BIBLIOGRAPHY SUAYAN, CARLOTA...
BIBLIOGRAPHY
SUAYAN, CARLOTA MIGUEL. APRIL 2012. Documentation of the Indigenous
Rice Farming Practices of Residents in Daklan, Bokod. Benguet State University, La
Trinidad, Benguet.
Adviser: Gretchen Shagami C. Mangahas, MDC
ABSTRACT
The study was conducted at Bunagan, Daklan, Bokod, Benguet. It aimed to know
the indigenous farming practices of farmers in Daklan, Bokod. Specifically, it aimed to (1)
determine the socio-demographic profile of the respondents; (2) identify existing farming
practices of the farmers in the place; (3) determine the process involved in these practices;
(4) discuss how the farmers learn their farming practices in their place; (5) describe the
innovations in the farming practices today, and; produce a booklet on the farming practices
of Daklan, Bokod.
The data were gathered through interview schedules with 15 farmer respondents
and three key informant interviews on January – Ferbruary 2012.
Based from the study, there were six existing indigenous rice farming practices
documented – memed-ag (to germinate palay seed in a seedbed), arasho (plowing),
saloysoy (harrowing), tuned (planting palay), abol (driving away maya birds), and ani
(harvesting palay), and also, the rituals ta-ang and tadja. Though sometimes some of the
rituals are not being performed, they still do even if these are not as gallant as before, as
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
long as they respect and believe in the ritual’s value. There are two varieties of palay
farmers use for planting - the talon and the kintoman, so in a year, they have two planting
seasons.
All the respondents prefer actual application or demonstration and oral instruction
or description in teaching the farming practices to their offspring whereas. On the other
hand, the farming practices didn’t have much changes or innovations. Farmers still follow
the procedures done by the old folks. They just engaged in using better materials such as
improved arasho and saloysoy which is a combination of metal and wood or pure metal
and are still pulled by a carabao.
Based on the findings of the study, conclusions were (1) there are existing
indigenous farming practices in Daklan, Bokod, (2) farmers observe two planting seasons
in a year done every six months which involves different processes in farming, (3) farming
practices are learned through observation, actual application and oral instruction and are
taught the same way and, (3) parts of farming practices may change over time according
to convenience.
Thus it is recommended that, farmers should continue doing the indigenous farming
practices and teach to their children so that the younger generation will realize the
importance of the practices to the farming system of the place. Full documentation of the
practices may be done including the rituals and beliefs employed by the elders and the
younger generations so that it may be a basis for teaching and learning these practices. And
finally, further studies may be conducted in the five sitios of Daklan, Bokod as a whole to
check its differences and for documentation purposes.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
RESULTS AND DISCUSSION
Profile of the Respondent
The oldest elder interviewed was Felomina Suayan, 84 years old, female, and has
been a resident of sitio Bunagan, Daklan since birth. The second elder was Alfonso Delfin,
aged 80, male, 59 years resident of the place. Both of them started working in the farm
since they were 10 years old up to the present. The third elder was Peter Mencion, aged 71,
male, and have also lived in the place since birth with 18 years in farming.
Table 1 shows the profile of the 15 respondents that were characterized according to age,
sex, years of residency and years in farming.
The table indicates that four respondents belonged to ages 45-54, five belonged to
15- 24, three belonged to 25-34, while one each with age brackets 35-44, 55-64, and 65
and above. Moreover, there were eight males out of fifteen (15) respondents, the other
seven were females.
Most of the respondents (5) have lived in Bunagan for 15-24 years followed by 25-
34 years (4). Only one respondents each have been a resident of the place for 55-64 and 65
and above, respectively.
On the other hand most of the respondents (6) have been farming for 4-14 years
followed by 15-25 and 26-36 years with four each. Only one had been farming for more
than 31 years.
Most of them were born in the place, married and have a family and engaged in farming
practices of the place. Moreover, the respondents started farming as young as ten years of
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
age. From the time of childhood they were brought to the farms by their parents and became
their playground.
However, most of the respondents (13) learned the practice from their parents, seven (7)
learned through observation from anyone who performs it and three (3) were through the
help of friends.
Table 1. Profile of the Respondents
CHARACTERISTICS
FREQUENCY
(n=15)
Age
15-24
5
25-34
3
35-44
1
45-54
4
55-64
1
65 and above
1
Total
15
Sex
Male
8
Female
7
Total
15
Years of Residency
15-24
5
25-34
4
35-44
2
45-54
2
55 -64
1
65 and above
1
Total
15
Years in Farming
4-14
6
15-25
4
26-36
4
37 and above
1
Total
15
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Existing Indigenous Rice Farming Practices
There were six indigenous rice farming practices and two rituals identified in the
area.
Based from the study implemented, the existing indigenous farming practices were,
memed-ag (to germinate palay seed in a seedbed), arasho (plowing), saloysoy (harrowing),
tuned (planting palay), abol (driving away maya birds), and ani (harvesting palay), and
also, the rituals ta-ang and tadja.
As observed by Estrella Aroco (respondent), though sometimes some of the rituals
are not being performed anymore, the farmers still do it in a less gallant way, as long as
they respect and believe the ritual’s value.
On the other hand, two varieties of palays were used for planting - the talon and the
kintoman. Talon is a variety of palay which is dirty white in color and is smaller in size not
like the usual variety of rice while kintoman is red rice which has stout and shorter grains.
In a year, the farmers have two planting seasons which is done every six months. When the
farmers are done harvesting the kintoman, they plant the talon.
According to the key informants, during the rainy season, they plant the talon and
harvest it in the dry season while kintoman is planted during the dry season and harvested
in the rainy season.
Process involved in the Indigenous
Rice Farming practices
Memed-ag. This is the planting of palay seeds or the bunubun in a seedbed by the farmers.
For kintoman, some farmers start memed-ag in the later part of Decamber until the month
of January while memed-ag starts from June to July for talon. Materials used are bunubun
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
(Plate 1), water and seedbed (Plate 2) which is made only for the bunubun or some farmer
would also plant it if they have a lot of ped-ag (rice seedling).
Bunubun are first grown in a seedbed before they are planted. Farmers soak it in water
usually for 3-7 days or until it germinates (Plate 3 & 4).
Plate 1. Bunubun or palay seed being placed in a seedbed
Plate 2. A seedbed where bunubun are placed
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Plate 3. Young bunubun
Plate 4. Bunubun that germinated
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Arasho/mengarasho. Arasho (plowing) is a process where farmers use an arasho (Figure
5), plow, pulled by a carabao to till the soil. According to key informants, it is also the
process of mixing the soil. This is done in the month of January to March, depending on
the ped-ag (rice seedlings). The materials used are arasho (plow), pako (Plate 6), carabao
(Plate 8).
In arasho, the farmer dries the rice paddy if it is watery by letting the water flow out of the
paddy by making a ketang. A shovel is used to dig portion of the rice paddy (Plate 5) to let
the water flow out the paddy. When it is dry, then it is time to plow (man arasho) the land.
The pako is placed at the nape of the carabao (Plate 7). The carabao is then driven back
and forth the rice paddy by the farmer until the soil is tilled. After the soil is tilled, the
farmer fills the rice paddy with water and it is time to harrow (saloysoy).
Figure 2. A drawing of wooden arasho used for tilling the soil in the rice paddy
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Plate 5. A farmer making a ketang
Plate 6. Pako
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Plate 7. A pako placed in a carabao’s nape
Plate 8. A carabao in a rice paddy with the pako at its nape
Saloysoy (Harrowing). This is the process where farmers use a saloysoy (harrow) pulled by
a carabao to soften the soil. Materials used for saloysoy include the saloysoy (Plate 9), pako
(Plate 7) and Carabao ( Plate 8).
Saloysoy starts when the rice paddy is already watery, the farmers harrow it with the use
of saloysoy (harrow) pulled by a carabao. In some cases they perform saloysoy twice
before they plant. This is done by directing the carabao to go back and forth the rice
paddy by the farmer until the soil is softened. After saloysoy, when the field is weedy,
they perform shalos or damon (weeding) around the rice paddy so that it is clean before
planting. Uprooting the weeds prevents pests from thriving.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Plate 9. A saloysoy made up of metal used for employing saloysoy
Tuned. Planting the ped-ag in the rice paddy. It is done in the months of March to April.
Materials include the ped-ag (Plate 10).
Before planting the ped-ag, the farmer makes sure that the rice paddy is cleaned and
without weeds. The germinated bunubun or ped-ag (Plate 10) is uprooted from the seed
bed and planted on the paddies (Plate 11). Depending on the size and height of the seedling,
farmer can plant two or three seedlings together.
After one or two months when weeds have grown in the paddies, farmers perform shalos
and kamas. Shalos is to clean the surroundings of the rice paddies using sickle or is done
manually depending on the weed, while kamas is to uproot weeds manually around the root
of the palay to avoid pests such as rats and golden kuhol.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Plate 10. Ped-ag which is just harvested ready to be planted in a rice paddy
Plate 11. Planting of ped-ag on the rice paddy
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Abol (driving away birds). In driving away the beshing (maya birds), farmers use
scarecrows and/or junjun. The junjun may be composed of cellophanes, cans, old clothes
attached to a string that farmers connect to a pole on one end and the other to their abong
(hut or shelter). Farmers also use palipal, a bamboo similar to a wind vane that turns with
the wind’s motion, as their abol. It is done when the rice is ripening towards the months of
May to June.
To set-up the junjun, the length of the farm is measured. A string is drawn from one end to
another. One end is tied on a pole and the other is tied on the abong. The cellophanes, cans
and old clothes are hung in distributed measurements on the string (Fig.3). For the
scarecrows (Plate 12), a bamboo pole is positioned in the middle of the farm. A shorter
pole is put across the pole to make a frame for hanging an old jacket or shirt.
Figure 3. Drawing of junjun tied from the abong to the poles
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
P
Plate 12. Scarecrow placed in the rice farm
Plate 13. Newly made palipal made up of cogon grass and bamboo
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
On the other hand, the palipal (Plate 13) uses the following materials – bamboo pole, a
thinner and shorter bamboo pole, plastic straw or wire and cans. First, the farmer makes a
hole near the tip of the bamboo pole that is measured according to the width of the shorter
bamboo pole. Then the shorter bamboo pole will be inserted in the hole. The bamboo hole
will be secured by tying a wire or plastic straw around it. Cans will be hung on the opposite
sides of the shorter bamboo pole using plastic straw.
Moreover, a propeller is made by cutting a bamboo segment into half, producing bamboo
strips. Two strips are then formed into a cross which will be attached to the shorter bamboo
pole using a long nail. Variations of the palipal can be made such as one that has two
propellers and the can on each of the ends of the shorter bamboo pole. When the wind
blows, the propellers will move and the cans will make a sound driving away beshing
(maya birds).
Ani. This is the process of harvesting the palay with the use of kamdang or dakem,
harvesting knife (Plate 14). It is done when the palay is ripe in the months of June to July.
Plate 14. A dakem/kamdang held by a farmer.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Plate 15. A farmer performing ani
There are two rituals performed under ani namely: ta-ang and tadja.
Ta-ang is done in the abong and is performed before employing ani. According to the key
informant, they do this to have a bountiful harvest. The materials used are tapuey (rice
wine), tali-ti (a grass use for tying the harvested palay), small amount of sand placed in a
bowl or kawil (coconut shell) and two cups. According to the respondents tapuey is used
to invite the amed (dead ancestors believed to be one of the gods) the farmers believed who
guards their rice fields and will be guiding them in their ani that is why they place tali-ti
and sand beside the wine as a symbol for respecting them and acknowledging their
presence.
Ta-ang is performed first by placing the tapey in the abong with the tali-ti (small bundle
of harvested palay), sand and two cups of wine. They are grouped and placed on one side
of the abong. Before the farmers go to the field, they will drink using one of the cup and
when they are done harvesting or going home, they drink again using the other cup.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
After the ritual, the farmer uses the dakem to harvest the palay. Hold the dakem which hand
you are relaxed to use. The handle of the dakem is held by the palm and fingers while the
blade is between the middle finger and the pointer finger or between the middle finger and
the ring finger. The palay is cut one by one where farmer cuts the flag leaves from the rice
panicle.
Tadja. This is done before eating the fist harvest of kintoman. This is performed in the
house of the farmer. The farmer butchers a chicken so that there will be
an abundant supply of rice from the farm. The materials used are
chicken, liquor, two cups of water and two cups of two cups of coffee.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Tadja starts by setting the table and putting six pairs of plate with cooked kintoman. The
cooked meat of chicken is served on the plates. While putting meat, the wine, cups of water
and the cups of coffee are positioned on the opposite sides of the table. Each opposite must
be composed of a cup of coffee, a cup of water and a cup of wine so that the cup of water
is placed away from the coffee and wine (Fig. 3). Before eating the meal prepared, a prayer
is said by the elder or the farmer. The farmer drinks or sips the wine and the water is thrown
out either outside the house or in the sink while the coffee is either drink.
As said by Felomina Suayan (elder), both the wine and coffee are believed to be what the
amed smells and the water is used to wash away illness and dirt that is why it is being
placed away and thrown after saying the prayer.
Figure 4. Drawing of table setting showing the arrangement of the plates and cups during
tadja
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Teaching and Learning the
Indigenous Rice Farming Practices
Table 2 shows how the respondents teach and learn the indigenous rice farming
practices in the place. All of the farmer respondents (15) identified that they both teach and
learn best through actual application or demonstration of the farming practices wherein
they are brought to the field by their parents and imitating them while their parent is saying
what to do. Further, oral instruction or descriptions in teaching (12) were also identified by
the respondents as the only other form of teaching. Observation (13) was chosen by the
respondents as the next most possible way of learning the farming practices followed by
oral instruction or description (7). Farmers instruct their children what to do and it is up to
the children to follow instruction. Also they can learn more in observing other people doing
the practice while they are in the rice farm for as long as children are interested to learn
farmers are willing to teach them.
Table 2. Teaching and learning the indigenous rice farming practices
CHARACTERISTICS
FREQUENCY
(n=15)
Manner of teaching the farming
practices*
Actual application/demonstration
15
Oral instruction/description
12
Manner of learning the farming
practices*
Actual application/demonstration
15
Observation
13
Oral instruction/description
7
*Multiple responses
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
On the other hand, none identified written materials on either books or print outs as a form
of either teaching or learning the indigenous rice farming practices. This affirms Prill’s
(1997) statement that IK is transmitted orally, or through imitation and demonstration. It is
experiential rather than theoretical. It is learned through repetition, a defining characteristic
of tradition even when new knowledge is added.
Innovations in the Indigenous
Rice Farming Practices
Table 3 shows that the farming procedures did not significantly change. According to the
respondents they still follow the procedures done by the old folks. They just engaged in
using better materials such as improved arasho and saloysoy which is a combination of
metal and wood or pure metal and is still pulled by a carabao. They added that cows can
be used as long as it is trained by the farmer to work in the field. Though there is an
emergence of the rotor and kuliglig (a machine used to harrow and plow the soil) farmers
still prefer to use arosho and saloysoy since the farms are mountainous. For them, it is easy
to bring the arasho and saloysoy to the field, unlike the heavy kuliglig which they need to
carry. Delfin (elder) said, “Nu sikatedjo shay, mapteng ngo reshan e saloysoy ta na-
engsaan” (Harrow is better because we are used to it).
On the other hand, as observed by Jade Sison (respondent), some farmers do not plant
kintoman, instead they consecutively plant talon so that the soil will have enough time to
rest for the next planting season ensuing that the rice will grow abundantly. Moreover,
others pant rice two times and after that they plant vegetables so that the soil will be
fertilized.
In tuned, the farmers have not innovated with the use of a machine to plant palay, instead,
they still do it with bare hands. With the introduction of new varieties of palay, some
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
farmers use broadcasting of rice or the elik (rice grains) because it is not time consuming.
But there is still a big difference when doing the tuned. Miguel Puyao, (respondent), tried
broadcasting (scattering palay seeds using the hand) but the plants grew was stunted.
Further, since it is stunted then it has to be harvested through kapas (harvesting with the
use of sickle). Also the plants are easily severed.
In abol, farmers still use the junjun. Also old clothes are still being tied on the
bamboo pole.
Moreover, in ani, farmers still use the dakem or the kamdang. However, those who are not
familiar with the use of dakem, use knife (small knife that can cut the rice panicle). On the
other hand, kapas, according to the respondents, is a new way of harvesting palay using a
kumpay (sickle), it is said that it was introduced by the lowlanders from Nueva Viscaya.
Kapas is employed because of the emergence of new varieties of palay that are easy to
makepas (cut with the use of sickle).
On the other hand, the rituals that go with the farming practices are now optional. Only
farmers who want and can do it, perform the rituals. Changes include the use of rice wine
(apey), small bundle of palay (tali-ti), and sand (for ta-ang). Further, they may choose not
to butcher animals today for the ritual. Tadja, is applicable only for the kintoman,
specifically when eating it for the first time in one season, if they perform this, they still
butcher chicken.
This supports the statement of Cotthem (2007) that (IK) is dynamic wherein with
the result of a continuous process of experimentation, innovation, and adaptation, it has the
capacity to blend with knowledge based on science and technology, and should therefore
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
be considered complementary to scientific and technological efforts to solve problems in
social and economic development.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
The study was conducted at Bunagan, Daklan, Bokod, Benguet. It aimed to
know the indigenous farming practices of farmers in Daklan, Bokod. Specifically, it aimed
to (1) determine the socio-demographic profile of the respondents; (2) identify existing
farming practices of the farmers in the place; (3) determine the process involved in these
practices; (4) discuss how the farmers learn their farming practices in their place; (5)
describe the innovations in the farming practices today, and; produce a booklet on the
farming practices of Daklan, Bokod.
The data were gathered through an interview schedule and key informant interview
on January – Ferbruary 2012.
The oldest elder interviewed was 84 years old, female, 84 years of residency in
Daklan and started working in the field since she was 10 years old up to the present. The
second elder was aged 80, male, 59 years resident of the place also same year been in
farming while the other one was aged 71, male, 71 years resident and 18 years in farming
as of press time.
Based on the study, five of the 15 respondents belonged to age bracket 15- 24, four
respondents belonged to 45-54, three at the age 25-34, while one for the rest. There were
eight males and the rest (7) were females. Most of them were born in the place where they
engaged the farming practices of the place and the respondents started as young as ten years
of age.
The existing indigenous farming practices documented were, memed-ag (to
germinate palay seed in a seedbed), arasho (plowing), saloysoy (harrowing), tuned
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
(planting palay), abol (driving away maya birds), and ani (harvesting palay), and also, the
rituals ta-ang and tadja. Though sometimes some of the rituals are not being performed,
they still do even these are not as gallant as before, as long as they respect and believe in
the ritual’s value. There are two varieties of palay they use for planting - the talon and the
kintoman, so in a year, they have two planting seasons.
All the respondents prefer actual application or demonstration and oral instruction
or description in teaching the farming practices to their offspring whereas, with the
combination of the three (application/demonstration, oral instruction/description and
observation), the respondents acquire the practices. The elders, taught their children
through the same methods - application or demonstration, oral instruction or description.
On the other hand, the farming practices didn’t have much changes or innovations.
They still follow the procedures done by the old folks. They just engaged in using better
materials such as improved arasho and saloysoy which is a combination of metal and wood
or pure metal and is still pulled by a carabao.
Conclusions
Based on the findings of the study, the following conclusions were drawn:
1. There were existing indigenous rice farming practices in Daklan, Bokod.
2. Farmers observe two planting seasons in a year done every six months which
involves different processes in farming.
3. Rice farming practices are learned through observation, actual application and
oral instruction and are taught the same way.
4. Parts of the indigenous rice farming practices may change over time according
to convenience.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
Recommendations
Based on the results of the study, the following recommendations were derived:
1. Farmers should continue doing the indigenous farming practices and teach to
their children so that the younger generation will realize the importance of the
practices to the farming system of the place.
2. Full documentation of the practices may be done including the rituals and
beliefs employed by the elders and the younger generations so that it may be a
basis for teaching and learning these practices.
3. Further studies may be conducted in the five sitios of Daklan, Bokod as a whole
to check its differences and for documentation purposes.
Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
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Documentation of the Indigenous Rice Farming Practices of Residents in Daklan, Bokod |
SUAYAN, CARLOTA MIGUEL. APRIL 2012
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