BIBLIOGRAPHY TALANGO, FELISA C. ...
BIBLIOGRAPHY
TALANGO, FELISA C. OCTOBER 2010. Indigenous Practices of Rice Farmers in
Barangay Poitan, Banaue, Ifugao. Benguet State University, La Trinidad, Benguet.
Adviser: Hilario C. Perez, MSc.
ABSTRACT
The study was conducted to assess the indigenous farming practices of rice farmers in
Barangay Poitan, Banaue, Ifugao. Specifically to determine the socio-economic profile of the
respondents, the indigenous practices of the rice farmers, and their problems encountered in rice
production. A survey questionnaire was used in collecting the data but personal interview was
also done to clarify some responses. Fifty rice farmers served as respondents of the study.
The profile of the respondents showed that most of them belonged to the 51 to 60 years
old age bracket. Most of them were female and very few were single. Most of them had no
formal schooling, had 6 to 10 children and were into farming for 16 to 20 years. Majority were
Roman Catholics while a few are still pagan. Their other sources of income were woodcarving
and weaving. Majority owned the land they are farming and cultivated 11 to 15 rice paddies.
All the respondents plant the native rice varieties and follow all the indigenous practices
of field preparation such as the lamun, lobah, balangui, balin, batngay, hapna, and mamanong.
All the farm activities from land preparation to harvesting are done by purely manual labor,
except for land preparation where few use micro tiller rented from their organization. The farm
implements they used are locally manufactured.
While all the farmers are still following the “muntonah”, not all of them are practicing the
rituals required before or after a farming activity. Some of the farmers are still holding on to the
beliefs of the old folks. All the respondents butcher animals during harvest and served them to
the harvesters, however, not all of them serve wine during harvest.
The problems identified were on weed control and pest and disease control. The farmers
however did not use any chemical for weed control and even for pest and diseases control.
TABLE OF CONTENTS
Page
Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Abstract . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
iii
INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Rationale . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Statement of the problem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Objectives of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Importance of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Scope and Delimitation of the Study . . . . . . . . . . . . . . . . . . . . . . . . . .
3
REVIEW OF LITERATURE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
Problems in Rice Production . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
Cultural Practices . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
METHODOLOGY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Locale and Time of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Respondents of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Research Instrument. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Data to Gathered . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Data Analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
RESULTS AND DISCUSSION
General Information about
the Respondents. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Indigenous Farm Practices on
Field Preparation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16
Method of Land Preparation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
18
Practices Performed During Sowing. . . . . . . . . . . . . . . . . . . . . . . . . . .
19
Transplanting Practices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
20
Weed Control and Fertilizer Application. . . . . . . . . . . . . . . . . . . . . . . .
23
Harvesting Practices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
24
Postharvest Practices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
26
Rice Varieties Cultivated. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
Problems and Solutions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31
Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33
Recommendations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
34
.
LITERATURE CITED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35
APPENDIX
A. Letter to the Respondents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36
B. Survey Questionnaire . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37
INTRODUCTION
Rationale
Rice belongs to the Gramineae grass family. It is known as a riz in France, arroz
in Spain, riso in Italy and riers in Germany. It is a vital food crop because half of the
world’s population eats rice as a main part of their diets. Rice ranks second only to wheat
in terms of area harvested. It provides more calories per hectare than any other cereal
grains. Most people who depend heavily on rice live in Asia. Asian farmers grow about
90% of the world’s rice supply. Rice grows during the wet season that starts in June or
July. It grows best in warm places with plentiful moisture from rainfall or irrigation, and
is most frequently grown in valleys and river deltas (Jones, Undated).
Banaue is famous for its rice terraces and its rich cultural heritage. However, its
agricultural productivity, especially rice production, remains dismally low. Despite this,
rice remains the dominant crop in the area. The traditional variety, called “tinawon” in
the local dialect is the only variety grown in the area and is grown only once a year
because it takes 6-7 months to mature. It is characterized with low tillering, awned grains
and tall stalk (CECAP and Philrice, 2000).
Rice farming is the main source of livelihood and income in Banaue, aside from
wood carving. Farmers are trying to increase the yields using their indigenous cultural
practices in farming and also in preserving soil fertility. After harvest, the farmers leave
the land to fallow and at the same time farmers do other off-farm activities to meet their
household consumption.
Dumaligan as cited by Banao (2005) stated that farmers follow a certain system
with their farming even with pressing problems such as natural calamities like flood,
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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typhoon, and drought. Prevalence of insect pests and diseases are also problems of these
farmers which should be looked into by concerned agricultural agencies. Farmers should
change the traditional farming system they practice.
Statement of the Problem
The study was conducted inorder to look into the sustainability of the indigenous
practices of rice farmers. It answered the following questions:
1. What are the socio-economic profile of the respondents?
2. What are the indigenous practices of rice farmers in Poitan, Banaue, Ifugao?
3. What are the common problems encountered by farmers in rice production?
Objectives of the Study
This study mainly attempted to do the following:
1. To determine the socio-economic profile of the respondents;
2. To identify the indigenous practices of rice farmers; and
3. To determine the common problems encountered by the rice farmers.
Importance of the Study
The study would be a source of information regarding the traditional practices of
rice production.
The result of the study would serve as a reference material on indigenous rice
production practices and it would guide the individual to sustain these indigenous
practices so that the tradition would be preserved.
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Scope and Delimitation of the Study
The study was conducted in Barangay Poitan, Banaue, Ifugao. It tried to
document the indigenous practices of rice farmers in the place. The respondents were the
farmers engaged in rice production.
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REVIEW OF LITERATURE
Problems in Rice Production
Awas (1995) as cited by Banao (2005) mentioned that rice production in the
Philippines has a bright future with an increase of knowledge in instruction. People
cannot overlook the importance of rice as a valuable food source. However, farmers
should be encouraged to produce more and minimize the importation of rice. Cultural
management practices must be considered one of the management practices in fertilizer
application. However, commercial fertilizers are expensive and beyond the reach of the
farmers. An alternative then is through the use of indigenous materials that are readily
and economically available.
Cordillera farmers greatly use family labor in non-cash activities. To some extent,
they use paid labor particularly in land preparation, planting and harvesting. In many
cases, families produce cash crops not because it is profitable by because there are no
cash generating activities. Both men and women participate in rice and vegetable
production but women do most of the farm works. During slack period, men temporarily
migrate to other places to look for work to augment income (CECAP and Philrice, 2000).
Sharma (2007) cited various environmental problems that can arise from the use
of commercial chemicals. These are depletion of nutrients from the soil, pollution of
ground water from pesticides used and presence of heavy metals and the increase in
pathogens.
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Cultural Practices
Land preparation. According to Mabbayad et. al. (1983) as cited by Liwaliw
(2002) land preparation involves one plowing rotovation and two to three times
harrowing. The duration of land preparation depends on the number of weeds and plant
stables on the field. Relatively clean fields can be prepared for 20 days at least to allow
the organic materials plowed under to decompose before transplanting.
Transplanting. Philrice (2002) as cited by Waitan (2003) mentioned that the
highest productivity is reported under the transplanting method, although it is labor
intensive. Yields of transplanted and direct seeded rice are comparable but the former
requires lower seeding rate (40 kg/ha. vs. 80 kg/ha ) and less pesticides and herbicides
use. The rows in transplanting rice facilitates the removal of weeds and application of
fertilizer and other field operations.
Aowat (1995) as cited by Banao (2005) stated that the distance and space of rice
seedlings is important considering the numerous number of rice varieties available to
farmers. It is a fact that some rice varieties require more seedlings compared to the
traditional varieties.
Magbayad as cited by Liwaliw (2002) said they noted that transplanting rice is
done as long as water is available. Plant population and distance of planting vary
depending on the experience of the farmers and prevailing environmental conditions in
the locality.
Sharma (2007) further stated that choice of variety and seeding rate depends on
the condition of the farm and the locaclity. Drought tolerant varieties maybe planted in
drought prone areas. On saline soils, salt tolerant varieties maybe needed. In cooler areas,
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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such as on north-facing slopes, seeding dates may be delayed and seeding rates may be
increased to maximize yield potential and minimize the potential for crop failure.
Pest management. Sharma (2007) cited that pest associated with agricultural
production include weeds, insect, and diseases. Farmers now a days are using chemicals
to control the growth of weeds in their farm not knowing that hey have adverse effects on
the quality of water supply, both the ground water and surface water. Montensos
(Undated) explained to participants in a workshop about weeds control that weed
populations vary in response to a number of factors and that understanding the dynamics
of weeds is critical to developing production system that reduce the amount of herbicide
applied to the soil of crop. Weeds are spatially variable across fields because of organic
material of the soil, texture, landscape position, and the interaction of these factors with
crop management, crop cultivars, tillage, planting density, cultivation, and herbicide
application methods. This is a complex set of interactions that exist within all fields.
Basic information technologies can help determine where diseases and weeds
infestations occur or are most likely to occur. Farmers may then make decisions
regarding site-specific treatment that can save money and reduce the risk of water
contamination from a widespread application of pesticides.
Harvesting. Comafay (2005) stated that the “ani-ani” is a hand-held harvesting
knife for cutting rice panicles when farmers in Indonesia commonly planted traditional
varieties. The ani-ani was predominantly used to prevent grain from falling off the
panicles. When farmers started to plant different rice types and varieties, they found that
the ani-ani was no longer efficient and switched to using serrated sickles.
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Chapman and Carter as cited by Comafay (2005) mentioned that the right time for
harvesting is when grains attained a moisture content of 30 to 40 percent. This would
result to increase in grain yield on a dry basis to as much as 30 percent. On the other
hand, PCCARD (1977) noted that the time of harvesting rice is very important. Delaying
that harvesting time of rice results in lower losses, higher grain yield, higher germinating
percentage of the whole rice after milling.
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METHODOLOGY
Locale and Time of the Study
The study was conducted in Banaue, Ifugao (Figures 1 and 2) particularly in
Barangay Poitan. It is 45 minutes walk to the highway and 10 minutes ride to Poblacion.
It lies 348 kilometers north of Manila and about 333 kilometers from Baguio City. The
residents of Barangay Poitan are engaged in rice farming and wood carving.
The study was conducted from December 2009 to January 2010.
Respondents of the Study
The respondents of the study were the farmers who are directly
managing/cultivating their own field within the study area. Fifty respondents were
randomly considered from the rice farmer population of Barangay Poitan.
Research Instrument
A personal interview and survey questionnaire were used to collect the data and
other relevant information. The interview was supplemented with key informant to get
more information and clarify some of the answers.
Data Gathered
The data gathered were the socio-economic profile of the respondents, the
indigenous practices of the farmers, common problems encountered by the farmers and
the common varieties they are planting.
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Data Analysis
The data gathered were tabulated and analyzed using statistical tools such as
frequency and percentage distributions.
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RESULTS AND DISCUSSION
General Information About the Respondents
Table 1 presents the age, sex, civil status, educational attainment, number of
children, number of years in farming, religion, other sources of income, land tenure, and
number of rice paddies cultivating.
Age. The ages of the respondents ranges from 20 years old to 70 years old. The
same number of respondents ( 22%) were found to be 31 to 40 years old, 41 to 50 years
old and 61 to 70 years old. Only 6% were within 20 to 30 years old while 28% 51 to 60
years old. The finding shows that some of the farmers relatively old but are still farming.
Some of the respondents said that going to the farm is already a habit that is why even at
their old age they are still farming.
Sex. Among the respondents, 54% were females and 46% were males. Though
the number of female respondents is greater than the number of male respondents, both
were actively engaged in rice production.
Civil status. The findings show that 76% or more than half of the respondents
were married, 12% were widowed and 12% were single.
Educational attainment. Results showed that 32% have not undergone formal
education, 28% reached elementary, 22% high school and 18% college. This shows that
most of the respondents were literate but considerably with low educational attainment.
Moreover, some of the respondents who have not gone to school claimed that they have
been taught how to read and write but through informal education.
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Number of children. Regarding the number of children of the respondents, half of
the respondents or 50% had 6 to 10 children, 38% had 1 to 5 children and 12% do not
have a child because they are still single.
Number of years in farming. The data shows that 40% of the respondents were
cultivating rice for 16 to 20 years. Twenty four percent each 10 years and below and 11
to 15 years of farming. The rest have been cultivating rice for more than 21 years. The
data also implies that majority of the respondents were experienced in producing rice
considering the number of years they had been farming.
Religion. With regards to the religion, most of respondents are Roman Catholics
(70%), both the Evangelical and Pentecostal represented 14% and the rest were Pagans.
This implies that most of the respondents are Christians.
Other sources of income. Aside from rice farming the respondents were also
engaged in other activities where they derive additional income. Forty eight percent were
engaged in wood carving, 28% weaving, 16% livestock production. The wood carvers
recorded the highest involvement followed by the weavers (28%) while 16% were
livestock raisers who were raising swine and other animals, government employees 14%
and the rest have a sari-sari store.
Tenure. Results showed that most of the respondents (76%) own the rice fields
they are farming while 24% were share tenants.
Number of paddies cultivated. Finding shows that more than half of the
respondents (52%) were farming 11 to 15 rice paddies, 34% with 5 to 10 rice paddies and
14% with more than 15 rice paddies. This finding shows that majority of the farmers in
Poitan are cultivating less than 15 rice paddies. However, it should be made clear that the
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Table 1. General information about the respondents
PROFILE
FREQUENCY
PERCENTAGE
Age
20 – 30
3
6
31 – 40
11
22
41 – 50
11
22
51 – 60
14
28
61 – 70
11
22
TOTAL
50
100
Sex
Female
27
54
Male
23
46
TOTAL
50
100
Civil Status
Single
6
12
Married
38
76
Widowed
6
12
TOTAL
50
100
Educational Attainment
Elementary
14
28
High School
11
22
College
9
18
No Schooling
16
32
TOTAL
50
100
sizes of the rice paddies are not equal. Thus, the number of rice paddies do not
necessarily relate to the total farm size that each farmer cultivates and also their farm
productivity.
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Table 1. continued…
PROFILE
FREQUENCY
PERCENTAGE
Number of Children
1 – 5
19
38
6 – 10
25
50
No children
6
12
TOTAL
50
100
Number of Years in Farming
10 years and below
12
24
11 – 15
12
24
16 – 20
20
40
21 and above
6
12
TOTAL
50
100
Religion
Roman Catholic
35
70
Evangelical
8
16
Pentecostal
7
14
Pagan
5
10
TOTAL
50
100
Other Sources of Income
Wood carving
19
48
Weaving
14
28
Sari-sari store
6
12
Government employee
4
8
Livestock raising
7
14
TOTAL
50
100
Tenure Status
Owner
38
76
Share tenant
12
24
TOTAL
50
100
Number of Paddies Cultivating
5 – 10
15
30
11 – 15
26
52
16 and above
9
18
TOTAL
50
100
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Indigenous Farm Practices on Field
Preparation
Table 2 presents the indigenous practices in preparing the rice field. Results
showed that all of the respondents have been practicing indigenous ways of preparing
their rice fields. The first step is the “lamun” which is done about one month after
harvest. The remaining rice straws, 30-45 cm, are pulled, twisted, bent and incorporated
into the mud by trampling on it. This prevents the rice straws from rising up and hasten
their decomposition. This practice is done by both men and women. Next is the “lobah”
or “munlobah”, this is clearing of grasses along the stonewalls or slopes of the rice fields.
After sometime, the decomposed rice straws and grasses will rise up from the mud. Once
they are exposed to sunlight, they were turned upside down to hasten the decaying
process. This activity is called “balangui”. The next step is the “balin.” This involves
pushing down the rotten grass and rice straws that emerged from the mud. This is done
four months after harvest, which is in time for seedbed preparation. A hump of mud is
made to separate the seedbed from the surface of the field. This is called the “batngay”.
The sixth step is the “hapna” or the preparation of the seedbed and the sowing. One or
two days after preparing the seedbeds, the women sow the seeds by putting the whole
panicle of palay on the mud maintaining a distance between two panicles. Some farmers
soak the bundles of palay overnight in the field beside the seedbed before sowing. The
last step is the “mamanong”, this is done by shutting off the leaks on the sidewalls of the
fields by pressing the spot where the leak is with the use of either feet. If the leak is too
big, deep and wide, the use of wooden pestle is needed to pound the soil to close it. This
requires putting aside the top soil to see the extent of the leak. Using both hands or
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Table 2. Indigenous practices on field preparation
PRACTICES
FREQUENCY* PERCENTAGE
Lamun (trampling down the rice straw)
50
100
Lobah (wall cleaning)
50
100
Balangui (turning upside down the exposed rice
straw)
50
100
Balin (2nd weeding, treading & wet mulching)
50
100
Batngay ( a hump of mud to enclose the seedbed)
50
100
Hapna (putting the seed on the seedbed)
50
100
Mamanong ( putting more mud at the side of the
dike to make bigger and stronger)
50
100
Other Activities
50
100
Ahe-topeng (repairing the collapsed stone wall)
50
100
Ahi-budubud ( clearing the rice field covered with
soil due to land slide)
50
100
Inago/Acho (making mulch mounds in the flooded
rice paddies)
13
26
* Multiple response
shovel, more mud is placed on the sides and topside of the dike. Other filed preparation
practices frequently used every cropping are the “ahe-topeng” and “ahi-budubud”. Ahe-
topeng is done when the stone walls collapse and need repair. Ahi-budubud is done when
a mountain side slides and cover the rice fields. The farmers have to clear the rice field by
removing the soil with the use of water.
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Some respondents claimed they have been practicing the “inago/acho” which is
done by making mulch mounds in the flooded rice paddies where vegetables are planted.
This is also helps in decomposing the rice stalks and other grasses to be used as fertilizer.
It can be inferred from the result that all rice farmers in Poitan, Banaue are
practicing the indigenous way of field preparation.
Method of Land Preparation
Regarding the land preparation, more than half of the respondents (54%) prepare
their fields manually. Land preparation is usually done by the men with the use of a
shovel locally known as “gaud” which is manufactured in the locality by a blacksmith.
Only 6% use micro tiller as their method of preparing their rice fields and the 40% use
both manual labor and micro tiller. Those who use purely the micro tiller owned the
machine while those who used a combination of manual both labor and micro tiller do
not own the machine but hired it from the farmers’ organization. This finding shows that
majority of the farmers are still practicing the indigenous way of land preparation. This
maybe due to the availability of men-labor in the locality which could be hired or this
could be done by bayanihan or “ub-ubbo.” The activities performed during land
preparation are the “mamanong”, “ahe-topeng” (if necessary), “ahi-budubod” (if
necessary), and soil tilling, if the rice field is dried up during the previous cropping
period. This is the activity where the micro tiller could be used as a substitute for manual
labor. Farmers in other areas of Banaue are using the carabao for tilling and harrowing
however, it is surprising that none of the respondents in the study area used carabao.
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Table 3. Practices in land preparation, weed control, and fertilizer application
PRACTICES
FREQUENCY
PERCENTAGE
Land Preparation
Manual method
27
54
Micro tiller
3
6
Both
20
40
TOTAL
50
100
Practices Performed During Sowing of Seeds
Table 4 shows the practices adopted by the respondents in sowing the seeds. This
includes seeding, the beliefs followed, and the rituals performed during the sowing.
Method of seeding. All of the respondents used the wet bed method in sowing the
seeds. This activity is locally known as “hapna”( the whole rice panicle are sown side by
side). This is done by putting a “batngay” (the process of separating seedbed from the
surface of the field. Before putting the seeds, the farmers remove first the shells that
would eat the seedlings and other dirt that would impede the growth of the seedlings.
After the seeds are placed on the seedbed, the “batngay” is removed to allow the water to
cover the seeds so that they will not be eaten by rodents and birds.
Belief practices during sowing of seeds. During sowing, 74% of the respondents
stated that they do not do household chores the day after sowing of seeds. This is done to
prevent pests in the rice fields. Four percent did not allow visitors to their rice fields
during sowing of seeds and 16% followed both beliefs. There were 3 respondents or 6%
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Table 4. Indigenous practices on sowing of seeds
PRACTICES
FREQUENCY PERCENTAGE
Method of seeding
Wet bed method
50
100
Beliefs followed
Not allowed to do household chores
37
74
Do not allow visitors in the rice field
2
4
Follow both beliefs
8
16
No belief followed
3
6
Perform the “impanal” ritual (offering rice wine
and chicken to Kabunian)
33
66
who do not follow any belief. This finding implies that majority of the farmers still
follow these traditional beliefs that were handed down to them.
“Impanal” ritual. This ritual is done by offering rice wine and chicken to
“Kabunian” (God of rice) to ask for Kabunian’s blessing for their crop so that calamities
and pest will not destroy them. Results showed that 66% of the respondents performed
the impanal ritual while 34% did not. This implies that majority of the farmers in Poitan
still stick to the traditions/culture despite the spread of Christian teachings in the place.
Transplanting Practices
Tables 5 shows the transplanting practices of the respondents as to month of
transplanting, number of seedlings planted, and the distance of seedlings followed.
Months of transplanting. Based on the table, results showed that 58% of the
respondents transplanted during the months of January to February while the rest
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Table 5. Transplanting practices of the respondents
PRACTICES
FREQUENCY
PERCENTAGE
Month of transplanting
January to February
29
58
March to April
21
42
TOTAL
50
100
Number of seedlings planted
2 to 3
18
36
3 to 4
17
34
4 to 5
15
30
TOTAL
50
100
Distance of seedlings (cm)
20 x 20
21
42
15 x 15
17
34
15 x 20
12
24
TOTAL
50
100
Beliefs*
Not eating hot breakfast
28
56
Not to plant during full moon
23
46
Ritual*
Puchung
41
82
Loh-wang
9
18
* Multiple response
transplanted from March to April. This implies that farmers do not plant at the same time.
One probable reason could be the availability of labor for transplanting. If they all plant
at the same time there would be very few laborers to be hired and the farmers would be
competing for it. Spreading the transplanting season would enable them help each other.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Number of seedling planted. The farmer do not actually count the number of
seedlings they plant. Their responses were based on their estimate or perception. The
number of seedlings planted depends on the size of seedlings. If the seedlings are big, 2
or 3 seedlings are planted but if they are small more seedlings are planted because the
rate of survival of smaller seedlings are lower than the bigger ones, according to the
respondents. The 2 to 3 seedlings has the highest percentage (36%) next is the 3 to 4
seedlings (34%) and the rest are 4 to 5 seedlings.
Distance of seedlings. Regarding the distance of planting, 42% of the respondents
sowed at the distance of 20cm x 20 cm, 34% followed a distance of 15cm x 15cm while
the rest used a distance of 15cm x 20cm. Like the number of seedlings, the distances are
only estimates of the respondents.
Beliefs. There were some farmers who still hold on to the superstitious beliefs of
their parents and grandparents. Fifty six percent of the respondents said they do not eat
hot food for breakfast when they are going to transplant while 46% said they do not plant
during full moon.
Rituals. Eighty two percent of the respondents said they use the “puchung” at the
“panopnaan” or seedbed. A “puchung” is a knotted runo placed at the seedbed when
there are seedlings still left to ward off people or spirits from getting the seedlings. The
other ritual performed during planting is the “loh-wang” (ritual performed at the rice
granary of the chieftain) with only 18%. The result shows that majority of the farmers do
not perform the “loh-wang” ritual.
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Weed Control and Fertilizer Application
Control of weeds. As to the time of weeding 46% of the respondents do weeding
any time as long as there are weeds. Thirty percent said they do regular weeding while
24% said they do weeding before and after planting. On the method of weeding, 70% of
the farmers use manual labor to pull the weeds, 6% control the weeds by burning it and
24% practiced both manual pulling and burning. They claimed that they burn the weeds
when these are already too thick. None of them use chemicals to control the weeds.
Table 6. Weed control and fertilizer application practices
PARTICULARS
FREQUENCY
PERCENTAGE
Weed Control
Weeding regularly
15
30
Before and after planting
12
24
Any time
23
46
TOTAL
50
100
Method of Weeding
Manual pulling
35
70
Burning
3
6
Both
12
24
TOTAL
50
100
Fertilizer Used
Rice hull
24
48
Sunflower
11
22
Animal dung
9
18
Decayed plants
6
12
TOTAL
50
100
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Removing of weeds is generally delegated to the women. The farm implement used for
removing weeds is the trowel locally known as “daluh.” This implement is also locally
manufactured like the “gaud” (shovel).
Fertilizers used. With regards to the fertilizers they used, almost half of the
respondents used rice hulls, 22% sunflower, 18% chicken dung and 12% used decayed
weeds and vegetables. Some of the farmers stated that sometimes they use 2 or more
fertilizers or they combine the fast decaying and slow decaying fertilizers. None of the
farmers use commercial fertilizer. This shows that even farmers who did not learn about
soil fertility know how to make their field fertile or nourish their plants.
These practices were either learned through experiences or were handed down to
them by their parents.
Harvesting Practices
Table 7 presents the practices during harvest which includes the rituals and the
implements used during harvest.
Practices. Seed selection is one of the important practices maintained by the
farmers in the study area. The result shows that all the respondents gather first the
“binayngo” or selected seeds before they harvest. There are women who specialized in
gathering the binayngo who do the gathering. These are bundled twice the size of the
ordinary palay so that the farmer would recognize which ones are for seed purpose. All
the respondents butcher animals during harvest. In the old tradition, the “mumbaki” or
pagan priest performs the ritual before they butcher the animals but at presents, according
to the respondents, this practice is no longer followed. Serving wine during harvest is still
practiced by 58%. Fifteen percent mentioned that they practice the “badchang”
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Table 7. Harvesting practices of the respondents
PARTICULARS
FREQUENCY*
PERCENTAGE
Practices
“Binayngo” first (selected seeds)
50
100
Butchering of animals
50
100
Serving of rice wine
29
58
“Badchang” (practice in transferring the
rice field to the heir)
15
30
Rituals
“Tungo” (rest day)
29
58
“Urpi” (thanksgiving ritual)
18
36
Tools/Implements
“Botawer” (a carrying pole)
50
100
“ Gamulang” (a reaping tool)
50
100
* Multiple response
(bayanihan during harvest). This is done only when the parents are transferring the rice
field to the newly wed couple. If it is the man who is going to inherit the property then
the wife’s parents should buy a pig and invite their neighbors to join them in harvesting
the ricefield of the man. This shows that the parents of the man is now transferring the
ricefiled to the couple.
Rituals. The ritual performed during harvest season is the “tungo”. The “tungo” is
a rest day for the farmers in the community. This is announced by the “muntonah”
(chieftain) at the end of the harvest season. This also marks the end of the harvest season
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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so the farmers could rest for a day or two. Another ritual performed is the “urpi” (a
thanksgiving ritual) as claimed by 36% of the respondents.
Tools or implements used. There were two common implements used by the
farmers during harvest. All the respondents claimed that they still use these implements.
The first is the “botawer”. This is a piece of wood used to carry the harvested palay from
the rice fields to the granary or wherever the rice is to be stored. The second implement
is the “gamulang” which is used by the women in reaping the palay.
Post Harvest Practices
Table 8 shows the post harvest practices of the respondents in drying and storing
their palay. It also includes the rituals performed.
Drying. The farmers dry their palay in an open space during sunny days. The
palay is turned upside down with the panicles radically bowing outwards to dry the inner
panicles. Drying of palay is done thrice or more depending on the weather.
Farmers who have no rice for consumption roast the palay for about half an hour then
pound it.
Storing. If the farmer has no granary, the rice is stored in the “palan” or roof top
portion of the native house. Eighty two percent of the respondents store their palay in the
“palan” while the 18% store their palay in the “alang” or rice granary.
Beliefs. Seventy six percent of the respondents said the elders are responsible in
storing the palay either in the “palan” (roof top portion of the house) or in the “alang.”
(rice granary). Another belief followed by 44% of the respondents is that only the
designated person is allowed to get the palay from the “alang” or “palan” for the first
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Table 8. Post harvest practices of the respondents
PARTICULARS
FREQUENCY* PERCENTAGE
Storage of palay
Store at the “palan” ( rooftop portion)
41
82
Store at the “alang” ( rice granary)
9
18
TOTAL
50
100
Beliefs*
Only the elder stores the palay
38
76
Only the designated person
should get the palay from the
9
18
storage
Rituals*
Inyapuy (offering of 2 big chicken to the Rice
God)
27
54
Lawit (butchering chicken for the family to
partake)
42
84
*Multiple response
time. However, any member of the family could get the palay for the succeeding
schedule.
Rituals. Among the rituals performed 54% practiced the “inyapuy” wherein, 2 big
chickens are butchered for offering to the rice god before the family starts to consume the
stored palay. Majority (84%) performed the “lawit” (butchering of chickens) after storing
the palay in the “palan” or in the granary. In the traditional way, this was done by
butchering of animals by the native priest for the family to partake. However, this
practice is now modified as influenced by religion. The native priest no longer offer
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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animal to the anitos but this is no longer offered by the native priest but this is done now
by a religious group as a thanksgiving.
Rice Varieties Cultivated
Table 9 shows the varieties of rice that the respondents have cultivated. Except for
C-4, native rice varieties have been cultivated by the farmers. Farmers acquired the seeds
from previous cropping. During harvest the women select seeds called “binayngoh” for
planting materials. These are bundled big so that they would not be mixed with the
ordinary palay.
The result shows that Malagkit had the highest percentage (32%) followed by
“Minayyaw” (20%), and “Palawan” variety (16%). The “Minangan”, C-4 and “Oklan”
with 14%, 10% and 8%, respectively. The respondents stated that they plant 2 or more
varieties of rice.
Table 9. Rice varieties cultivated by the respondents
RICE VARIETIES
FREQUENCY
PERCENTAGE
Malagkit
16
32
Minayyaw
10
20
Palawan
8
16
Minangan
7
14
C-4
5
10
Oklan
4
8
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Problems and Solutions
Table 10 shows the problems encountered and the solutions to the problems of the
farmers during farming.
Problems encountered. Results showed that weeds is considerably the most common
problem of the farmers (42%) followed by insect pest and animals (30%), irrigation
(14%), labor (8%) and the rest are the problems brought about by calamities. Some
respondents stated that though weeds and pests are their common problem in the farm
chemicals were not applied in solving these problems because of the risks.
Table 10. Problems and solution of the farmers during farming
PARTICULARS
FREQUENCY
PERCENTAGE
Problems Encountered
Weeds
21
42
Calamities
3
6
Pests
15
30
Irrigation
7
14
Labor constraints
4
8
TOTAL
50
100
Solutions to the problems
Regular weeding
18
36
Burning
8
16
Building traps
10
20
Stay in the farm
14
28
TOTAL
50
100
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Solutions. Regarding their solutions to the problems they encounter during
farming, results showed that the respondents still prefer regular weeding (36%) and
burning (16%) in controlling weeds instead of using chemicals. On the other hand, they
also prefer using traps in controlling the pests rather than chemicals. Others prefer to stay
on their farm (28%) and watch their rice fields.
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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
This study was conducted in Poitan, Banaue, Ifugao to determine the profile of
the rice farmers, identify their indigenous farming practices and identify the common
problems met by the farmers related to their farm production. Fifty farmers were taken as
respondents of the study.
The results of the study showed that farmers were 30 to 70 years old. Female
farmers were a little bit more than the male, majority were married and had formal
education. Most of them had farming experiences of 16 – 20 years and majority were
Roman Catholics, owned the land they cultivated and cultivating 11 – 15 rice paddies.
Their other sources of income were derived from wood carving weaving, livestock
raising, business, and employment in the government.
The indigenous practices of the respondents are the “lamun”, “lobah”,
“balangui”, “balin”, “batngay”, “hapna”, “mamanong”, “ahe-topeng”, “ahi-budubud”,
and “”inago/acho.” Majority used manual labor for land preparation while others made
use of a micro-tiller which they rented from their organization. For seed sowing, they
followed the wet bed method. Some beliefs followed by some farmers during seed
sowing were: not doing household chores after sowing, and do not allow visitors to go to
the rice field the day after they sowed the seeds. The ritual performed during seed sowing
is the “impanal.” Transplanting of seedlings was done from January to April and the
number of seedlings planted depended on the sizes of the seedlings. When the seedlings
are smaller in size, they plant more seedlings. The distances between seedlings are just
calculated by the farmers. Majority of the farmers do not eat hot breakfast when they go
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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to plant and some do not plant during the full moon. For other rituals, the farmers
practiced the “puchung” at the “panopnaan”(seedbed) and only a few practice the “loh-
wang”.
To control the weeds, all the farmers used the mechanical method. Some burned
the weeds while in some they burn the weeds but otherwise they were use as fertilizer.
Farmers also used rice hulls, sunflower, and chicken dung as fertilizer. Commercial
fertilizer was not applied in their ricefields. During harvest, the farmers do the seed
selection before the palay are harvested. The selected seeds are called “binayngo.” The
women are responsible in harvesting with the use of “gamulang” (reaping tool) while the
men carry the harvested palay with the use of the “botawer.” Animals are butchered for a
good harvest. The rituals performed during harvest are the “tungo” (rest day) and the
“urpi.” The harvested palay are stored in the rice granay called “alang” in the case of the
“muntonah” (chieftain) and the kadangyan (rich) or in the “palan” as done by other
farmers. After storing the palay they perform the “lawit” and before they start to get the
palay from the storage they perform the “inyapuy.” The rice varieties cultivated by the
farmers are all native rice varieties except for C-4.
The farmers encountered problems particularly on weed and pest control,
destruction caused by calamities and lack of irrigation. The solutions they adopted to
solve their problems were regular weeding and burning of weeds in the case of weed
control and for pest control, they build traps to catch the rodents that eat the palay. Others
stay in their farms to watch the irrigation during the dry season and drive the birds when
the palay are ripened.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Conclusions
Based on the findings of the study the following conclusions were made:
1. Majority of the farmers had reached only the elementary and high level of
formal education because they had started farming at an early age. The farmers are
predominantly Roman Catholics.
2. Majority of the farmers are still practicing the indigenous way of farming.
They are still using the simple farm implements like the “gaud”and the “daluh.”
Likewise, the farmers do not use any chemical fertilizer and for weed and pest controls.
3. Although some farmers are not practicing all the rituals on rice production
there are still farmers who performed all of the rituals. They still follow the “muntonah”
(chieftain) in terms of rituals to be performed in rice production. Butchering of the
animals to be served during harvest are no longer done by the native priest and the
farmers no longer offer the animals to the “Kabunian.”
4. The rice varieties cultivated by the farmers are the native varieties, however,
some farmers adopt the C-4 variety which is adopted to the climatic condition of the
place.
5. The farmers themselves find remedies to their own problems.
Recommendations
The recommendations made are as follows:
1. The farmers organization should acquire more micro-tillers to help save time
and labor. The time saved could be used to earn other income for the family.
2. The farmers should try new rice varieties that suit the climatic condition of the
place so that the palay supply could last for the next cropping. On the other hand, they
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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34
should also continue to cultivate the native varieties to preserve them. Besides, the native
varieties do not require the use of synthetic fertilizer and chemical pesticides.
3. The farmers should continue practicing the “inago” wherein vegetables,
onions, and other herbs and spices are planted. The “inago” does not only increase
income but also provides organic matter to the soil.
4. Since the farmers are not using chemical fertilizer and pesticides, they should
practice rice-fish culture and integrating young ducks right after transplanting to help in
controlling weeds, insects and snail. At the same time it is also an additional source of
income.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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LITERATURE CITED
BANAO, F.S. 2005. Production practices of rice farmers in Ga-ang, Tanudan, Kalinga
Province. BS Thesis. Benguet State University, La Trinidad, Benguet. Pp. 1, 4.
CECAP and PHILRICE. 2000. Highland Rice Production in the Philippine Cordillera. P.
67.
COMAFAY, M.F. 2005. Time utilization of rice farmers in Maligcong, Bontoc,
Mountain Province. BS Thesis. Benguet State University, La Trinidad, Benguet.
Pp. 4-5.
JONES Jr., J.B. Undated. Agronomic Handbook: Management of Crops, Soils and their
Fertility. P. 10.
LIWALIW, T.S. 2002. Indigenous agricultural practices of Besao, Mountain Province:
Their implications towards sustainable development. BS Thesis. Benguet State
University, La Trinidad, Benguet. P. 5.
PCCARD. 1977. The Philippine Recommends for Rice Production P. 28.
SHARMA, P. 2007. Precision Farming 630-211. P. 923.
WAITAN, J.V. 2003. Farming practices of rice farmers in Cervantes, Ilocos Sur. BS
Thesis. Benguet State University, La Trinidad, Benguet. P. 4.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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APPENDIX A
Letter to the Respondents
Benguet State University
College of Agriculture
Department of Extension Education
La Trinidad Benguet
Janaury 25, 2010
Dear Respondents,
I am a student of Benguet State University, taking up Bachelor of Science in
Agriculture major in Extension Education. I am conducting a research about the
Indigenous Practices of Rice Farmers in Banaue, Ifugao.
In this regard, I am asking your help by answering the questionnaires.
Thank you and more power. God Bless.
Respectfully yours,
FELISA C. TALANGO
Student Researcher
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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APPENDIX B
Survey Questionnaire
I. SOCIO-ECONOMIC PROFILE
1. Name (Optional)
2. Age
3. Sex: ( ) Male ( ) Female 4. Religion
5. Educational Attainment
____ Elementary
____ Highschool
____ College
____ Vocational
6. Dialect spoken
7. Number of children
8. Tenure
____ Owner
____ Share tenant
____ Lease
____ Others (specify)
9. Other sources of income
____ wood carving
____ daily wages
____ weaving
____ business
____ others (specify)
10. Area cultivated (by paddies)
____ 5-10
____ 10-15 ____ above 15
11. Number of years in farming
____ 5-10 years
____ 15-20 years
____ 10-15 years
____ more than 20 years
12. Organizational membership
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____ cooperative
____ association
____ others (specify)
II. INDIGENOUS PRACTICES
A. LAND PREPARATION
1. Preparation period
____Lamun
____ Lobah/mumlohab
____ Balangui
____ Balin
____ Batngay
____ Hapna
____ Mamanong
____ Practice Inago/Acho
2. Land preparation
____ manual method ____ plowing ____ using of other machine
3. How do you control weeds?
____ hand weeding ____ burning ____ others (specify) ________________
4. Fertilizer being used
____ sunflower
____ rice hulls ____animal dung
____ others (specify) ________________
B. SOWING
1. Varieties of rice planted (you can check more than one)
____ Malagkit
____ C-4
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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____ Palawan
____ Minangan
____ Minayyaw
____ Oklan
____ Others (specify)
2. Method of seeding
____ direct seeding
____ wet seeding
3. During sowing the one who sow the seeds are:
____ not allowed to do household chores to prevent pest in rice fields
____ visitors are not allowed to enter
4. Perform Impanal ritual ____ yes ____ no
4. Other practices not mentioned please specify _____________________________
C. TRANSPLANTING
1. Months of planting
2. Number of seedlings being planted
____ 2 to 3
____ 3 to 4
____ 4 to 5 ____Others
3. Distance of planting
____ 20 x 20 cm
____ 15 x 15 cm
____ 15 x 20 cm
____ others (specify) ___________
4. Do you practice the following?
a. Loh-wang ritual ____ yes
____ no
b. The “muntonah” will plant first before others ____ yes
____ no
c. “Ubbo” rather than paying them ____ yes
____ yes
d. Not eating hot breakfast when going to plant rice to avoid the leech
___yes
___no
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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e. Putting “puchung” at the “panopnaan” ___ yes
____ no
f. Don’t plant during full moon ____ yes
____ no
g. Urpi – butcher chicken as a thanksgiving after planting ____ yes
___no
5. Who provide the lunch when you have companions to plant?
____ the owner brings the food
____ bring your own packed lunch
D. HARVESTING
1. What do you use for harvesting palay?
____ use of knives (gamulang)
____ use of serrated sickles
____ others (specify_
2. Do you still practice the following? Please check those that your are practicing
____ Binayngo first
____ butchering animals for viand during harvest
____ ricewine is served during harvest
____ use of “botawer”
____ tungo/ hu-ap
____ noise is prohibited during tungo
____ celebrate the “urpi”
____ “badchang”
3. Months of harvesting ____
E. STORAGE
____ Inyapuy ritual
____ the palay are stored at the “pala” of the native house
____ the eldest should be the one to store the palay
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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____ no other person allowed to get the palay except the designated wife or husband
____ store the palay in the “alang”
____ lawit ( butcher chicken for the family to partake)
F. ACTIVITIES
1. Ahi-topeng
____ every how many years?
2. Ahi-banong
____ every how many months
3. Ahi-budubud
4. Weeding
____ weeding plant regularly
____ done after a month after planting
____ done any time
____ others (specify)
III. PROBLEMS ENCOUNTERED
A. Check what is applicable to you
____ lack of unity among farmers
____ weeds on grass
____ calamities like typhoon, earthquakes, landslides
____ abundance of pest
____ lack of irrigation
____ animals such as pigs and chicken
____ labor constraints causing postponed transplanting
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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____ others (specify)
B. solutions to the problems
____ spraying weedicides/insecticides
____ building strong foundation of rice paddies (topeng)
____ construction of fences
____ staying on the farm to drive away the birds during ripening of rice panicles
____ others (specify)
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
TALANGO, FELISA C. OCTOBER 2010
TALANGO, FELISA C. OCTOBER 2010. Indigenous Practices of Rice Farmers in
Barangay Poitan, Banaue, Ifugao. Benguet State University, La Trinidad, Benguet.
Adviser: Hilario C. Perez, MSc.
ABSTRACT
The study was conducted to assess the indigenous farming practices of rice farmers in
Barangay Poitan, Banaue, Ifugao. Specifically to determine the socio-economic profile of the
respondents, the indigenous practices of the rice farmers, and their problems encountered in rice
production. A survey questionnaire was used in collecting the data but personal interview was
also done to clarify some responses. Fifty rice farmers served as respondents of the study.
The profile of the respondents showed that most of them belonged to the 51 to 60 years
old age bracket. Most of them were female and very few were single. Most of them had no
formal schooling, had 6 to 10 children and were into farming for 16 to 20 years. Majority were
Roman Catholics while a few are still pagan. Their other sources of income were woodcarving
and weaving. Majority owned the land they are farming and cultivated 11 to 15 rice paddies.
All the respondents plant the native rice varieties and follow all the indigenous practices
of field preparation such as the lamun, lobah, balangui, balin, batngay, hapna, and mamanong.
All the farm activities from land preparation to harvesting are done by purely manual labor,
except for land preparation where few use micro tiller rented from their organization. The farm
implements they used are locally manufactured.
While all the farmers are still following the “muntonah”, not all of them are practicing the
rituals required before or after a farming activity. Some of the farmers are still holding on to the
beliefs of the old folks. All the respondents butcher animals during harvest and served them to
the harvesters, however, not all of them serve wine during harvest.
The problems identified were on weed control and pest and disease control. The farmers
however did not use any chemical for weed control and even for pest and diseases control.
TABLE OF CONTENTS
Page
Bibliography. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Abstract . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i
Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
iii
INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Rationale . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1
Statement of the problem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Objectives of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Importance of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2
Scope and Delimitation of the Study . . . . . . . . . . . . . . . . . . . . . . . . . .
3
REVIEW OF LITERATURE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
Problems in Rice Production . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4
Cultural Practices . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5
METHODOLOGY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Locale and Time of the Study. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Respondents of the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Research Instrument. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Data to Gathered . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8
Data Analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11
RESULTS AND DISCUSSION
General Information about
the Respondents. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12
Indigenous Farm Practices on
Field Preparation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16
Method of Land Preparation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
18
Practices Performed During Sowing. . . . . . . . . . . . . . . . . . . . . . . . . . .
19
Transplanting Practices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
20
Weed Control and Fertilizer Application. . . . . . . . . . . . . . . . . . . . . . . .
23
Harvesting Practices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
24
Postharvest Practices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
26
Rice Varieties Cultivated. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
Problems and Solutions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31
Conclusions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33
Recommendations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
34
.
LITERATURE CITED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35
APPENDIX
A. Letter to the Respondents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36
B. Survey Questionnaire . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37
INTRODUCTION
Rationale
Rice belongs to the Gramineae grass family. It is known as a riz in France, arroz
in Spain, riso in Italy and riers in Germany. It is a vital food crop because half of the
world’s population eats rice as a main part of their diets. Rice ranks second only to wheat
in terms of area harvested. It provides more calories per hectare than any other cereal
grains. Most people who depend heavily on rice live in Asia. Asian farmers grow about
90% of the world’s rice supply. Rice grows during the wet season that starts in June or
July. It grows best in warm places with plentiful moisture from rainfall or irrigation, and
is most frequently grown in valleys and river deltas (Jones, Undated).
Banaue is famous for its rice terraces and its rich cultural heritage. However, its
agricultural productivity, especially rice production, remains dismally low. Despite this,
rice remains the dominant crop in the area. The traditional variety, called “tinawon” in
the local dialect is the only variety grown in the area and is grown only once a year
because it takes 6-7 months to mature. It is characterized with low tillering, awned grains
and tall stalk (CECAP and Philrice, 2000).
Rice farming is the main source of livelihood and income in Banaue, aside from
wood carving. Farmers are trying to increase the yields using their indigenous cultural
practices in farming and also in preserving soil fertility. After harvest, the farmers leave
the land to fallow and at the same time farmers do other off-farm activities to meet their
household consumption.
Dumaligan as cited by Banao (2005) stated that farmers follow a certain system
with their farming even with pressing problems such as natural calamities like flood,
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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2
typhoon, and drought. Prevalence of insect pests and diseases are also problems of these
farmers which should be looked into by concerned agricultural agencies. Farmers should
change the traditional farming system they practice.
Statement of the Problem
The study was conducted inorder to look into the sustainability of the indigenous
practices of rice farmers. It answered the following questions:
1. What are the socio-economic profile of the respondents?
2. What are the indigenous practices of rice farmers in Poitan, Banaue, Ifugao?
3. What are the common problems encountered by farmers in rice production?
Objectives of the Study
This study mainly attempted to do the following:
1. To determine the socio-economic profile of the respondents;
2. To identify the indigenous practices of rice farmers; and
3. To determine the common problems encountered by the rice farmers.
Importance of the Study
The study would be a source of information regarding the traditional practices of
rice production.
The result of the study would serve as a reference material on indigenous rice
production practices and it would guide the individual to sustain these indigenous
practices so that the tradition would be preserved.
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Scope and Delimitation of the Study
The study was conducted in Barangay Poitan, Banaue, Ifugao. It tried to
document the indigenous practices of rice farmers in the place. The respondents were the
farmers engaged in rice production.
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REVIEW OF LITERATURE
Problems in Rice Production
Awas (1995) as cited by Banao (2005) mentioned that rice production in the
Philippines has a bright future with an increase of knowledge in instruction. People
cannot overlook the importance of rice as a valuable food source. However, farmers
should be encouraged to produce more and minimize the importation of rice. Cultural
management practices must be considered one of the management practices in fertilizer
application. However, commercial fertilizers are expensive and beyond the reach of the
farmers. An alternative then is through the use of indigenous materials that are readily
and economically available.
Cordillera farmers greatly use family labor in non-cash activities. To some extent,
they use paid labor particularly in land preparation, planting and harvesting. In many
cases, families produce cash crops not because it is profitable by because there are no
cash generating activities. Both men and women participate in rice and vegetable
production but women do most of the farm works. During slack period, men temporarily
migrate to other places to look for work to augment income (CECAP and Philrice, 2000).
Sharma (2007) cited various environmental problems that can arise from the use
of commercial chemicals. These are depletion of nutrients from the soil, pollution of
ground water from pesticides used and presence of heavy metals and the increase in
pathogens.
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Cultural Practices
Land preparation. According to Mabbayad et. al. (1983) as cited by Liwaliw
(2002) land preparation involves one plowing rotovation and two to three times
harrowing. The duration of land preparation depends on the number of weeds and plant
stables on the field. Relatively clean fields can be prepared for 20 days at least to allow
the organic materials plowed under to decompose before transplanting.
Transplanting. Philrice (2002) as cited by Waitan (2003) mentioned that the
highest productivity is reported under the transplanting method, although it is labor
intensive. Yields of transplanted and direct seeded rice are comparable but the former
requires lower seeding rate (40 kg/ha. vs. 80 kg/ha ) and less pesticides and herbicides
use. The rows in transplanting rice facilitates the removal of weeds and application of
fertilizer and other field operations.
Aowat (1995) as cited by Banao (2005) stated that the distance and space of rice
seedlings is important considering the numerous number of rice varieties available to
farmers. It is a fact that some rice varieties require more seedlings compared to the
traditional varieties.
Magbayad as cited by Liwaliw (2002) said they noted that transplanting rice is
done as long as water is available. Plant population and distance of planting vary
depending on the experience of the farmers and prevailing environmental conditions in
the locality.
Sharma (2007) further stated that choice of variety and seeding rate depends on
the condition of the farm and the locaclity. Drought tolerant varieties maybe planted in
drought prone areas. On saline soils, salt tolerant varieties maybe needed. In cooler areas,
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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such as on north-facing slopes, seeding dates may be delayed and seeding rates may be
increased to maximize yield potential and minimize the potential for crop failure.
Pest management. Sharma (2007) cited that pest associated with agricultural
production include weeds, insect, and diseases. Farmers now a days are using chemicals
to control the growth of weeds in their farm not knowing that hey have adverse effects on
the quality of water supply, both the ground water and surface water. Montensos
(Undated) explained to participants in a workshop about weeds control that weed
populations vary in response to a number of factors and that understanding the dynamics
of weeds is critical to developing production system that reduce the amount of herbicide
applied to the soil of crop. Weeds are spatially variable across fields because of organic
material of the soil, texture, landscape position, and the interaction of these factors with
crop management, crop cultivars, tillage, planting density, cultivation, and herbicide
application methods. This is a complex set of interactions that exist within all fields.
Basic information technologies can help determine where diseases and weeds
infestations occur or are most likely to occur. Farmers may then make decisions
regarding site-specific treatment that can save money and reduce the risk of water
contamination from a widespread application of pesticides.
Harvesting. Comafay (2005) stated that the “ani-ani” is a hand-held harvesting
knife for cutting rice panicles when farmers in Indonesia commonly planted traditional
varieties. The ani-ani was predominantly used to prevent grain from falling off the
panicles. When farmers started to plant different rice types and varieties, they found that
the ani-ani was no longer efficient and switched to using serrated sickles.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Chapman and Carter as cited by Comafay (2005) mentioned that the right time for
harvesting is when grains attained a moisture content of 30 to 40 percent. This would
result to increase in grain yield on a dry basis to as much as 30 percent. On the other
hand, PCCARD (1977) noted that the time of harvesting rice is very important. Delaying
that harvesting time of rice results in lower losses, higher grain yield, higher germinating
percentage of the whole rice after milling.
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METHODOLOGY
Locale and Time of the Study
The study was conducted in Banaue, Ifugao (Figures 1 and 2) particularly in
Barangay Poitan. It is 45 minutes walk to the highway and 10 minutes ride to Poblacion.
It lies 348 kilometers north of Manila and about 333 kilometers from Baguio City. The
residents of Barangay Poitan are engaged in rice farming and wood carving.
The study was conducted from December 2009 to January 2010.
Respondents of the Study
The respondents of the study were the farmers who are directly
managing/cultivating their own field within the study area. Fifty respondents were
randomly considered from the rice farmer population of Barangay Poitan.
Research Instrument
A personal interview and survey questionnaire were used to collect the data and
other relevant information. The interview was supplemented with key informant to get
more information and clarify some of the answers.
Data Gathered
The data gathered were the socio-economic profile of the respondents, the
indigenous practices of the farmers, common problems encountered by the farmers and
the common varieties they are planting.
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Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Data Analysis
The data gathered were tabulated and analyzed using statistical tools such as
frequency and percentage distributions.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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RESULTS AND DISCUSSION
General Information About the Respondents
Table 1 presents the age, sex, civil status, educational attainment, number of
children, number of years in farming, religion, other sources of income, land tenure, and
number of rice paddies cultivating.
Age. The ages of the respondents ranges from 20 years old to 70 years old. The
same number of respondents ( 22%) were found to be 31 to 40 years old, 41 to 50 years
old and 61 to 70 years old. Only 6% were within 20 to 30 years old while 28% 51 to 60
years old. The finding shows that some of the farmers relatively old but are still farming.
Some of the respondents said that going to the farm is already a habit that is why even at
their old age they are still farming.
Sex. Among the respondents, 54% were females and 46% were males. Though
the number of female respondents is greater than the number of male respondents, both
were actively engaged in rice production.
Civil status. The findings show that 76% or more than half of the respondents
were married, 12% were widowed and 12% were single.
Educational attainment. Results showed that 32% have not undergone formal
education, 28% reached elementary, 22% high school and 18% college. This shows that
most of the respondents were literate but considerably with low educational attainment.
Moreover, some of the respondents who have not gone to school claimed that they have
been taught how to read and write but through informal education.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Number of children. Regarding the number of children of the respondents, half of
the respondents or 50% had 6 to 10 children, 38% had 1 to 5 children and 12% do not
have a child because they are still single.
Number of years in farming. The data shows that 40% of the respondents were
cultivating rice for 16 to 20 years. Twenty four percent each 10 years and below and 11
to 15 years of farming. The rest have been cultivating rice for more than 21 years. The
data also implies that majority of the respondents were experienced in producing rice
considering the number of years they had been farming.
Religion. With regards to the religion, most of respondents are Roman Catholics
(70%), both the Evangelical and Pentecostal represented 14% and the rest were Pagans.
This implies that most of the respondents are Christians.
Other sources of income. Aside from rice farming the respondents were also
engaged in other activities where they derive additional income. Forty eight percent were
engaged in wood carving, 28% weaving, 16% livestock production. The wood carvers
recorded the highest involvement followed by the weavers (28%) while 16% were
livestock raisers who were raising swine and other animals, government employees 14%
and the rest have a sari-sari store.
Tenure. Results showed that most of the respondents (76%) own the rice fields
they are farming while 24% were share tenants.
Number of paddies cultivated. Finding shows that more than half of the
respondents (52%) were farming 11 to 15 rice paddies, 34% with 5 to 10 rice paddies and
14% with more than 15 rice paddies. This finding shows that majority of the farmers in
Poitan are cultivating less than 15 rice paddies. However, it should be made clear that the
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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14
Table 1. General information about the respondents
PROFILE
FREQUENCY
PERCENTAGE
Age
20 – 30
3
6
31 – 40
11
22
41 – 50
11
22
51 – 60
14
28
61 – 70
11
22
TOTAL
50
100
Sex
Female
27
54
Male
23
46
TOTAL
50
100
Civil Status
Single
6
12
Married
38
76
Widowed
6
12
TOTAL
50
100
Educational Attainment
Elementary
14
28
High School
11
22
College
9
18
No Schooling
16
32
TOTAL
50
100
sizes of the rice paddies are not equal. Thus, the number of rice paddies do not
necessarily relate to the total farm size that each farmer cultivates and also their farm
productivity.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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15
Table 1. continued…
PROFILE
FREQUENCY
PERCENTAGE
Number of Children
1 – 5
19
38
6 – 10
25
50
No children
6
12
TOTAL
50
100
Number of Years in Farming
10 years and below
12
24
11 – 15
12
24
16 – 20
20
40
21 and above
6
12
TOTAL
50
100
Religion
Roman Catholic
35
70
Evangelical
8
16
Pentecostal
7
14
Pagan
5
10
TOTAL
50
100
Other Sources of Income
Wood carving
19
48
Weaving
14
28
Sari-sari store
6
12
Government employee
4
8
Livestock raising
7
14
TOTAL
50
100
Tenure Status
Owner
38
76
Share tenant
12
24
TOTAL
50
100
Number of Paddies Cultivating
5 – 10
15
30
11 – 15
26
52
16 and above
9
18
TOTAL
50
100
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
TALANGO, FELISA C. OCTOBER 2010
16
Indigenous Farm Practices on Field
Preparation
Table 2 presents the indigenous practices in preparing the rice field. Results
showed that all of the respondents have been practicing indigenous ways of preparing
their rice fields. The first step is the “lamun” which is done about one month after
harvest. The remaining rice straws, 30-45 cm, are pulled, twisted, bent and incorporated
into the mud by trampling on it. This prevents the rice straws from rising up and hasten
their decomposition. This practice is done by both men and women. Next is the “lobah”
or “munlobah”, this is clearing of grasses along the stonewalls or slopes of the rice fields.
After sometime, the decomposed rice straws and grasses will rise up from the mud. Once
they are exposed to sunlight, they were turned upside down to hasten the decaying
process. This activity is called “balangui”. The next step is the “balin.” This involves
pushing down the rotten grass and rice straws that emerged from the mud. This is done
four months after harvest, which is in time for seedbed preparation. A hump of mud is
made to separate the seedbed from the surface of the field. This is called the “batngay”.
The sixth step is the “hapna” or the preparation of the seedbed and the sowing. One or
two days after preparing the seedbeds, the women sow the seeds by putting the whole
panicle of palay on the mud maintaining a distance between two panicles. Some farmers
soak the bundles of palay overnight in the field beside the seedbed before sowing. The
last step is the “mamanong”, this is done by shutting off the leaks on the sidewalls of the
fields by pressing the spot where the leak is with the use of either feet. If the leak is too
big, deep and wide, the use of wooden pestle is needed to pound the soil to close it. This
requires putting aside the top soil to see the extent of the leak. Using both hands or
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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17
Table 2. Indigenous practices on field preparation
PRACTICES
FREQUENCY* PERCENTAGE
Lamun (trampling down the rice straw)
50
100
Lobah (wall cleaning)
50
100
Balangui (turning upside down the exposed rice
straw)
50
100
Balin (2nd weeding, treading & wet mulching)
50
100
Batngay ( a hump of mud to enclose the seedbed)
50
100
Hapna (putting the seed on the seedbed)
50
100
Mamanong ( putting more mud at the side of the
dike to make bigger and stronger)
50
100
Other Activities
50
100
Ahe-topeng (repairing the collapsed stone wall)
50
100
Ahi-budubud ( clearing the rice field covered with
soil due to land slide)
50
100
Inago/Acho (making mulch mounds in the flooded
rice paddies)
13
26
* Multiple response
shovel, more mud is placed on the sides and topside of the dike. Other filed preparation
practices frequently used every cropping are the “ahe-topeng” and “ahi-budubud”. Ahe-
topeng is done when the stone walls collapse and need repair. Ahi-budubud is done when
a mountain side slides and cover the rice fields. The farmers have to clear the rice field by
removing the soil with the use of water.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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18
Some respondents claimed they have been practicing the “inago/acho” which is
done by making mulch mounds in the flooded rice paddies where vegetables are planted.
This is also helps in decomposing the rice stalks and other grasses to be used as fertilizer.
It can be inferred from the result that all rice farmers in Poitan, Banaue are
practicing the indigenous way of field preparation.
Method of Land Preparation
Regarding the land preparation, more than half of the respondents (54%) prepare
their fields manually. Land preparation is usually done by the men with the use of a
shovel locally known as “gaud” which is manufactured in the locality by a blacksmith.
Only 6% use micro tiller as their method of preparing their rice fields and the 40% use
both manual labor and micro tiller. Those who use purely the micro tiller owned the
machine while those who used a combination of manual both labor and micro tiller do
not own the machine but hired it from the farmers’ organization. This finding shows that
majority of the farmers are still practicing the indigenous way of land preparation. This
maybe due to the availability of men-labor in the locality which could be hired or this
could be done by bayanihan or “ub-ubbo.” The activities performed during land
preparation are the “mamanong”, “ahe-topeng” (if necessary), “ahi-budubod” (if
necessary), and soil tilling, if the rice field is dried up during the previous cropping
period. This is the activity where the micro tiller could be used as a substitute for manual
labor. Farmers in other areas of Banaue are using the carabao for tilling and harrowing
however, it is surprising that none of the respondents in the study area used carabao.
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Table 3. Practices in land preparation, weed control, and fertilizer application
PRACTICES
FREQUENCY
PERCENTAGE
Land Preparation
Manual method
27
54
Micro tiller
3
6
Both
20
40
TOTAL
50
100
Practices Performed During Sowing of Seeds
Table 4 shows the practices adopted by the respondents in sowing the seeds. This
includes seeding, the beliefs followed, and the rituals performed during the sowing.
Method of seeding. All of the respondents used the wet bed method in sowing the
seeds. This activity is locally known as “hapna”( the whole rice panicle are sown side by
side). This is done by putting a “batngay” (the process of separating seedbed from the
surface of the field. Before putting the seeds, the farmers remove first the shells that
would eat the seedlings and other dirt that would impede the growth of the seedlings.
After the seeds are placed on the seedbed, the “batngay” is removed to allow the water to
cover the seeds so that they will not be eaten by rodents and birds.
Belief practices during sowing of seeds. During sowing, 74% of the respondents
stated that they do not do household chores the day after sowing of seeds. This is done to
prevent pests in the rice fields. Four percent did not allow visitors to their rice fields
during sowing of seeds and 16% followed both beliefs. There were 3 respondents or 6%
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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20
Table 4. Indigenous practices on sowing of seeds
PRACTICES
FREQUENCY PERCENTAGE
Method of seeding
Wet bed method
50
100
Beliefs followed
Not allowed to do household chores
37
74
Do not allow visitors in the rice field
2
4
Follow both beliefs
8
16
No belief followed
3
6
Perform the “impanal” ritual (offering rice wine
and chicken to Kabunian)
33
66
who do not follow any belief. This finding implies that majority of the farmers still
follow these traditional beliefs that were handed down to them.
“Impanal” ritual. This ritual is done by offering rice wine and chicken to
“Kabunian” (God of rice) to ask for Kabunian’s blessing for their crop so that calamities
and pest will not destroy them. Results showed that 66% of the respondents performed
the impanal ritual while 34% did not. This implies that majority of the farmers in Poitan
still stick to the traditions/culture despite the spread of Christian teachings in the place.
Transplanting Practices
Tables 5 shows the transplanting practices of the respondents as to month of
transplanting, number of seedlings planted, and the distance of seedlings followed.
Months of transplanting. Based on the table, results showed that 58% of the
respondents transplanted during the months of January to February while the rest
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Table 5. Transplanting practices of the respondents
PRACTICES
FREQUENCY
PERCENTAGE
Month of transplanting
January to February
29
58
March to April
21
42
TOTAL
50
100
Number of seedlings planted
2 to 3
18
36
3 to 4
17
34
4 to 5
15
30
TOTAL
50
100
Distance of seedlings (cm)
20 x 20
21
42
15 x 15
17
34
15 x 20
12
24
TOTAL
50
100
Beliefs*
Not eating hot breakfast
28
56
Not to plant during full moon
23
46
Ritual*
Puchung
41
82
Loh-wang
9
18
* Multiple response
transplanted from March to April. This implies that farmers do not plant at the same time.
One probable reason could be the availability of labor for transplanting. If they all plant
at the same time there would be very few laborers to be hired and the farmers would be
competing for it. Spreading the transplanting season would enable them help each other.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Number of seedling planted. The farmer do not actually count the number of
seedlings they plant. Their responses were based on their estimate or perception. The
number of seedlings planted depends on the size of seedlings. If the seedlings are big, 2
or 3 seedlings are planted but if they are small more seedlings are planted because the
rate of survival of smaller seedlings are lower than the bigger ones, according to the
respondents. The 2 to 3 seedlings has the highest percentage (36%) next is the 3 to 4
seedlings (34%) and the rest are 4 to 5 seedlings.
Distance of seedlings. Regarding the distance of planting, 42% of the respondents
sowed at the distance of 20cm x 20 cm, 34% followed a distance of 15cm x 15cm while
the rest used a distance of 15cm x 20cm. Like the number of seedlings, the distances are
only estimates of the respondents.
Beliefs. There were some farmers who still hold on to the superstitious beliefs of
their parents and grandparents. Fifty six percent of the respondents said they do not eat
hot food for breakfast when they are going to transplant while 46% said they do not plant
during full moon.
Rituals. Eighty two percent of the respondents said they use the “puchung” at the
“panopnaan” or seedbed. A “puchung” is a knotted runo placed at the seedbed when
there are seedlings still left to ward off people or spirits from getting the seedlings. The
other ritual performed during planting is the “loh-wang” (ritual performed at the rice
granary of the chieftain) with only 18%. The result shows that majority of the farmers do
not perform the “loh-wang” ritual.
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Weed Control and Fertilizer Application
Control of weeds. As to the time of weeding 46% of the respondents do weeding
any time as long as there are weeds. Thirty percent said they do regular weeding while
24% said they do weeding before and after planting. On the method of weeding, 70% of
the farmers use manual labor to pull the weeds, 6% control the weeds by burning it and
24% practiced both manual pulling and burning. They claimed that they burn the weeds
when these are already too thick. None of them use chemicals to control the weeds.
Table 6. Weed control and fertilizer application practices
PARTICULARS
FREQUENCY
PERCENTAGE
Weed Control
Weeding regularly
15
30
Before and after planting
12
24
Any time
23
46
TOTAL
50
100
Method of Weeding
Manual pulling
35
70
Burning
3
6
Both
12
24
TOTAL
50
100
Fertilizer Used
Rice hull
24
48
Sunflower
11
22
Animal dung
9
18
Decayed plants
6
12
TOTAL
50
100
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Removing of weeds is generally delegated to the women. The farm implement used for
removing weeds is the trowel locally known as “daluh.” This implement is also locally
manufactured like the “gaud” (shovel).
Fertilizers used. With regards to the fertilizers they used, almost half of the
respondents used rice hulls, 22% sunflower, 18% chicken dung and 12% used decayed
weeds and vegetables. Some of the farmers stated that sometimes they use 2 or more
fertilizers or they combine the fast decaying and slow decaying fertilizers. None of the
farmers use commercial fertilizer. This shows that even farmers who did not learn about
soil fertility know how to make their field fertile or nourish their plants.
These practices were either learned through experiences or were handed down to
them by their parents.
Harvesting Practices
Table 7 presents the practices during harvest which includes the rituals and the
implements used during harvest.
Practices. Seed selection is one of the important practices maintained by the
farmers in the study area. The result shows that all the respondents gather first the
“binayngo” or selected seeds before they harvest. There are women who specialized in
gathering the binayngo who do the gathering. These are bundled twice the size of the
ordinary palay so that the farmer would recognize which ones are for seed purpose. All
the respondents butcher animals during harvest. In the old tradition, the “mumbaki” or
pagan priest performs the ritual before they butcher the animals but at presents, according
to the respondents, this practice is no longer followed. Serving wine during harvest is still
practiced by 58%. Fifteen percent mentioned that they practice the “badchang”
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Table 7. Harvesting practices of the respondents
PARTICULARS
FREQUENCY*
PERCENTAGE
Practices
“Binayngo” first (selected seeds)
50
100
Butchering of animals
50
100
Serving of rice wine
29
58
“Badchang” (practice in transferring the
rice field to the heir)
15
30
Rituals
“Tungo” (rest day)
29
58
“Urpi” (thanksgiving ritual)
18
36
Tools/Implements
“Botawer” (a carrying pole)
50
100
“ Gamulang” (a reaping tool)
50
100
* Multiple response
(bayanihan during harvest). This is done only when the parents are transferring the rice
field to the newly wed couple. If it is the man who is going to inherit the property then
the wife’s parents should buy a pig and invite their neighbors to join them in harvesting
the ricefield of the man. This shows that the parents of the man is now transferring the
ricefiled to the couple.
Rituals. The ritual performed during harvest season is the “tungo”. The “tungo” is
a rest day for the farmers in the community. This is announced by the “muntonah”
(chieftain) at the end of the harvest season. This also marks the end of the harvest season
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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so the farmers could rest for a day or two. Another ritual performed is the “urpi” (a
thanksgiving ritual) as claimed by 36% of the respondents.
Tools or implements used. There were two common implements used by the
farmers during harvest. All the respondents claimed that they still use these implements.
The first is the “botawer”. This is a piece of wood used to carry the harvested palay from
the rice fields to the granary or wherever the rice is to be stored. The second implement
is the “gamulang” which is used by the women in reaping the palay.
Post Harvest Practices
Table 8 shows the post harvest practices of the respondents in drying and storing
their palay. It also includes the rituals performed.
Drying. The farmers dry their palay in an open space during sunny days. The
palay is turned upside down with the panicles radically bowing outwards to dry the inner
panicles. Drying of palay is done thrice or more depending on the weather.
Farmers who have no rice for consumption roast the palay for about half an hour then
pound it.
Storing. If the farmer has no granary, the rice is stored in the “palan” or roof top
portion of the native house. Eighty two percent of the respondents store their palay in the
“palan” while the 18% store their palay in the “alang” or rice granary.
Beliefs. Seventy six percent of the respondents said the elders are responsible in
storing the palay either in the “palan” (roof top portion of the house) or in the “alang.”
(rice granary). Another belief followed by 44% of the respondents is that only the
designated person is allowed to get the palay from the “alang” or “palan” for the first
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Table 8. Post harvest practices of the respondents
PARTICULARS
FREQUENCY* PERCENTAGE
Storage of palay
Store at the “palan” ( rooftop portion)
41
82
Store at the “alang” ( rice granary)
9
18
TOTAL
50
100
Beliefs*
Only the elder stores the palay
38
76
Only the designated person
should get the palay from the
9
18
storage
Rituals*
Inyapuy (offering of 2 big chicken to the Rice
God)
27
54
Lawit (butchering chicken for the family to
partake)
42
84
*Multiple response
time. However, any member of the family could get the palay for the succeeding
schedule.
Rituals. Among the rituals performed 54% practiced the “inyapuy” wherein, 2 big
chickens are butchered for offering to the rice god before the family starts to consume the
stored palay. Majority (84%) performed the “lawit” (butchering of chickens) after storing
the palay in the “palan” or in the granary. In the traditional way, this was done by
butchering of animals by the native priest for the family to partake. However, this
practice is now modified as influenced by religion. The native priest no longer offer
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animal to the anitos but this is no longer offered by the native priest but this is done now
by a religious group as a thanksgiving.
Rice Varieties Cultivated
Table 9 shows the varieties of rice that the respondents have cultivated. Except for
C-4, native rice varieties have been cultivated by the farmers. Farmers acquired the seeds
from previous cropping. During harvest the women select seeds called “binayngoh” for
planting materials. These are bundled big so that they would not be mixed with the
ordinary palay.
The result shows that Malagkit had the highest percentage (32%) followed by
“Minayyaw” (20%), and “Palawan” variety (16%). The “Minangan”, C-4 and “Oklan”
with 14%, 10% and 8%, respectively. The respondents stated that they plant 2 or more
varieties of rice.
Table 9. Rice varieties cultivated by the respondents
RICE VARIETIES
FREQUENCY
PERCENTAGE
Malagkit
16
32
Minayyaw
10
20
Palawan
8
16
Minangan
7
14
C-4
5
10
Oklan
4
8
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Problems and Solutions
Table 10 shows the problems encountered and the solutions to the problems of the
farmers during farming.
Problems encountered. Results showed that weeds is considerably the most common
problem of the farmers (42%) followed by insect pest and animals (30%), irrigation
(14%), labor (8%) and the rest are the problems brought about by calamities. Some
respondents stated that though weeds and pests are their common problem in the farm
chemicals were not applied in solving these problems because of the risks.
Table 10. Problems and solution of the farmers during farming
PARTICULARS
FREQUENCY
PERCENTAGE
Problems Encountered
Weeds
21
42
Calamities
3
6
Pests
15
30
Irrigation
7
14
Labor constraints
4
8
TOTAL
50
100
Solutions to the problems
Regular weeding
18
36
Burning
8
16
Building traps
10
20
Stay in the farm
14
28
TOTAL
50
100
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Solutions. Regarding their solutions to the problems they encounter during
farming, results showed that the respondents still prefer regular weeding (36%) and
burning (16%) in controlling weeds instead of using chemicals. On the other hand, they
also prefer using traps in controlling the pests rather than chemicals. Others prefer to stay
on their farm (28%) and watch their rice fields.
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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
Summary
This study was conducted in Poitan, Banaue, Ifugao to determine the profile of
the rice farmers, identify their indigenous farming practices and identify the common
problems met by the farmers related to their farm production. Fifty farmers were taken as
respondents of the study.
The results of the study showed that farmers were 30 to 70 years old. Female
farmers were a little bit more than the male, majority were married and had formal
education. Most of them had farming experiences of 16 – 20 years and majority were
Roman Catholics, owned the land they cultivated and cultivating 11 – 15 rice paddies.
Their other sources of income were derived from wood carving weaving, livestock
raising, business, and employment in the government.
The indigenous practices of the respondents are the “lamun”, “lobah”,
“balangui”, “balin”, “batngay”, “hapna”, “mamanong”, “ahe-topeng”, “ahi-budubud”,
and “”inago/acho.” Majority used manual labor for land preparation while others made
use of a micro-tiller which they rented from their organization. For seed sowing, they
followed the wet bed method. Some beliefs followed by some farmers during seed
sowing were: not doing household chores after sowing, and do not allow visitors to go to
the rice field the day after they sowed the seeds. The ritual performed during seed sowing
is the “impanal.” Transplanting of seedlings was done from January to April and the
number of seedlings planted depended on the sizes of the seedlings. When the seedlings
are smaller in size, they plant more seedlings. The distances between seedlings are just
calculated by the farmers. Majority of the farmers do not eat hot breakfast when they go
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to plant and some do not plant during the full moon. For other rituals, the farmers
practiced the “puchung” at the “panopnaan”(seedbed) and only a few practice the “loh-
wang”.
To control the weeds, all the farmers used the mechanical method. Some burned
the weeds while in some they burn the weeds but otherwise they were use as fertilizer.
Farmers also used rice hulls, sunflower, and chicken dung as fertilizer. Commercial
fertilizer was not applied in their ricefields. During harvest, the farmers do the seed
selection before the palay are harvested. The selected seeds are called “binayngo.” The
women are responsible in harvesting with the use of “gamulang” (reaping tool) while the
men carry the harvested palay with the use of the “botawer.” Animals are butchered for a
good harvest. The rituals performed during harvest are the “tungo” (rest day) and the
“urpi.” The harvested palay are stored in the rice granay called “alang” in the case of the
“muntonah” (chieftain) and the kadangyan (rich) or in the “palan” as done by other
farmers. After storing the palay they perform the “lawit” and before they start to get the
palay from the storage they perform the “inyapuy.” The rice varieties cultivated by the
farmers are all native rice varieties except for C-4.
The farmers encountered problems particularly on weed and pest control,
destruction caused by calamities and lack of irrigation. The solutions they adopted to
solve their problems were regular weeding and burning of weeds in the case of weed
control and for pest control, they build traps to catch the rodents that eat the palay. Others
stay in their farms to watch the irrigation during the dry season and drive the birds when
the palay are ripened.
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Conclusions
Based on the findings of the study the following conclusions were made:
1. Majority of the farmers had reached only the elementary and high level of
formal education because they had started farming at an early age. The farmers are
predominantly Roman Catholics.
2. Majority of the farmers are still practicing the indigenous way of farming.
They are still using the simple farm implements like the “gaud”and the “daluh.”
Likewise, the farmers do not use any chemical fertilizer and for weed and pest controls.
3. Although some farmers are not practicing all the rituals on rice production
there are still farmers who performed all of the rituals. They still follow the “muntonah”
(chieftain) in terms of rituals to be performed in rice production. Butchering of the
animals to be served during harvest are no longer done by the native priest and the
farmers no longer offer the animals to the “Kabunian.”
4. The rice varieties cultivated by the farmers are the native varieties, however,
some farmers adopt the C-4 variety which is adopted to the climatic condition of the
place.
5. The farmers themselves find remedies to their own problems.
Recommendations
The recommendations made are as follows:
1. The farmers organization should acquire more micro-tillers to help save time
and labor. The time saved could be used to earn other income for the family.
2. The farmers should try new rice varieties that suit the climatic condition of the
place so that the palay supply could last for the next cropping. On the other hand, they
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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should also continue to cultivate the native varieties to preserve them. Besides, the native
varieties do not require the use of synthetic fertilizer and chemical pesticides.
3. The farmers should continue practicing the “inago” wherein vegetables,
onions, and other herbs and spices are planted. The “inago” does not only increase
income but also provides organic matter to the soil.
4. Since the farmers are not using chemical fertilizer and pesticides, they should
practice rice-fish culture and integrating young ducks right after transplanting to help in
controlling weeds, insects and snail. At the same time it is also an additional source of
income.
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LITERATURE CITED
BANAO, F.S. 2005. Production practices of rice farmers in Ga-ang, Tanudan, Kalinga
Province. BS Thesis. Benguet State University, La Trinidad, Benguet. Pp. 1, 4.
CECAP and PHILRICE. 2000. Highland Rice Production in the Philippine Cordillera. P.
67.
COMAFAY, M.F. 2005. Time utilization of rice farmers in Maligcong, Bontoc,
Mountain Province. BS Thesis. Benguet State University, La Trinidad, Benguet.
Pp. 4-5.
JONES Jr., J.B. Undated. Agronomic Handbook: Management of Crops, Soils and their
Fertility. P. 10.
LIWALIW, T.S. 2002. Indigenous agricultural practices of Besao, Mountain Province:
Their implications towards sustainable development. BS Thesis. Benguet State
University, La Trinidad, Benguet. P. 5.
PCCARD. 1977. The Philippine Recommends for Rice Production P. 28.
SHARMA, P. 2007. Precision Farming 630-211. P. 923.
WAITAN, J.V. 2003. Farming practices of rice farmers in Cervantes, Ilocos Sur. BS
Thesis. Benguet State University, La Trinidad, Benguet. P. 4.
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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APPENDIX A
Letter to the Respondents
Benguet State University
College of Agriculture
Department of Extension Education
La Trinidad Benguet
Janaury 25, 2010
Dear Respondents,
I am a student of Benguet State University, taking up Bachelor of Science in
Agriculture major in Extension Education. I am conducting a research about the
Indigenous Practices of Rice Farmers in Banaue, Ifugao.
In this regard, I am asking your help by answering the questionnaires.
Thank you and more power. God Bless.
Respectfully yours,
FELISA C. TALANGO
Student Researcher
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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APPENDIX B
Survey Questionnaire
I. SOCIO-ECONOMIC PROFILE
1. Name (Optional)
2. Age
3. Sex: ( ) Male ( ) Female 4. Religion
5. Educational Attainment
____ Elementary
____ Highschool
____ College
____ Vocational
6. Dialect spoken
7. Number of children
8. Tenure
____ Owner
____ Share tenant
____ Lease
____ Others (specify)
9. Other sources of income
____ wood carving
____ daily wages
____ weaving
____ business
____ others (specify)
10. Area cultivated (by paddies)
____ 5-10
____ 10-15 ____ above 15
11. Number of years in farming
____ 5-10 years
____ 15-20 years
____ 10-15 years
____ more than 20 years
12. Organizational membership
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____ cooperative
____ association
____ others (specify)
II. INDIGENOUS PRACTICES
A. LAND PREPARATION
1. Preparation period
____Lamun
____ Lobah/mumlohab
____ Balangui
____ Balin
____ Batngay
____ Hapna
____ Mamanong
____ Practice Inago/Acho
2. Land preparation
____ manual method ____ plowing ____ using of other machine
3. How do you control weeds?
____ hand weeding ____ burning ____ others (specify) ________________
4. Fertilizer being used
____ sunflower
____ rice hulls ____animal dung
____ others (specify) ________________
B. SOWING
1. Varieties of rice planted (you can check more than one)
____ Malagkit
____ C-4
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____ Palawan
____ Minangan
____ Minayyaw
____ Oklan
____ Others (specify)
2. Method of seeding
____ direct seeding
____ wet seeding
3. During sowing the one who sow the seeds are:
____ not allowed to do household chores to prevent pest in rice fields
____ visitors are not allowed to enter
4. Perform Impanal ritual ____ yes ____ no
4. Other practices not mentioned please specify _____________________________
C. TRANSPLANTING
1. Months of planting
2. Number of seedlings being planted
____ 2 to 3
____ 3 to 4
____ 4 to 5 ____Others
3. Distance of planting
____ 20 x 20 cm
____ 15 x 15 cm
____ 15 x 20 cm
____ others (specify) ___________
4. Do you practice the following?
a. Loh-wang ritual ____ yes
____ no
b. The “muntonah” will plant first before others ____ yes
____ no
c. “Ubbo” rather than paying them ____ yes
____ yes
d. Not eating hot breakfast when going to plant rice to avoid the leech
___yes
___no
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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e. Putting “puchung” at the “panopnaan” ___ yes
____ no
f. Don’t plant during full moon ____ yes
____ no
g. Urpi – butcher chicken as a thanksgiving after planting ____ yes
___no
5. Who provide the lunch when you have companions to plant?
____ the owner brings the food
____ bring your own packed lunch
D. HARVESTING
1. What do you use for harvesting palay?
____ use of knives (gamulang)
____ use of serrated sickles
____ others (specify_
2. Do you still practice the following? Please check those that your are practicing
____ Binayngo first
____ butchering animals for viand during harvest
____ ricewine is served during harvest
____ use of “botawer”
____ tungo/ hu-ap
____ noise is prohibited during tungo
____ celebrate the “urpi”
____ “badchang”
3. Months of harvesting ____
E. STORAGE
____ Inyapuy ritual
____ the palay are stored at the “pala” of the native house
____ the eldest should be the one to store the palay
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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____ no other person allowed to get the palay except the designated wife or husband
____ store the palay in the “alang”
____ lawit ( butcher chicken for the family to partake)
F. ACTIVITIES
1. Ahi-topeng
____ every how many years?
2. Ahi-banong
____ every how many months
3. Ahi-budubud
4. Weeding
____ weeding plant regularly
____ done after a month after planting
____ done any time
____ others (specify)
III. PROBLEMS ENCOUNTERED
A. Check what is applicable to you
____ lack of unity among farmers
____ weeds on grass
____ calamities like typhoon, earthquakes, landslides
____ abundance of pest
____ lack of irrigation
____ animals such as pigs and chicken
____ labor constraints causing postponed transplanting
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____ others (specify)
B. solutions to the problems
____ spraying weedicides/insecticides
____ building strong foundation of rice paddies (topeng)
____ construction of fences
____ staying on the farm to drive away the birds during ripening of rice panicles
____ others (specify)
Indigenous Practices of Rice Farmers in Barangay Poitan, Banaue, Ifugao.
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Document Outline
- Indigenous Practices of Rice Farmers inBarangay Poitan, Banaue, Ifugao
- BIBLIOGRAPHY
- TABLE OF CONTENTS
- INTRODUCTION
- REVIEW OF LITERATURE
- METHODOLOGY
- RESULTS AND DISCUSSION
- SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
- LITERATURE CITED