes in weather conditions had remarkably affected the indigenous
agricultural life of the people because of the absence or unprecedented presence of
environmental indicators that signify appropriateness of an agricultural activity. These had
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
forced the farmers to work and individually decided on what they perceive best as the right
time to do an agricultural activity. In this light, even the customary rituals were not
practiced reverently since the people were forced to attend to their farms. The cultural value
of the people is degrading and the communal way of farming is disintegrated. Low yield
in agricultural production is another consequence of climate change although heirloom
varieties of rice was found to be the most tolerant as described by both respondents.
It is hereby recommended that extensive research on the impact of climate change
that concerns bio- physical characterization, socio- economic profiling, vulnerability
assessments, and socio- cultural study such as IKSP documentation may be examined to
provide the people, the local government units of barangay Gueday and the Municipality
of Besao, and extension workers properly distinguish a framework for development
programming and policy making. Water source improvement may also be prioritized by
concerned agencies since water inadequacy is one of the seen worse effects of climate
change.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
INTRODUCTION
Rationale
The life of indigenous people is anchored on their deep relationship with their
environment. In this principle, they have developed agricultural knowledge, system, and
practices that are rooted with such correlation to nature. In the process, indigenous peoples
in agricultural communities have ascertained a cycle that is appropriate to the weather
patterns they have long observed and experience.
Indigenous peoples are the least contributor to climate change. Yet, they are the
most vulnerable to the impacts of the extreme weather conditions brought about by the
onslaught of climate change (BSU- SPICCAC, 2010).
Climate change is the significant alteration in the average set of weather conditions
that a certain region experiences (Asian Development Bank, 2008). The changes may have
been driven by the Earth’s internal processes, external forces, and/or more recently, by
human activities (IPCC, 2007). Global warming is the eventual effect of such changes
which results to either loss or relocation of different plant and animal species that are
especially used for indigenous agricultural customs; and temperature change that affects
water availability.
Climate change affects agricultural practices that have been established by the
Indigenous Peoples since time immemorial. It was mentioned in the Guide on Climate
Change and Indigenous Peoples (Tebtebba Foundation, 2008) that climatic changes create
adverse impacts on the traditional livelihoods and their ecosystem that result to loss of
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
knowledge, innovations, and practices associated with these livelihoods and ecosystems.
In such manner, the agricultural life of Indigenous Peoples is considerably affected as much
as their systems and practices are threatened.
In the Philippines, significant alterations in the weather patterns are becoming more
evident. The country has experienced temperature spikes brought about by climate change
(Presidential Task Force on Climate Change, 2009). Moreover, other climate indicators
like extreme precipitation and sea level variations which in turn impacts agriculture
through crop yields, irrigation demands; forestry by changes in forest productivity, forest
composition; water resources through variability of water supply and quality; coastal areas
by erosion of beaches, inundation of coastal areas; species and natural areas through shifts
in ecological zones, loss of habitat and species; as well as health impacts through infectious
diseases, air quality- respiratory illnesses and water- related mortality, are becoming
adverse as described by Rincon and Virtucio (2008). Other hazards also threaten
agricultural production, including geophysical such as earthquakes, climatological
particularly droughts, hydrological such as floods, as well as meteorological specifically
storms and typhoons (Imperial, 2008).
Also, onslaught of extreme weather conditions like prolonged and unexpected rain,
severe typhoons, and variance in temperature affects largely the presence of species.
Unpredictable weather patterns create confusion and instability in the customary practices
that are relevant to agriculture because environmental indicators may not show during the
time that could have been appropriate in a developed agricultural system. This is supported
by Tebtebba Foundation (2008) disclosing that it will be more difficult to elders to practice
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
and pass their traditional ecological knowledge to the next generation in consideration to
migration or loss of species.
Climate change exacerbates the difficulties already faced by vulnerable indigenous
communities, including political and economic marginalization, loss of land and resources,
human rights violations, discrimination and unemployment (UNPFII, 2012). Indigenous
peoples, being directly affected to the pressures of climate change and historically to
respond to it (UNU-IAS, 2008), are the most marginalized sector in terms of being heard
and appraised in the process of policy making.
The Indigenous community of Gueday, Besao, Mountain Province have established
an agricultural cycle on which they base their agricultural activities through environmental
indicators. These indicators signify appropriate agricultural activity for them to carry out
to assure bountiful harvest. Lonogan (2006) described that the agricultural calendar of
Gueday, or of the Agawa people as a whole, is divided into partitions that are named after
an occurrence of a natural event like that of flowering of trees, or of tadpoles starting to
develop their legs, or of the sun seen sitting at the top of the towering rocks in Mt. Ambaon-
bato and consequently emitting different colors of rays, and etc. This is their way of
communicating with nature, to which their agricultural life is entrenched.
With the blitz of climate change, agricultural practices of the indigenous people in
Gueday, Besao, Mountain Province may have been affected. The alterations in the weather
patterns would have significant influence to occurrence of environmental indicators which
in turn impacts their agricultural cycle, and therefore distress the pass on of the tradition
that they have nearly perfected through years of observance.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
This research then looked into climate change and how it affects the agricultural
life of the people of Gueday, Besao, Mountain Province particularly by examining the
impact on the indigenous knowledge, system, and practices observed in the agricultural
cycle. The study also determined adaptation response of the farmers of Gueday to the
possible effect of climate change.
Statement of the Problem
In order to determine climate change awareness and its effect on the indigenous
knowledge, systems and practices in the agricultural cycle of the Gueday, Besao,
Mountain Province, this research answered the following:
1.
What are the observed climate change indicators by the people of Gueday, Besao,
Mountain Province?
2.
What are the effects of climate change to the indigenous agricultural cycle of
Gueday, Besao, Mountain Province?
3.
What is the adaptation mechanism exhibited on indigenous agricultural cycle of the
people of Gueday, Besao, Mountain Province from the impacts of climate change?
Objectives of the Study
The study aimed to identify the impact of climate change on the IKSP in the agricultural
cycle of the Gueday, Besao, Mountain Province. Specifically, it aimed to:
1. enumerate the climate change indicators experienced by the people of Gueday,
Besao, Mountain Province;
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
2. determine the effects of climate change in the indigenous agricultural cycle of the
Gueday, Besao, Mountain Province; and,
3. identify the adaptive mechanism exhibited on the indigenous agriculture of
Gueday, Besao, Mountain Province from the impacts of climate change.
Importance of the Study
This study, “Climate change awareness and its effect on the Indigenous Knowledge,
Systems, and Practices in the Agricultural Cycle of the Gueday, Besao, Mountain
Province”, bear findings that may be useful in the pursuit of knowledge on the impact of
climate change scenarios affecting the life of the indigenous peoples.
The findings may be used by communicators and researchers in conveying
extension and development programs in response to the impacts of climate change in the
locality of Gueday, Besao, Mountain Province. The data that would be produced may also
be used as basis for policy making and/or appraisal on climate change that best suit the
needs of the people of Gueday in relation to agriculture. Researchers may also use the data
that may be gathered in the effort to understand more the indigenous peoples’ adaptability
and vulnerability which becomes a factor in the changes in the culture of the indigenous
peoples.
The findings of the study may also be used by institutions especially the Local
Government Unit (LGU) of Besao, Mountain Province in an attempt to formulate
framework in saving the cultural practices that has been developed and nearly perfected
throughout time, bearing in mind that these Indigenous Knowledge, Systems, and Practices
are relative to survival, not only of the people but of bio- diversity.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
In this light, this research generated data that would at least help towards the
revelation of ideas to and for Barangay Gueday, government line agencies especially the
Department of Agriculture (DA) and the Department of Environment and Natural
Resources (DENR), communicators, and development workers regarding proper actions in
the face of the threat of adverse climate change effects.
Scope and Limitations of the Study
This proposed study focused to the generation and analysis of data on climate
change awareness and its effect to the Indigenous Knowledge, System, and Practices in the
agricultural cycle of Gueday, Besao, Mountain Province. However, the research is limited
in finding perspectives of elders and farmers on climate change and in what extent does it
affect the indigenous agricultural cycle of Gueday.
The findings of the study do not reflect the climate change impact of the whole of
the Agawa sub tribe since it was conducted only in one of the five barangays of the Sub-
tribe’s settlement. Further, the stipulation of the research did not include bio- physical
characterization and socio- economic profiling that is important in defining climate change
vulnerabilities. The limited time and resources of the researcher are two of the many factors
that indicated the scope.
On the other hand, the research has dwelt on climate change development issue but
has limited scope on the communication aspect of the people regarding the phenomenon.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
REVIEW OF LITERATURE
Climate Change
Climate change is the significant alteration in the weather patterns in a given period
of time. Its effect may be experienced worldwide but the level of its impact depends on a
certain region around the globe. As Asian Development Bank (2008) puts it, climate
change is the significant alteration in the average set of weather conditions that a certain
region can experience. The change may have driven by earth’s internal processes, external
forces, and/or more recently, by human activities (BSU-SPICCAC, 2010). Earth’s natural
variability, as identified by NOA-NWS (2012) is related to interactions among the
atmosphere, ocean, and land, as well as changes in the amount of solar radiation reaching
the earth. However, the 2007 assessment report of the Intergovernmental Panel on Climate
Change (IPCC), as cited by the NOA-NWS (2012) provides that “the most of the observed
increase in the globally averaged temperature since the mid-20th century is very likely due
to the observed increase in anthropogenic greenhouse gas concentrations.” Global warming
is the eventual result of climate change. It is an effect of certain naturally occurring gases,
such as carbon dioxide (CO2) and water vapor (H2O) that trap heat in the atmosphere
causing a green house effect. But the human induced activities such as burning of fossil
fuels , like oil, coal, and natural gas is adding CO2 to the atmosphere.
The IPCC (2007) has reported that the global average, surface temperatures have
increased by about 0.74°C over the past hundred years. However, the warming has been
neither steady, nor the same in the different seasons or in different location.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Figure 1. IPCC graph showing the global surface temperature from 1850- 2000. IPCC on
their Fourth Assessment Report (AR4) in 2007 concludes that most of the observed
increase in global average temperatures since the mid-twentieth century is very likely due
to the observed increase in anthropogenic greenhouse gas concentrations. It is extremely
unlikely that global climate change of the past 50 years can be explained without external
forcing, and very likely that it is not due to known natural causes alone
Concerned and isolated alike; scientists, government agencies, environmental advocates,
different organizations, and the United Nations, are studying mitigation and adaptation
strategies so that people may cope up with the effects of climate change.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Presently, more and more people are turning into the so called “climate change activist” as
massive awareness is being published through so that the whole of the globe would have
participatory approaches for the climate change mitigation and adaptation.
The United Nations has formed a Convention on Climate Change (known as
UNFCCC) that sets an overall framework for intergovernmental efforts to tackle the
challenge posed by climate change. It recognizes that the climate system is a shared
resource whose stability can be affected by industrial and other emissions of carbon dioxide
and other greenhouse gases (UNFCCC).
In the Philippines, campaigns and forums are from time to time organized through
local and foreign efforts. Independent studies are also being done specially in certain
locality because the Philippines topography dictates uneven effect of climate change. This
means that the country is experiencing the effects of climate change but the impact varies
from one locality to another (Presidential Task Force for Climate Change, 2009). For
instance, the capital town Manila is not experiencing a significant average variation in
annual mean temperature as compared to other provinces (PAGASA) as cited by
BSUSPICACC (2010). However, the Philippines National Framework Strategy on Climate
Change (NFCC) has ascertained an increase in the country’s annual average
temperature. Based on reports prepared by PAGASA, the NFSCC (2010) revealed a
projection of 0.9oC- 1.2oC warming around the country by 2020. Higher temperatures are
generally expected for all the regions of the country by 2050, doubling the rates for 2020,
having therefore warming projection rate of about 1.7oC- 3.0oC. With this projection, the
agriculture sector is one of the most vulnerable to its impact.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Climate Change and Agriculture
The agriculture sector is among the most vulnerable to climate change impacts.
Climate change vulnerability is defined by TEBTEBBA Foundation (2008) as the degree
to which a system is susceptible to injury, damage, or harm. It is also characterized by the
potential of that system to be harmed physically and/or psychologically. It signifies effect
not only to biophysical characteristics but also the socio- economic life of communities.
Agriculture is highly sensitive to climate variability and weather extremes, such as
droughts, floods and severe storms (DA- PIPC). This will surely affect the rice production
of the country, and even meal habits considering that rice is the main staple crop of the
country. Imperial (2008) said that “it is undeniable that climate change impacts agriculture
and food security”.
Agriculture is being threatened by climate change, which is primarily manifested
in the changing intensity and length of the rainy season and average rainfall in the
Philippines (Carroll, 2010). Other hazards also threaten agriculture, including geophysical
such as earthquakes, climatological particularly droughts, hydrological such as floods, as
well as meteorological specifically storms and typhoons (Imperial, 2008). “Sea level rise
means salt intrusion into agricultural areas. Floods, drought, temperature rise, typhoons,
and erratic weather patterns affect the suitability of land and water for different food
production. These also alter the incidence of pest and diseases, which is more likely to
increase.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Table 1. The risk and adverse impacts of climate change in Agriculture as identified by
Department of Agricultre- Policy and Implementation for Climate Change (DA- PIPCC)
RISK
ADVERSE IMPACT
CHANGING WEATHER
Failure on crop establishment
PATTERNS
Poor crop Yields
Increased energy costs and reduced harvest in poultry and
hog production
LANDSLIDES
Destruction of upland agriculture systems
Collateral damage to lowland agriculture, aquaculture,
coastal fishery resources, settlements, and infrastructure
SEVERE SOIL
Soil nutria depletion
EROSION
Siltation of irrigation systems, rivers and streams
Increase occurrence of dust storm especially during El Nino
events
FLOODS
Destruction of crops and fisheries in flood- prone areas
Destruction of post harvest facilities and farm to market
roads
Destruction of livestock houses in flood prone areas
Destruction of residence
Loss of life
Loss of farm inputs, machinery, implement
Hunger and capital loss among farmers
DROUGHT
Significant reduction in yield and crop losses
Water shortage
Heat stress on people and farm animals
Increased energy cost to poultry and hog raisers
INCREASED PEST
Crop losses
PRESSURE
Livestock losses
Aquaculture losses
STRONG WINDS
Lodging of rice and corn, fruit trees, plantation crops, and
others
poultry and pig pen destruction
Destruction of residence and fishing vessels
Loss of life
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Other Climate Change Indicators and its Impacts
Climate change indicators are the manifestations to the alterations in set of
weather conditions. Indicator is defined by the Merriam dictionary (2012) as a sign, index
or symptom of something; or simply a measurement that shows the condition of a system.
Thus, climate change indicators are signs strictly associated with particular environmental
conditions that its presence is indicative of the existence of these changing set of weather
conditions.
Climate change is expected to have adverse impacts on many sectors at different
ecosystems in a landscape (Espaldon, 2008). According to Rincon and Virtucio (2008),
climate change is mostly felt through crop yields, irrigation demands; forestry by changes
in forest productivity, forest composition; water resources through variability of water
supply and quality; coastal areas by erosion of beaches, inundation of coastal areas ; species
and natural areas through shifts in ecological zones, loss of habitat and specie as well as
health impacts through infectious disease, air quality-respiratory illness and water-related
mortality. Tebtebba Foundation (2008) affirms that the climate change cause significant
change in forest growth, modifying the functioning, fertility of soils and composition of
forests. With the current issues on climate change and bio- diversity, both culturaldiversity
and biological diversity are endangered (Toledo, 2000 as cited by Tebtebba Foundation,
2008).
The Department of Agriculture reported Climate Impact Assessment for
Philippine Agriculture in December, 2011 whereas, “the weather systems that influenced
the country’s climate during December were Northeast (NE) monsoon, ridge of High
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
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Table 2. Spatial impact of global climate change in Philippine agricultural sector as
determined by DA-PIPC
CLIMATIC
IMPACT
SOURCE/ASSUMPTION
EVENTS
Rainfall
Decrease by 20 percent, but increase in
o o o IPCC 2007
intensity. Increase risk of soil erosion and
Godilano,E.C 2005
occurrence of landslides.
FAO(2006)
Rainy Days
Decrease rainy days but intensity will be higher o o Resonzweig and
than normal, growing periods may shorten by
Parry, 1994
approximately 30 days.
IPCC 2007
Clyclone
Increase intensity and occurrence and my
o IPCC 2007
trigger landslide4s and flooding of coastal areas.
Maximum
Increase by three percent, more frequent and
o o IPCC 2007
temperature
persistent El Nino episodes, and increased
NOAA, 2007
evaporation. Crop duration shortened
between one and four weeks.
Drought will be longer and more intense.
Flooding
Increase flooding depth, frequency, intensity,
o IPCC
2007,
and several landslides.
Brakenridge, G.R. and
Submergence of coastal communities and
Anderson, E.
coastal erosion.
(2004)
o Dartmouth Flood
Observatory
USA(2009
Ground
Decrease water availability, poor quality, and
o o ICC 2007
Water
salt intrusion.
Godilano, E.C. 2005
Potential
(GWP)
Cloudiness
Upward trend can alter geographic distribution o o Elliott, 1995 Rind,
of pest and disease.
1998
Increase in total cloud cover, decrease
o o NOAA, 2007
photosynthesis. Clouds regulate of sunlight
NASA Water Vapor
received by the surface and so influence
evaporation from the surface, which in turn
influences cloud formation.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Pressure Area (HPA), tail end of the cold front, wind convergence, Low Pressure
Area (LPA) and one tropical cyclones TS “sending” (December 15-18), ranked first for the
top ten (10) 2011 Philippine Destructive Tropical Cyclone with the most number of deaths
totaling to 1,257 as reported by the National Disaster Risk Redaction and Management
Council (NDRRMC). The cities of Cagayan de Oro and Iligan in Region X suffered the
most. Affected areas were regions VI, VII, IX, X, XI, CARAGA and ARMM.”
Climate Change Awareness in Indigenous Communities
Indigenous peoples’ communities are among the most vulnerable to climate
change. But throughout time, they have survived in their settlement since they have adapted
of the changing weather conditions over time. Tebtebba Foundation (2008) puts this
thought in a statement: “we, the indigenous peoples, have long observed and adapted to the
climatic changes of our communities for tens of thousands of years”. This could stipulate
that indigenous peoples are aware of the occurrence of climate change.
In the case of Gueday, the people have used environmental indicators like birds and
plant species that tell them the appropriateness of agricultural activity. The change in
climatic conditions then could be ascertained by determining their observations in the
occurrence of these indicators.
Climate Change and Indigenous Peoples
While climate change affects everyone, it will probably hit the most vulnerable
groups the worst. Indigenous Peoples, according to the Tebtebba Foundation (2008), are
among the first to face direct adverse consequences of climate change, partly owing to their
close relationship with the environment and its resources. Indigenous Peoples from
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
different parts of the world- whether in industrialized or developing countries- echo
concerns about the impact of climate change in the survival of their communities (OHCR,
2008). Indigenous Peoples have the least contribution to the identified human activities
that fosters climate change. However, the Indigenous people’s life is deemed affected of
the impact of climate change.
Foremost is that, the indigenous Knowledge, Systems, and Practices (IKSP) that
has been developed since time immemorial is now inconsistent with climatic conditions
that it has been designed with. The OHCR (2008) has quoted a participant during the
permanent forum discussing UN Development Group Guidelines on Indigenous Peoples
Issues, saying “our age- old cultivation method, which entirely depends on rainfall,
has been suffering due to changing weather patterns and a decrease of forest land. Climate
change is at its onslaught that it has taken its toll on the source of livelihood of the
Indigenous Peoples.”
Second, the places where Indigenous Peoples are dwelling in highly vulnerable in
weather extremes. The Indigenous Peoples are mostly living in coastal and highland
communities of where extreme climatic conditions create worse impacts. In Benguet, the
BSU- SPICCAC (2010) has proved that the province is highly vulnerable to adverse
impacts of climate change. Biophysical characterization was conducted and showed that
the province is highly exposed to soil erosion. It was also found that with the eventual
onslaught of severe typhoons, excessive rainfall, and prolonged drought, the socio-
economic life of the Benguet People is at risk. This can also be true to Agawa, Besao given
the similarities of biophysical characteristics of Benguet and Mountain Province.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Climate change exacerbates the difficulties already faced by vulnerable indigenous
communities, including political and economic marginalization, loss of land and resources,
human rights violations, discrimination and unemployment (UNU-IAS, 2008).
Climate change exacerbates the difficulties already faced by vulnerable indigenous
communities, including political and economic marginalization, loss of land and resources,
human rights violations, discrimination and unemployment (UNPFII, 2012). Indigenous
peoples, being directly affected to the pressures of climate change and historically to
respond to it (UNU-IAS, 2008), are the most marginalized sector in terms of being
heard and appraised in the process of policy making.
Indigenous Knowledge, Systems, and Practices (IKSP)
IKSP, also referred to as Indigenous Technological Knowledge (ITK) pertains to
the specific cluster of an aspect of a certain culture that is shared communally by people
using the complex whole of that particular culture. Espaldon (2008), said that “Indigenous
knowledge, also referred to as traditional or local knowledge, is embedded in the
community and is unique to a given culture, location or society.” TEBTEBBA Foundation
(2008) further said that IKSP has been developed outside the formal educational system,
and that enables communities to survive.
Prill (1997), as cited by Dang- ay (2010) on the other hand, defined cultural beliefs
and practices as the rational acts, rituals, and economically performed by old folks most
especially among the pagans and Non- Christians within the society which consists of
learning ways of acting, feeling, and thinking that originated from tribes. UNESCO (2012)
characterized IKSP as “being those generated within the communities; culture specific;
basis for decision making and survival strategies; concerns critical issues of human and
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
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animal life; natural resource management based on innovation, adaptation, and
experimentation; and IKSP is oral in rural in nature”.
IKSP on Agriculture in Gueday
Agriculture of the Agawa Sub- Tribe is mainly for domestic consumption. Staple
crop is rice and other more important crops are taro and sweet potato. This is supported by
municipality of Besao website (2012) as it indicates that “rice yields are for domestic
consumption, although some has wider farms with relatively high produce would sell their
irik, but the income source of the people is not from rice production.”
Kingat, the first who discover Agawa and the organizer of the first inhabitants of
the locality is honored in folklores for his commitment in formulating the best system and
practices for a high yield rice production results. Since they settle to their new ili, rice
plants do not grow well, yielding minimum produce. Kingat is not contented so he tried
every system he knew and devised a new practice, but with the same results. The
unsatisfied Kingat had the planned to go back to Ba- ang, his old ili, to seek resolution and
recommendation from his grandfather and the council of elders there.
Leon Lonogan in 2006 has retold the folklore in his book: The sunset at sunrise:
The Birth of Agawa Tribe. The writer discussed Kingat’s plight and the resolution that has
been established. As retold by Lonogan, Kingat met a strange man, whom he later
recognized as inabigan. This inabigan has instructed Kingat to observe the sun in Dap- ay
Aw-aw in Gueday every sunrise if it will perfectly sit in the towering rock of Mt.
Amboanbato. This will mean the best time to sow seeds in the seedbeds.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
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Following the recommendation of the inabigan to Kingat, the early inhabitants of
Agawa has developed an agricultural cycle. The cycle includes twelve partitions of one
agricultural year. Each partitions completes the cycle of the faces of the moon as seen from
the Earth. Moreover, environmental indicators such as flowering and/or fruiting of some
plants and presence of some animal species are considered as signs of new month in that
agricultural cycle.
Lonogan (2006) further stressed that “In the early indigenous system of the Agawa
People in dividing year into months, they did not have specific dates to start counting dates
into a month. They just figured out that a month has come to date basing on the indicators
in the environment they have observed for a particular time in the year. The whole of
agricultural cycle starts in the celebration of the Linnapet, just after the sun was observed
in the Dap- ay Awaw to be perfectly sitting on the towering rock of Amboanbato.
Agricultural activities end in Tiway, the eleventh month, but it is noteworthy that Adog
was included as part of the agricultural cycle to complete the 12 months partition. Lonogan
stressed that “the Adog is an integral part of the agricultural system and is important in the
agricultural cycle because the elders and the people observe the occurrence of the indicators
that will signify New Year, hence, another cycle.”
The agricultural cycle of the early Agawa people has been developed with planting
native varieties as their cultivar. These suits the climatic conditions observed through the
years of practicing the cycle and could have been a perfect agricultural strategy if these
climatic conditions are not changing in time.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Operational Definition of Terms
Adaptability. It refers to the ability, capacity, or capacity to adapt to climatic
stimuli.
Adaptation. It refers to the adjustments being incurred to cope up with the effects of
climate change.
Agricultural calendar. It refers to the schedule of agricultural activities which
Gueday follows by which they base from environmental indicators.
Agricultural cycle. Refers to the agricultural system developed by the people of Gueday
divided into twelve partitions of a year. Names of each partition are named after an
occurrence of natural event.
Apo. It is a term used to refer to the elderly respondent of the study.
Climate change. It refers to the alterations in the set of weather conditions that a certain
region experience.
Climate change indicators. It refers to the manifestations strictly associated with particular
environmental conditions that its presence is indicative of the existence of these [changing
set of weather] conditions.
Crops. It refers to the plants that are planted by the people of Gueday. Rice is the staple
crop of Gueday, Besao, Mountain Province while other main crops planted are sweet
potato, sugarcane, and taro.
“Ili’. It refers to settlement of a group of people, living together as a community.
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Inayan. It is a law of being. It integrates the conscience and fear of following evil and/or
going against what is right and just.
IKSP. stands for Indigenous Knowledge, System, and Practices.
Mitigation. response strategy to climate change, and can be defined as measures that
reduce the amount of emissions (abatement) or enhance the absorption capacity of
greenhouse gases (sequestration).
‘Mensapit’. A wise and well respected elder who is resorted for conflict resolutions and
community cultural affairs.
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METHODOLOGY
Locale and Time of the Study
This study was conducted in Gueday, Besao, Mountain Province from January to
March 2012. Barangay Gueday is bounded in the North by the Boasao forest (by Maeng,
Abra in the farther North), on the South by Barangay Agawa (also known as Nabanig), on
the west by Tamboan (Tubo, Abra in the farther west), and in the east by Baga- an, Sagada.
Gueday is originally known as Agawa. The name Agawa is derived from the term
‘I- gawa’, pertaining to the people in the olden times that lives beyond the
Blackberry Mountain Gawa. ‘I- gawa’ later on became Agawa. In 1920, a school was
constructed in Nabanig and was named Agawa Elementary School. Nabanig during those
times is one of village of Barangay Agawa that also includes other villages that now
evolved into barangays namely; Ambagiw, Lacmaan, Tambuan, Dandandac, and the old
Agawa. All of these villages belong to the Agawa Sub- tribe since the settlers originated
from the old Agawa.
In 1954, another school building was constructed in Day- ocan, but was named
Gueday Primary School in honor to Dap- ay Gueday. By 1971, Nabanig and Agawa
became separate barrios and so they were registered with the name of the schools
constructed in the localities. Nabanig then became Barangay Agawa, while Agawa became
Barangay Gueday.
The study was conducted in Gueday since it is here where the agricultural cycle of
the Agawa Sub- tribe was distinguished.
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Figure 2. Map of Mountain Province showing the location of Besao.
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Figure 3. Satellite Map of Gueday and its vicinity
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Respondents of the Study
There are two sets of respondents during the duration of the study. First set are key
informant which are the elder- respondents and the second set are 22 farmer- respondents.
Both respondents are native of Gueday. Five elder- respondent were gathered for a key
informant interview. They were qualified based on their ‘mensapit’ stature. They are
Mauricio “Doligan” Ganaden, Soliba Li-o, Ganer Bagsiyao, Matthew Oyad, and Kitoyan
Tungpo-en. Their age bracket are from 50 to 85 years old.
The term ‘mensapit’ refers to the elders who lead the celebration of community
based rites and rituals. They are the ones who set appropriateness of what is necessary and
what is not with regards to setting dates and specifics on community ritualistic celebrations
and conflict resolutions.
The ‘mensapit’ type of elder does not necessarily come with age but with
knowledge and experience of community indigenous knowledge, system, and practices.
One should also be well reverent and respected. The highest form for a person to be
respected is when they exhibit integrity.
There were also 22 farmer respondents who were sampled using a snowballing
purposive technique where one respondent is recommended by the other. Farmer-
respondents were required to be aware of Indigenous Knowledge,Systems, and Practices
and a farmer. Their age bracket are 35 to 68 years old.
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Data Collection
Guide questions were used for the five elders gathered in a Focus Group Discussion
(FGD). An interview schedule was also be prepared and used for face to face interviews to
the 22 farmers. Snowballing purposive sampling was utilized by the researcher where one
farmer- respondents were recommended by one after the other.
Farm level categories by Reilly (1995) as cited by Mark W. Rosegrant of Climate
Protection Programme for Developing Countries (CCPPDC, 2008) were used to know
adaptation responses of the farmers on climate change. Secondary data were acquired
through Efren Dalipos, Weather Observer I of the
PAGASA Baguio City Observatory.
Data Gathered
The data gathered includes the climate change indicators experienced by the people
of Gueday, Besao, Mountain Province; the effects of climate change in the indigenous
agricultural cycle of the Gueday, Besao, Mountain Province; and, the adaptive mechanism
exhibited on the indigenous agriculture of Gueday, Besao, Mountain Province from the
impacts. The researcher also obtained data from DOST- PAGASA, specifically records on
normal climatological values for temperature, rainfall distribution per annum, and
occurrence of cyclones and tropical storms.
Data Analysis
The data and information gathered were summarized, consolidated, and presented
through narrative description.
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RESULTS AND DISCUSSIONS
Climate Change Awareness
Both elder and farmer- respondents said that they are aware of climate change. All
of them believe that there are changes in weather patterns based on specific parameters
such as temperature, rainfall, and wind and cyclone occurrence. These were ascertained
through continuous observation of the locality’s weather conditions.
Observed Climate Change Indicator
Altered Temperature. All of the respondents said that there is a significant alteration
of temperature in Gueday. Generally, both the respondents believe that temperature in
Gueday have significantly gone warmer these days. This corroborates with IPCC (2007)
report that the global average, surface temperatures have increased by about 0.74°C over
the past hundred years.
Depot and Pacsay, farmer respondents concur that the temperature of Gueday is
warmer nowadays because of the presence of a crab species in rivers, which they claim
have come from Ilocos.
“Ad kasin, maid gaki ay magtek asnad kad- an tako ay id baba nan kadan na. Ngem
maawawni et tinmikkid da ad Kayan (Tadian), dadat dinmukkos ad Besao, dadat et unuden
nan ginawang et dummukkos da id Payeo dadat et nawada asnad Agawa. Siya et di nan
nangsukalan nan ippogaw ay pinmupoos nan batawa. Et talaken di, ay sinapon Kabunian
ay siya nan nangsukalan nan ippogaw asna ay pinpmupuos tay apay nga tinmikid et ad
asna nan gaki? Ay no baken laeng ngen asnan dagem ya et kaneg et ad id baba nan asna
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isnan puos na” (Way back before, big crabs are settle in lowlands, but not in Gueday. But
later on, they climbed up to Kayan, Tadian, then crossed to Besao, and have followed the
river going up to Barangay Payeo. Time passed and they are here in Agawa. That is then
the proof for the people to say that the world has gone warmer because why does those big
crab came and survive here? If only not to the wind is that, the temperature here in Gueday
might be like that of the lowlands which is relatively hotter).
The elder- respondents, said that the coldest part of the year is during November to
January, sometimes extending to mid- February, noting December as the coldest. Farmer-
respondents witnessed years with occurrence of (andap), usually in December, but claimed
that for the recent years, they have experienced frost only once, and in the month of
January.
On the other hand, farmer -respondent Baggiwa described the change in weather
experience as follows: “Ado nan katawetawen ay maandapan di mula. Isnan pay wanwani
et maidet di as maila, wada laeng nan namingsan asnan napalpalabas ay tawen. Waay
siya ngen di nan ikakan na nan ninbaliwan di klima ay adi et kakagtek. Wada nan tawen
ay tumuweng nan tingnin, amed asnan Disyembre, wada es nan tawen ay keg asnan
napalpalabas ay tawen ay adi kalikna nan tingnin na ay asnan et Enero et matingtingnin.
Esang di as ninbaliwan di paniyempo asnan wani” (There were years that we often
experienced frost. However for the recent years, it has occurred only once. That might be
the change in climate. December is usually the coldest part of the year but for the recent
years, we have not felt the chill. We experience it in January instead. That is one of the
change in climate that we can ascertain). This was agreed by all of the elder- respondents
that there is significant alteration in temperature of Gueday basing on the occurrence of
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cold winds that is now experienced in January. They also attest that they have worn thicker
jacket normally in December, but for the recent years, in the month of January.
Unpredictable Rainfall. All of the elder- respondents said that occurrence of
rainfall, its strength and distribution in a year is unpredictable. Farmer respondents said
that the timing of rain is unprecedented while it is likely to be stronger. The elder-
respondents observed that for the past years, precipitation occurrence has been lesser but
when it rains it is more likely to be more intense. This concurs with the assumption of IPCC
(2007), as cited by DA- PIPC, ascertaining that there is decrease of 20 % rainfall but its
intensity will grow higher than normal.
Erratic winds and occurrence of cyclone/tropical storms. All of the elder-
respondents said that there are significant changes in yearly wind patterns and occurrence
of tropical cyclone. However, they said that wind intensity from June to September is due
to the influence of the occurrence of typhoons. This reflects the normal values of PAGASA
on cyclonic data affecting the Philippines which provides 11 out of 19 cyclones or 57. 89%
for the duration of June to September.
There were no quantifying data to explain changes in the number of cyclones that
have affected Gueday but observations by elder- respondents provides cyclones occurrence
is stronger, but the number seems lesser. Farmer- respondents also attest that that there are
times they hear from radio that cyclones affect the region, but contrastingly, their weather
is normal.
According to the elder- respondents, Gueday normally experience strong winds for
ordinary days without influence of cyclone/tropical storm from October to December
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coming from the North East. But there is significant alteration in yearly wind patterns as
narrated by both respondents. Further, the elder- respondents said that for the past years,
the normally strong winds are not felt during the last two months of the Gregorian calendar.
All of the farmer- respondents attest that instead of November to December, the strong
winds are felt in January instead. Baggiwa, farmer- respondent, stressed that “nan
katingninan ay paltin di tawen et sinan Disyembre, ay tiyempon di napigsa ay dagem.
Ngem isnan idwani et maidet unay malikna as dagem isnan Disyembre ay nan et Enero
nan kaliknaan na (the coldest part of the year is during the windiest month, of December,
but is now experienced in January).
However, wind would continue to occur in the locality and tends to blew strong.
Five farmer- respondents said that this is because the wind is looking for an I- agawa whom
have fought the winds (Table 3). This was explained in a folklore narrated by Baggiwa,
Paksay, Aluyen, as confirmed by Banisa and Makgui- ing in separate individual interviews.
Table 3. Folklore of Agawa, “Nan Namgama- an nan I- Agawa Sin Dagem” (The
Agawa Warrior Who Fought the Winds, on the cause of windy climate in their locality
VERNACULAR TEXT
ENGLISH TRANSLATION
Id kano sangadom, mayengyeng nan ili ad
In the olden times, Agawa was a very
Agawa. Mappay nan muy- muyong ya tapin di serene place. Fruit bearing trees were in
esek tay maid pango ya dagem si men
abundance and other crops bore much
pakawas. Ngem asnan kalunogan di agew,
giving the people rich harvest because there
wada et nan atakdag ay bilig ay kinngadan si
never had been any winds, storms, or
Gang- a ay kaeegyat nan dagem. Et no iitan,
typhoons experienced in this area.
menwedawed nan batang, maspak nan panga, However, on the west side of the village is
dampay men a yuweng nan kakadnge-an na. a high mountain called Gang- a. One could
hear howls, could see trees sway while
twigs and branches virtually breaks.
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Effects on the Indigenous Agricultural Cycle
The elder respondents said that agricultural production in Gueday involves an agricultural
cycle. Crops involved in the agricultural cycle are rice, taro, and sugarcane. Other crops
include banana, peanut, and sweet potato which are planted in the kaingin. It was also
observed that beans, tomato, lettuce, pechay, onions, and other crucifers are planted in
swiden farms but are produced for household consumption.
However, farmer- respondents informed that in the parts of Masemeyeo, farmers cultivated
potato, bell pepper, cabbage and beans in a wider land area and products are sold in Kin-
iway, and in Sagada during market days. Farmer- respondents said that vegetable farming
as livelihood was introduced by individuals who immigrated to the locality by the virtue
of intermarriage.
Elder respondents added that agricultural rice farming still remains as the main source of
livelihood. This is supported by the Besao Website (2013), indicating that
“rice yields are for domestic consumption; although some has wider farms with relatively
high produce, the income source of the people is not from rice production”.
Changes in agricultural cycle. The elder- respondents said that the changes in weather
patterns have forced the people to individually decide on planting patterns based on what
they think is best to produce high yield. All of the farmer- respondents also confirmed that
the traditional agricultural calendar is not being followed nowadays. This is also true to
household survey of BSU- SPICCAC (2006) in Benguet where majority of their
respondents are no longer basing their agricultural activities to the indigenous agricultural
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calendar. The disruptiolen of the indigenous agricultural calendar is one of the many noted
impacts of climate change on indigenous communities (Tebtebba Foundation, 2008).
Elder- respondents described that the indigenous agricultural calendar of Gueday is based
on observed environmental indicators which varies from presence of bird species,
flowering of trees, and the setting of the sun in Ambaon- bato. This substantiates the
findings of Lonogan (2006) citing that natural indicators or what the people of Gueday
observe in their environment, is where they base an appropriate agricultural activity.
In this context, the people of Gueday have named months on what they see that
occurred since the early settlement in the locality. These then forms the agricultural year
of the Agawa people, making twelve partitions like that of the Gregorian calendar. Table
4 shows the agricultural calendar of Gueday and presence of indicators today, which was
counterchecked with the findings of Lonogan. It also shows the environmental indicators
and if these indicators are still seen nowadays.
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Elder- respondent said that like the weather, environmental indicators especially
birds are even inconsistent. The respondents also affirm that kiling and tiwayan bird species
are erratic; sometimes they are present sometimes not during the specific months. They
said that when they show in Gueday, the birds are not in normal population, most often,
lesser. “Nan ayam nan mangibasaran as menmulaan. No wada nan tiwayan, ipagtek na ay
tiyempon et di panagmula si lakat. No pay es bumala nan kiling et ipagtek na ay mid et
lemlem si kasin umdan. Ngem adi et kakagtek, adi et en kaawatan nan umalian da ay no
ngen mid kalendaryo asnan wani et waay adi et kagtek no ngan di ikakan nan tiyempo”
(Birds are special indicator of important agricultural activities because their presence
indicate that the weather is now suitable for planting. The tiwayan- bird signals fortunate
time to plant taro, while the kiling- bird bring news that there are no more typhoons to
come. However, their presence is inconsistent that only if there is no modern calendar, we
might be caught unconscious that it is appropriate to do a specific activity).
This manifests generalization of Tebtebba Foundation (2008) that the loss or
migration of culturally important species will make it more difficult for elder- respondent
and the indigenous communities to practice and pass their traditional knowledge to the next
generation.
Both the respondents reiterated that since environmental indicators are inconsistent
and the weather is erratic, farmers individually decide on farming activities. This resulted
in dramatic change in the agricultural cycle. Pacsay, a farmer- respondent even declared
that the indigenous agricultural cycle seems have no sense due to the fact that farmers do
farming activities on their own. In this way, the sense of the indigenous agricultural cycle
as a community tradition is degrading. This was also affirmed by the elder- respondents
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saying that “nabakas nan ikakkan nan ili tay nan ikakkaka- an nan esa ya esa et dowan
sinarsarili- an. As manet kinaykayatan nan enda menpadogan wenno menmulaa- an.
Mammammid et nan ulnos nan ipogaw ay ma- obbo tay was in di esa ay mangikamakam
as kayten na ay ikkan (Community values in farming is undignified because individuals
are becoming selfish, working on their own. They decide individually on what they think
is the right time to sow seeds or to plant. The spirit of community working and helping one
another is being lost)”.
Figure 4 shows the Gantt chart of agricultural activities in a year and the changes
that occurred. According to the elder- respondents, the cycle of agricultural year starts in
the month of August. When everybody has finished harvesting rice for the preceding year
and rituals including the a- aw prayer is done, the community will plant lakat (taro) in the
fields. When most of the farmers have finished planting taro, the people will call for
‘obayan di lakat’ which is mostly celebrated in August 15.
After five days observance of ‘obaya’, people will then plant taro. But the most
importantly the celebration of ‘obayan di lakat’, signals commencement of another year of
agricultural cycle since people are again to plow the rice field. “Mailugi nan kaigagatan
nan sama asnan malpasan nan obayan di lakat. Mailugi es kasin nan mensam- an nan
ippogaw asnan pay- payeo da, ta wada di esa kasin mamulaan as kasin anien isnan umdan
ay tawen (Plowing of the rice field starts again with the end of the feast of taro. It is another
year to till the land where rice is planted, and will be harvested in the coming year)”. The
elder- respondents said that by August 20, people will resume their swidden works but
others will start plowing the rice fields located ‘id dogo na” (in
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the Northern part of the ili). They normally plow the rice terraces here the earliest since it
is the farthest from the Gueday.
Moreover, the elder- respondents said that by the month of September, seedbeds are
prepared. While this month is known to be the time of fiercest cyclones, the people raise
their heads in Langsayan every sunrise to see if the sun perfectly sets on the rock Ambaon-
bato. If it happens, then it signals the people that it is appropriate to sow rice seeds. The
people also celebrate kasilapet, festivity of making and sharing a pounded glutunous rice
sandwiched with mani (peanut), etag(salt preserved meat), kaling (mud fish) or the mixture
of those. Add to it the presence of kiling (bird) that signifies that there will be no typhoons
that will be coming anymore; farmers are assured that their sowed seed will be robust and
bountiful. These sowed seed bear good transplants 45 days to two months so that
transplanting is done at December to January. By the end of July the people have finished
harvesting their rice crop.
However, this is not being followed these days. As weather forecasting through
environmental indicators does not apply, individuals decide to try to scheme on their own
the farming activities. It is notable that the farming activities in the agricultural calendar
are distortedly distributed throughout the calendar year. This reflects worsening effect of
climate change. As narrated by Paksay, a farmer- respondent, “the worst impact of climate
change is the disintegration of the people of their sense of being in a community. The spirit
of doing work communally is fading.
On the other hand, both elder and farmer respondents are aware of emigration of people
to look for better opportunities in other places. continued that the youth, especially those
who are sent to school has bigger tendency to out- migrate from Gueday since farming
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these days is not promising. Soliba, an elder respondent said that “kumaan da et nan
ippogaw ad ili ad Besao ta enda umanap si gawgawis ay kataguan (people go to other
places to look for better opportunities). In a nutshell, all of the elders affirm to a statement
that it is important to save the traditions of the ‘ili’ in facing the challenges posed by climate
change.
Another pressing challenge is that, the cultural values of the people are degrading. The
elder- respondents said that throughout time, some of the ritualistic celebrations of the ili
are not being practiced nowadays since the people are not participating well. They blame
this to the individualistic farming where individuals decide to do farming activities by what
they perceive best as to coping up with the changing weather patterns. Table 5 shows the
ritualistic celebrations involved in the agricultural cycle. It is notable that some are not
being practiced at present and some of the customary laws.
Further, the essence of the rituals are not respected so that the people still go to farms even
though it is prohibited as mandated in the ritual. This is especially manifested during obaya
which is usually celebrated every begnas and in significant events during the people’s
agricultural life.
The elder- respondents said that “Nan obaya et kadawyan na ay lima ay agew, wenno
epat tay dadat iboknagan isnan ikalima ay agew. Maite- e di, ngem isnan idwani et adi ka-
obayaan nan ippogaw tay amey da kayet sumipot” (Obaya is celebrated in five days.
People are not allowed to go to the farm for that duration, excluding the fifth day which is
ritualistic that they are permitted to go. But today, people still go to the farm whenever they
like).
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Table 5. The ritualistic celebrations involved in the agricultural cycle
Ritaulistic
Description
Time Present Observance
Celebration
celebrated
A- aw
Offering chicken in rice granaries to After harvest
It is not simultaneous
thank for good harvest. It is
since harvest is not
celebrated simultaneously before
simultaneous.
because harvest is also
simultaneous.
Begnas di Lakat The people celebrate the raising of As soon as
Although the people
taro. One pig is offered in
lakat is
participate during the
papatayan in to thank the Creator
planted
begnas, they still tend
and to ask for prosperity. Taro is a Usually
to go to their farms
staple crop in the olden times.
August 15.
even though it is
The whole
prohibited.
duration is five
days.
Obayan di
The people celebrate the
Last week of
The indicator is not
linapet
‘kasilapet’ as their thanksgiving.
September.
resorted since there are
The ‘Kasilapet’ is celebrated as
years that it is cloudy
soon as the sun sits atop the
during sunrise. But the
towering rock in Ambaon- bato
rituals push through
in langsayan.
and the obaya is
‘Obaya’ is observed three days
celebrated every
September 30.
Begnas di tuned The people celebrate begnas in
January when
It is seldomly
reverence to the blessings they
most of the
celebrated nowadays
received and to pray that the rice
people have
since transplanting is
they have just transplanted will
finished
not simultaneous.
grow and produce bountiful harvest. ‘asituned’
Transplanting is
‘Obaya’ is observed five days.
supposed to be
finished this time but
presently farmers
extend until April.
Begnas:
The people celebrate begnas during April
The extent of ‘obaya’
Sangubod di
the time of sugar milling. ‘obaya’
is not observed since
Asilebek
is celebrated five days
water is mostly scarce
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Table 5 continued
during this time so farmers tend to go to the farm and fix
irrigation
Begnas:Sedam The people celebrate the last begnas June
It is seldomly
/Letab di ani
for the agricultural year.
celebrated nowadays
Three days ‘obaya’ is observed.
since transplanting is
not simultaneous.
Transplanting is
supposed to be
finished this time but
presently farmers
extend until April.
Obayan di
A cleansing ritual used to protect
When
Elders said that there
Sanga- ili
the ili against illness like feveand
necessary
is no sense of
colds; and pest attacks especially
celebrating since
of rats.
people do not abide
with the law of
‘obaya’.Rats have attacked the rice fields for the past years but
‘sanga- ili’ was not celebrated.
Effect on agricultural production. Elder and farmer respondents alike said that change in
weather patterns provide low yield. The only positive impact identified by the farmers is
that they observed faster growth of plants owed to higher temperature and longer exposure
to sun due to occurrence of lesser rain.
Figure 6 presents the duration of rice production now requires only four to five months
after transplanting for ‘bayag’ rice varieties and three months or more after transplanting
‘biit’ varieties after transplanting. Rice transplant is grown 1.5 to 2 months which means
that the whole duration of planting ‘bayag’ rice varieties can be at 5.5- 7 months while 4.5
or more with ‘biit’ varieties.
Other climatic changes as identified by both the respondents such as
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unpredictable timing, lesser, but more intense rainfall; stronger and change in the patterns
of winds; and lesser but stronger cyclone causes negative effect in agricultural production
is shown in Table 6.
Varieties
Number of Months
1
2
3
4
5
6
7
8
9
10 11 12
‘Bayag’
‘Biit’
Legend:
Color
Description
Duration of Growing
Transplant
Normal duration after
Transplanting
Change in duration
after transplanting
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Figure 5. The change in the duration of rice production Table 6. Effect of climate on
agricultural production
Change in Climate Effects
Positive
Negative
1. Higher than normal
- Faster
-Higher infestation of pest
temperature
growth
-Forest cover tends to dry
of rice
-Drying up of water sources
especially springs and streams.
-Higher absorption potential of
ground -Rice paddies were not
cultivated anymore, as in ‘naadiyan-
an’
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
2. Unpredictable timing,
-Rice panicles will fall that cause
lesser, but more intense
minimal harvest due to intense rain. -
rainfall
Rice seeds will grow roots while still
in the panicle.
3. Change in patterns of winds;
and lesser but more
intense cyclones
-Flowers, buds, and young
stem shutters and could break
because of strong rain.
-Creates inadequate water
situation because of
unpredictable yet lesser rain.
-Rain fed kaingin remains
unwatered -Forest cover dries
affecting food availability for
carabaos, and other animals
living there. -Higher pest
infestation because pests go to
farms and kaingin to feed
(‘umali da maki- kaan’) -
Drying up of water sources
especially springs and streams
-Higher absorption potential
of ground -Rice paddies were
not cultivated
anymore, as in ‘naadiyan- an’
-Shuttering of flowers, rice
panicles, and breaking of
transplants and young stem.
-Uprooting of plants especially
banana
-‘Kungao’, rice plants has no
fruit left.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
On the other hand, pests also attack crop yields, bearing minimal production for the
farmers. The higher population density of rodents and the change in earth worm especially
to rice which is the main crop of Gueday. Table shows the effects on agricultural
production.
behavior and morphology are perceived to be one of the eventual effects of climate change
as assumed by the respondents. This result to devastation of crops and some rice paddies.
Pest concentration tends to be denser with the onslaught of climate change. This concurs
with the study of BSU- SPICCAC (2010) in Benguet that farmers observed occurrence of
crop pests are more numerous; their frequency and intensity is increasing with the
abnormality of weather patterns.
The major pest that attacked crops as determined by elder- respondent and the farmer
respondents are rodents. The occurrence of plant diseases like yellowing with scattered
spots which is closely associated with rice mosaic, and fungus attack in sugar cane, beans,
and other crops are but claimed to be isolated cases since the occurrence of the diseases
does not persist all year round or in every cropping season. Rodents are pointed by the
farmer- respondents to be the main problem in rice production. Since the beginning of the
new millennium, the elder- respondent observed that rat population are increasing year by
year and the level of casualty is devastatingly increasing. They declared that for the past
years, they have a very minimal production. “Asnan payeo ay makagapas ka as enem ay
kaban ay irik et adim et patiyen no mapabalam nan tulo wenno epat mentes ay epdas enemy
nan otot. Agyaman ka pay no waday duwa ay kaban si maalam” (In rice paddies where
you can harvest six cavans of rice seeds you might only collect less than four). Some
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
farmer- respondents also declare that rats attack their agamang (granary) while two of the
farmer- respondents claimed that rats eat and/ or steal eggs laid by hens.
Sugarcane is also being attacked by rats injuring plants with cuts and sometimes cuts the
plant all throughout. On the other hand, the elder- respondent and farmer- respondents also
consider birds as pests although they have a sort of respect to this kind of creature since
their presence indicates may weather condition. Lonogan (2006) have determined some
kinds of birds that are locally known to indicate what weather is expected, which in turn
helped the people of Gueday in the olden times ascertain a favorable agricultural cycle.
Elder- respondent believe that the surprising attack of doubling population of rats is
because rats are attracted by abundant food offered by farms. “Waay ud binmasbasit nan
kaen da asnan bilig (food might be inadequate for them in the forest”. In the accounts of
Lonogan (2006), the forest in the North of Gueday known as Buasao is a mapagpag a
hunting ground and offers abundant wildlife including hunting animals, berries and fruit
trees. But with precipitation potential decreasing IPCC (2007), as cited by DA- PIPC, and
with longer days of drought and temperature extremes (Tebtebba Foundation, 2008) cause
significant change in forest growth, modifying the functioning, fertility of soils and
composition of forests (Tebtebba Foundation, 2008). Hence, rodents has the higher
tendency to attack farms since the availability of food in the forest is decreasing, while the
natural predator- prey balance of the ecosystem has destabilized.
But what is surprising is to the respondents is the mutation of keang (earth worm)
in Gueday. Farmers have not considered this kind of creature in the past years as pest but
its effect to plants these days are devastating. Makgui- ing, a farmer-respondent said that
his payeo (rice paddies) was eroded because of the earthworm making holes and
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
penetrating to the deep corners of the payeo. “Aye pay nan ikkan nan keang ay
manglukaw asnan payeo et lumbot isnan anga na. Siya et pay nan luboten di danom et
dowan et midugos ya magday (Earth worms make holes in rice paddies which the water
penetrate. In turn, the soil softens and the pressure from the water pushes the rice paddies
to erode)”. The same story happened in Ifugao, where the African nightcrawlers were
pointed as the cause of erosion of many rice paddies in 2006. This was asserted by Bareja
(2011) in a crop farming review, stating that worms have eroded the terraces by
burrowing into the walls and causing leaks as these were also found damaging the roots
of germinated seeds.
According to the respondents, big earth worms before usually measure four to five inches
the biggest. The concentration of the vermicast is low in an average rice paddy. It may fed
on roots but not necessarily deplete it which is the case today. “Asnan ita, kaeegyat nan
kinadakdakke di keang tay no mabalin et umiso asnan pal- paliking. Umat pay et amey si
duwan depa nan kaanando na. No waday kaya- en di manok et adi da kaen tay ayaka man
di as kadakdake, aped da lang tultulan dadat taynan” (Earthworms are bigger these days,
with a diameter comparable to that of a little finger. It even turned longer measuring two
palms. Once a chicken finds one, it does not feed on it but just leaves it whole).
Adaptation Mechanism Responses to Climate Change
Coping mechanism. To cope up with the challenges of climate change, the elders said that
the people should be more persistent with the old agricultural cycle. “Nan mang- agas
asnan ikakkan na ay adi kaawatan nanklima ya batawa et nan ipogaw ay
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Figure 4. Big earthworm
Figure 5. The researcher measured the length of the stick using two one- hundred peso bill
that was used in measuring the earth worm since measuring equipment is unavailable.
menbinadang asnan sumyaan. Tay siya din an natudingan ay ainikikkan nan aamam- a
anggana ad kasin et sumya met ay natago da” (The cure for this erratic conditions of
weather is the people to brace themselves and continue helping each other at all cost.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Because it is for this reason that our ancestors have lived and begot generations). They
hope that the people will realize that the solution for poor yields is because they do not
follow the agricultural calendar anymore.
This was agreed by Aluyen, saying that the agricultural cycle is an important social
mechanism that binds the people together. “Et ulay kuma no maidet maila as ayam ay
mangibagas nan ipogaw ad kasin as esa da ikkan, maituloy kayet kuma ay mapati nan deey
kinnasin ay maik- ikan tay gawis id sangadom tay mauulnos nan umili” (The people should
maintain abiding to the agricultural cycle because it was observed that the people are united
as community before).
The elder- respondents believe that the continuous observance of customary laws on
spring and forest is the best way to adapt to the impact of climate change. The customary
laws have it that the springs should be well kept and maintained free from contaminants.
On the other hand, the forest is guarded from fire. These laws were institutionalized on the
belief that when the springs are contaminated or the mountains of Koyegyeg and Muy- ong
is burnt, children will be attacked by rashes. in the early 1980s, the mountain of Muy- ong
was burnt and children were suddenly attacked by ‘bultong’. The same story happened
when a carabao was unguarded and accidentally go to a spring to drink.
Those events would be seen by science as unrelated but it reveals more of the deep
interrelationship of indigenous peoples to their environment. Banay explained that it the
customary law is a social mechanism that instills to one the value of spring and forest.
As Doligan concurs, “tay into pay ud nan magapwan di mausal ay danom no malugitan
nan ubbog ya masgeb nan bilig?” (where then can we source out potable water when
springs are contaminated and mountains unguarded from fire).
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
Farm Level Adaptation. Elder and farmer respondents alike have determined some of these
that they applied and observed. These are farm level adaptation which is the responses of
the farmers of the effects of climate change as defined by Reilly (1995) as cited by Mark
W. Rosegrant of Climate Protection Programme for Developing Countries (CCPPDC,
2008)
Variety adaption. Elders also believe that to cope up with climate change impacts, the
‘ginolot’- a heirloom rice varieties should be propagated and if possible, to become the
dominant crop. This is because while the people enjoy the promising ‘biit’ varieties, the
warmer temperature in Gueday makes the heirloom ‘ginolot’ to be competent in supplying
household demands in shorter period of time. They said that “Kinayat nan ipogaw nan biit
tay paspas nan kaapitan na. ngem gedan masukalan ay siya bassit nan maapit tay adi na
kaya nan dagem ya udan no duwan da umali” (people have adapted to ‘biit’ varieties
because it can be harvested in a shorter period of time. But it cannot withstand weather
extremes like that of harsh wind and strong rain that makes a farmer harvest too little).
This is the same with the observation of farmers that the ‘bayag’ varieties are the only
varieties of rice that can withstand unexpected strong rains and winds. Soliba said that
“Siya kayet obpay nan kagawisan tay umali nan napigsa ay udan ya dagem et adi kaetdag
nan pagey”. (Heirloom varieties are still the best rice varieties since rice grains will not
fall and can withstand strong rains and winds). This was affirmed by the rest of the elder-
respondents stating that “Gawis tet- ew no siya nan imulan di umili tay gedan inmap- aptik
dadlo nan kaapitan na tay pinmupuos ngalud nan batawa”(The ‘bayag’ varieties now
grow faster because of warmer temperature so why not plant it instead).
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
The findings corroborates with the statement of Department of Agriculture- Mountain
Province Provincial Office as reported by Lapaan (2012) that heirloom varieties are still
the most appropriate cultivar for indigenous farming communities since these have been
tested over time and it is tolerant to micro- climatic changes.
Fertilizer Adaption. Farmer- respondent observed that the soil does not need more types
of fertilizer such as those synthetic since they do not see any problem with regards to soil
fertility. Dalay- on affirms in a statement that “gawis pay lang nan daga ad asna” (the soil
here is still fertile).
Opening New Lands. The tendency of the people is not to extend given that crop yields,
especially of the staple crop rice, tends to be lesser with the effect of higher pest incidence
due to altered temperature, unpredictable rainfall and erratic winds and cyclones. Farms
are left untilled instead and others emigrate from the ‘ili’ to seek greener pasture.
Irrigation Equipment Adoption. The researcher observed during ocular inspection that
water pipes and water hose are used by some farmers to irrigate their farms. Irrigation
technology dominant is the ‘payas’(irrigation canal). Dalay- on claims that the use of water
hose and pipes as irrigation is to water rice paddies whose direct water source have dried
up. Water then is sourced out through water hose and pipes from spring and stream that
have still abundant water flow
Fertilizer Adoption. Elders said that “adi kasapulan nan teken ay abono tay baknang kayet
nan daga. Ababono- an ud nan umili nan sip- sipoten da gedan asnan lugam ya sabsabong
ay enda nilidasan”(other type of fertilizer is not needed since the soil is still rich. People
fertilize the soil with the vegetation they cleared in the surrounding). This is called ‘tunek’,
direct composting method utilized by the farmers.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS
Summary
The study was conducted to identify climate change awareness in Gueday and its effects
to the indigenous knowledge, system, and practices on the agricultural cycle. Specifically,
it aims to identify the awareness of Gueday to climate change; distinguish the observed
climate change indicators by the people of Gueday; distinguish the effects of climate
change on agricultural cycle of Gueday; and to identify adaptive mechanism exhibited by
the people to cope up with climate change.
To guide the researcher to meet the objectives, five elders who are ‘mensapit’ were
gathered into a focused group discussion. Twenty- two farmers aging not less than 35 years
old were also interviewed. On the other hand, secondary data were collected from the
PAGASA weather bureau in Baguio City in many parts of this research. It was found out
that the people of Gueday are aware of climate change basing on parameters they have
observed. These are alteration in temperature, which is generally higher nowadays and the
modification of coldest month of the year from December to January, unpredictable,
stronger, but less occurrence of rainfall; and change in patterns of winds; and lesser but
more intense cyclones.
It was found out that these changes in weather conditions have remarkably affected the
indigenous agricultural life of the people because of the absence or unprecedented presence
of environmental indicators that signify appropriateness of an agricultural activity. These
have forced the farmers to work and individually decide on what they perceive best as the
right time to do an agricultural activity. In this light, even the customary rituals are not
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
practiced reverently since the people are forced to attend to their farms. The cultural value
of the people is degrading and the communal way of farming is disintegrated.
Agricultural production was generally affected with the onslaught of climate change,
farmers produce virtually low yield. Pest infestation has also increased; water is inadequate
with lesser incidence of rainfall and drying up of water source; and some farms were left
untilled.
Elders said that while it is normal for the people to attend to farms to cope up with
unprecedented weather patterns, the people must still remember to abide with the
communal customary practices “because it is that tradition that enabled their forefathers to
survive.
Farmers have adapted to biit varieties but elder and farmer respondents
ascertained that it is still best to grow heirloom varieties since it is more tolerant from
virtual effects of climate change. The people have not adapted to other types of fertilizers
since they believe that their soil is still fertile because of the practice of tunek. Land
expansion were not made for the past years. In fact, some other farms were left untilled
because of the inadequacy of water. On the other hand, some farmers are using water hose
and pipes to irrigate their farms.
Conclusions:
Based on the findings, the following conclusions were drawn:
1. The people of Gueday are aware of climate change basing on weather
parameters they have observed.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
2. There are parameters set by the people of Gueday in identifying climatological
changes in their community.
3. The indigenous agricultural cycle of Gueday has been remarkably modified with
unprecedented environmental indicators.
4. Water inadequacy is posing problem because of the drying of water resources and
lesser rainfall incidence. Some farms are left untilled because of inadequacy of water.
5. The observance of ritualistic celebrations is modified and some of the practices are
not adhered.
Recommendations
Based on the conclusions, the following recommendations were formulated:
1.
Water irrigation improvement may be prioritized by the Local Government Unit to
help alleviate the threats posed by climate change.
2.
Extensive research on the impact of climate change that concerns bio- physical
characterization, socio- economic profiling, vulnerability assessments, and socio- cultural
study such as IKSP documentation may be examined to provide the people, the local
government units of barangay Gueday and the Municipality of Besao, and extension
workers a dynamic situational analysis of the phenomenon that affects the locality.
3.
Integrated program planning may be established to include the people of the
locality in ascertaining knowledge in designing framework for development
programming and policy making.
Climate Change Awareness and the Effects on the Indigenous Knowledge, System, and
Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013
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Practices of Gueday, Besao, Mountain Province | YANGYANG, JOEFRENCE S. APRIL 2013