WOMEN’S PARTICIPATION IN THE PRODUCTION AND PRODUCT
DEVELOPMENT OF HEIRLOOM RICE IN SADANGA,
MOUNTAIN PROVINCE







HAZEL S. FAGYAN







SUBMITTED TO THE FACULTY OF THE OPEN UNIVERSITY,
BENGUET STATE UNIVERSITY, LA TRINIDAD,
BENGUET, IN PARTIAL FULFILLMENT OF THE
REQUIREMENTS FOR THE DEGREE OF







MASTER IN COMMUNITY DEVELOPMENT










APRIL 2012

i

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Contribution No.: MCD-2012-043-137


Republic of the Philippines
BENGUET STATE UNIVERSITY
La Trinidad, Benguet


OPEN UNIVERSITY


This thesis hereto attached, entitled “WOMEN’S PARTICIPATION IN
THE PRODUCTION AND PRODUCT DEVELOPMENT OF HEIRLOOM
RICE IN SADANGA, MOUNTAIN PROVINCE”, prepared and submitted by
HAZEL S. FAGYAN in partial fulfillment of the requirements for the degree of
MASTER IN COMMUNITY DEVELOPMENT, is hereby accepted.



ARLENE L. FLORES, Ph.D

CARIDAD B. FIAR-OD, Ph.D.

Member





Member
Date Signed: ______________

Date Signed: _____________



MARLOWE U. AQUINO, Ph.D
Adviser, Chairperson
Date Signed: ________________





LITA MOLITAS- COLTING, Ph.D
Director
Date Signed: __________________
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ACKNOWLEDGEMENTS


My praises and thanksgiving:

To GOD the Father in heaven, for making me strong and providing me
wisdom needed to go through this study and for making the whole thing possible.
This bit of work was made possible through the love, support and effort of
several individuals.
My sincerest recognition:
To the rural women of Sadanga who are working hard to carry out their
significant roles to the socio-economic life of the society, for sharing their
precious time, the valuable information provided during the interviews and for
touching a part of me, I enjoyed my time with you;
To the Local Government Unit of Sadanga and staff of the Office of the
Municipal Agriculturist for their accommodations and invaluable assistance
during the interview and data gathering; and

To the Expanded Human Resource Development Program- ATI and its
personnel headed by Dr. Arlene L. Flores for the financial assistance granted and
guidance rendered.
My most profound gratitude:
To my adviser, Dr. Marlowe U. Aquino and the members of the panel: Dr.
Arlene L. Flores and Dr. Caridad B. Fiar-od for their motivation, advisory and
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expertise in social research, the inputs, constructive comments, and guidance from
the very conception of the study;
To the Director of the Open University, Dr. Lita Molitas-Colting, for her
unending support, encouragement and guidance during the preparation of this
study;
To the most accommodating Ms. Analyn Garcilian for her encouragement
and helping me keep track of deadlines, the assistance extended especially when I
needed to keep in touch with my adviser and my panels, and her effort in ensuring
that my manuscript conforms to BSU OU standard; Prof. Erma K. Mamaril, for
her encouragement; and for Manang Elvie who is always ready in any way to lend
a helping hand;
To Manang Dora and Gudayas for their assistance in housekeeping in my
absence during the conduct of the study;
To my children, Aaron, Heather Laxe, Allister, Hellevie, Jessica Jie and
Saskia Holy for providing me joy, inspiration and strength to finish this work;
And most of all, to my best friend and husband, Alexander, for his
emotional support extended, and for believing in me.

Dadama ay iyaman ken dakayo, si Apo Dios nankigad ken datako am-in.





HAZEL S. FAGYAN

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ABSTRACT

FAGYAN, HAZEL S. April 2012. Women’s Participation in the
Production and Product Development of Heirloom Rice in Sadanga, Mountain
Province. Benguet State University, La Trinidad, Benguet, Philippines.

Adviser: Marlowe U. Aquino, Ph.D


Rural women play a significant role in the rice-based farming system
including the socio-cultural and socio-economic life in the society. Their
contributions as repositories of indigenous knowledge on rice production, socio-
cultural and socio-economic activities are considerable particularly in their
participation in decision making in the production and product development of
heirloom rice in Sadanga, Mountain Province.
A total of 130 women were involved covering the 8 barangays of the
municipality. Pertinent data were collected using an open - ended questionnaire
through personal interview to identified respondents who belong to rice farm
family.
Results show that women participated in all pre-harvest and post-harvest
activities of heirloom rice production. Their participation was 100% on seed
selection and seed sowing but very minimal on hauling, land preparation, water
management and pest and disease management activities. In addition, the
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participation of women in the transplanting, harvesting and hauling were found to
vary from one barangay to another.
Activities on seed varietal selection, seed bed preparation, seed exchange
and sowing obtained the highest degree of involvement of women in rice
production. It also appears that both wife and husband were involved in decision
making on the production activities but the women took the final decision because
they are more knowledgeable and in the end they do the job.
Furthermore, home-based responsibilities particularly reproductive
role/child care, economic activities and family responsibilities like food
preparation and animal feeding were the most influential factors affecting the
level of participation in the production and development of heirloom rice.
Also there were 23 heirloom rice varieties identified existing in the
municipality but women commonly grow seven (7) kadaanan rice varieties aside
from the eight (8) varieties introduced from other provinces and municipalities.
The other six (6) varieties that are not planted were lost due to the erosion of the
plant genetic resources.
Heirloom rice has a high regard in the socio-cultural traditions of people in
the community specifically used as offerings in bundled palay. On the other hand,
processed products like tupig, patopat and saliket are used as supon for socio-
cultural events like weddings, wakes and community festivals like fhegnas. Other
processed products like fermented rice (karkarwak/binobodan) and rice wine
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(tapuey) are commonly used as offering as this is a symbolic kabunyan - inspired
drink.
Moreover, staple rice varieties are highly esteemed by women in Sadanga
as staple food during celebration of cultures and kept sacred the glutinous rice
varieties and its products because they are valued during rituals and social
gatherings.
As part of their socio-economic activities, women also sell glutinous and
staple rice in exchange for cash to augment income to the family. Waray and
kotinao are the most saleable glutinous rice that commands the highest price
among all the glutinous varieties thus all the 130 farm women grow warayin their
rice terraces. These are marketed in the municipality of Bontoc and other areas
like Baguio. Kotinao and Gumiki on the other hand are export varieties being
marketed by women directly to Revitalized Indigenous Cordilleran Entrepreneurs
(RICE).









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TABLE OF CONTENTS


Page


Title Page…………………………………………………………………...
i


Statement of Authorship……………………………………………………
ii


Approval Sheet……………………………………………………………..
iii


Acknowledgements…………………………………………………………
iv


Abstract……………………………………………………………………..
vi


Table of Contents…………………………………………………………...
ix


List of Tables……………………………………………………………….
xii


List of Figures………………………………………………………………
xiii


List of Plates………………………………………………………………..
xiv


INTRODUCTION …………………………………………………………
1


Background of the Study……………………………………………….
1


Statement of the Problem……………………………………………….
4


Objectives of the Study…………………………………………………
5


Importance of the Study………………………………………………...
6


Scope and Delimitation of the Study…………………………………...
8


Conceptual Framework…………………………………………………
11


Operational Definition of Terms……………………………………….
13


REVIEW OF LITERATURE ……………………………………………...
16


Sadanga and its People…………………………………………………
16
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Customs and Traditions…………..…………………………………….
17

Women’s Productive Role and

Contributions in Agriculture…………. ……………………………….
21


Factors Influencing Women’s Participation in Rice

Farming…………………………………………………………………
24


Rural Women as Preservers of Indigenous Knowledge………………..
24


Home-based Responsibilities and

Socio-economic Activities……………………………………………...
27


Heirloom Rice Varieties………………………………………………..
28


Product Development…………………………………………………..
31


METHODOLOGY ………………………………………………………...
32


Time and Locale of the Study…………………………………………..
32


Respondents of the Study………………………………………………
33


Methods of Data Gathering ……………………………………………
35


Data Analysis and Interpretation……………………………………….
36


RESULTS AND DISCUSSION …………………………………………...
37


Socio-economic Profile of the Respondents……………………………
37


Extent of Women’s Participation in the Rice

Production Activities………………………………………..................
42


Extent of Women’s Participation in Decision Making

in the Pre and Post Harvest Activities…………………………….........
55


Factors Affecting the Extent of Women’s

Participation in Rice Production ……………………………………….

57


Rice Varieties Commonly grown by Women Farmers…………………
61
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Varietal Description and Origin of Heirloom Rice …………………….
64

Reason for Varietal Choice…………………………………………….
69


Indigenous Native Delicacies commonly Processed

by Women and its Cultural Significance……………………………….
71


Socio-economic Development of Heirloom Rice………………………
76


SUMMARY, CONCLUSIONS AND RECOMMENDATIONS………….
78


Summary……………………………………………………………….
78


Conclusions……………………………………………………………..
82


Recommendations………………………………………………………
85


Women’s Participation per Barangay in Activities

on Heirloom Rice Production…………………………………………..
87


GLOSSARY OF LOCAL TERMS ………………………………………..
90


LITERATURE CITED …………………………………………………….
93


APPENDICES ……………………………………………………………..
98
Women’s Participation per barangay

in the Activities of Heirloom Rice Production…………………………
98


Communication Letter………………………………………………....
99


Survey Questionnaire…………………………………………………..
100


Aerial View of Some Sample Barangays………………………………
107


Photo documentation of some Heirloom Rice Varieties……………….
108


Photo of Some Indigenous Materials

used in Heirloom……………………………………………………….. 115


BIOGRAPHICAL SKETCH………………………………………….........
116


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LIST OF TABLES










Table No.
Page

1
Distribution of respondents from the eight

barangays covered by the study…………………....................
35

2
Socio-economic profile of the respondents…………………....
38


3
Extent of women’s participation


in the rice production activities ………………………………
43


4
Extent of women’s participation in decision-making


in the rice production activities.……………………………….
56

5
Factors affecting the extent of women’s


participation in the rice production activities………………….
58

6
Rice varieties commonly grown


by women farmers………………………………………..........
62

7
Rice varieties commonly grown by women,


their characteristics and origin…………………………...
65


8
Indigenous native delicacies processed


by women from heirloom rice and their uses………………….
73

9
Heirloom rice varieties commonly grown


and their uses……………………............................................
75









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LIST OF FIGURES


Figure No.
Page

1
The interrelationship of the variables in women’s


participation in the production and product

Development of heirloom rice………………………………
12

2
Map of the Cordillera Administrative Region


showing the location of Mountain Province

highlighting the research site……………………………….
34

3
Improved socio-cultural and economic


development of Sadanga based on women’s

participation in the production

and development of heirloom rice…………………………..
88














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LIST OF PLATES
Plate No.

Page
1
Man use indigenous material “assiw”

to haul palay………………………………………………….
50

2
Women assist in hauling using “awit”

to carry palay…………………………………………………
50

3
An old woman seriously performs her role

of guarding the palay under solar drying…………………….
51

4
Dried palay piled and stored

by women inside the house or granary……………………….
52

5
Old woman prefers to pound rice

because unpolished rice

are believed to be nutritious………………………………….
54

6
Young females exchange labor in pounding rice……………
54

7
Aerial view of sample barangays Poblacion,

Anabel and Belwang…………………………………………
107

8
Kotinao variety and its products……………………………..
108

9
Binuga Variety and its products……………………………...
109

10
Kinedpayan variety…………………………………………..
110

11
Podawan variety……………………………………………...
110

12
Gumiki Variety……………………………………………….
110

13
Waray variety………………………………………………...
110

14
Tokpar variety………………………………………………..
111


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15
Tepa variety…………………………………………………..
111

16
Binuga variety………………………………………………..
111

17
Kosimay variety………………………………………………
111

18
Sagaga milled rice……………………………………………
112

19
Podawan milled rice………………………………………….
112
20
Kurot milled rice……………………………………………..
112
21
Kabayan milled rice………………………………………….
112
22
Sinab-ang…………………………………………………………...
113
23
Patopat……………………………………………………………...
113
24
Fermented rice………………………………………………..
114

25
Assiw, Mortar and Pestle, Laddle and Jar ……………………
115












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1

INTRODUCTION


Background of the Study
One of the most important crops contributing to food security is rice. Rice
is the staple food of more than half of the world‟s population, most of whom lived
in less developed countries. In order to meet the needs of the future generations, it
is globally required that rice production must be increased by 70% (Huvio,
Undated). This can be attained by maintaining the existing indigenous farming
practices like sustainable management of natural resources for food production
and consumption.
In the Cordillera, traditional farming in rice terraces is treasured because it
is a living indigenous infrastructure for food production, soil and water
conservation and lately for tourism (Concepcion and Hernandez, 2003 and
Aquino, 2009).
In addition, the rice terraces of Ifugao considered by the United Nations
as cultural heritage are now recipient of financial support if only to preserve the
rice terraces and the heirloom rice developed. While rice farming makes Tabuk,
Kalinga the rice granary of the Cordillera, its farming systems is more of flat
paddies and the products are for commercial purposes with heirloom rice raised
only for certain cultural attachment (Fiar-od, 2010).
In recent years, the national and local government agencies and non-
government organizations have been pooling their resources to support the

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sustenance of the rice terraces in the Cordillera region if only to preserve the
cultural heritage. Furthermore, in keeping with the goal and objectives of
economic and cultural revival while preserving the rice terraces in the Cordillera,
policy on environment and technology development related to heirloom rice
production must therefore respond to the realities of the critical people involved in
producing, providing and managing food supplies - both men and women (Huvio,
Undated).
The indigenous cultivation of the native heirloom rice variety by the rural
folks in the rice terraces of Benguet, Kalinga, Ifugao and Mountain Province
helped conserve the region‟s rice terraces that are a living legacy from their
forefathers.
In a news article (Anonymous 2, undated) Abraham Akilit cited that
Mountain Province has the most extensive rice terraces in the Cordillera but this
have been polluted with chemical inputs thus farmers need to rehabilitate their
farms at least three years through organic farming.
In Sadanga, Mountain Province, people in the community still maintain
the indigenous system of rice cultivation. Heirloom rice had never been sold
commercially as these are used only in the cultural community festivals until the
founding of the Cordillera Heirloom Rice Project in 2005, that seeks to increase
production, improve processing yet maintaining its being heirloom and link

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organic rice products to international market for the benefit of heirloom rice
farmers.
The rice paddies have been maintained throughout the centuries because
farmers developed their rice farming practices from pre-harvest, post-harvest
practices. These are also said to be environment-friendly contributing to
sustainable production and socio-economic development (Akilit as reported by
Catajan 2007).
In this specific activity, the women mostly decide which heirloom rice is
best suited for such product and how it should be preserved considering the
women‟s imparted knowledge of seed keeping. Women farmers retain the ability
to identify and characterize the rice varieties through their uses (Paris, 2009).
Rural women play a significant role in the socio-economic life of the
society. They perform crucial role to the rice-based farming system. Men and
women‟s responsibilities however, in the rice-based farming systems may vary
between different regions, societies and culture.
In Sadanga, Mountain Province, women were reported to be more
involved in all stages of heirloom rice production but there are no studies that
documented their involvement.
Moreover, many different traditional rice varieties are grown and locally
processed by Sadanga women as part of their socio-economic activities. These
women add value to rice by preparing them into food products for consumption

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and sharing them during family and community occasions. More importantly,
different rice varieties either glutinous to staple rice are used in different
festivities or rituals.
While it is true that there are many rice varieties being grown and
processed, not all are suited for product development. The concept of
strengthening the product development and its introduction to the market would
further motivate farmers to conserve their indigenous plant genetic resources.
Although these farming activities have expressed different views on how
women and men participated, the participation of women in the traditional
practices on the production of heirloom rice and the socio cultural attachment of
its products are not well documented thus the conceptualization of this study.


Statement of the Problem

Women are productive partners in agriculture. They are farmers whom
families and communities depend for food production. History shows that women
have played and continue to play an important role in rice based- farming system
(Huvio, undated). They are engaged in almost all areas of rice production and are
responsible in the development of rice products. However, their roles in the rice-
based farming systems are not well recognized in the world (Subedi, 2008)
Based on the concept concepts of development as gender balance in all
activities, this study is sought to answer the following questions.

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1. To what extent are the women able to participate in the production
practices and product development of heirloom rice?
2. What are the factors affecting the participation of women in decision
making in the production practices and product development of heirloom
rice?
3. What are the rice varieties grown by the women, the products developed
from these varieties and its utilization relative to the cultural significance
and socio-economic development in the locality?


Objectives of the Study

Generally, the study aimed to know the present status of women„s
participation in the production practices and product development of heirloom
rice in Sadanga.
Specifically the study was conducted to:
1. Determine the socio-economic profile of the respondents;
2. Know the extent of participation of women in the production practices
and product development of heirloom rice;
3. Identify the factors affecting the extent of participation of women in the
production practices and product development of heirloom rice; and

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4. Identify and characterize the heirloom rice varieties grown and the
products processed by women, and give reasons for varietal choice and
utilization in terms of:
a. Cultural relevance
b. Socio-economic development



Importance of the Study

It has always been expressed that man are sovereign in the agriculture
industry, despite the truth that there is always a woman working behind a man
(NAFC, 2003).
There is a need to recognize the contributions of both genders to the
family decision-making process that will bring better performance and improve
the livelihood of the rural community.

Of the value systems among Igorots in general and the people of Sadanga
in particular, cooperative work like ob-obo in the different agriculture-related
activities like land preparation, planting and harvesting, special family and
community occasions like house construction, weddings, death wakes and other
community rituals like fhegnas had long been practiced by both genders but had
always been dominated by females. During the fhegnas activity women cook
heirloom rice, prepare drinks from heirloom rice and bring it to the men and
children in the ator (Provincial Profile, 2010).

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Many by-products are derived from heirloom rice such as rice
patopat/tupig, saliket, sinab-ang and other pastries; fermented rice and rice wine
but not all heirloom rice varieties are suited for the processing of said products.
Knowing the varieties best suited for such products will also give priority
for women‟s access to income generating activities and networks particularly to
the production and development of rice products that requires female labor and in
the end development of more products encourage competition for excellence.
Considering that Sadanga farmers maintain their heirloom rice production,
this study that documents women‟s participation and decision making in the
production process and development of heirloom rice by products may serve as a
good practice for others to learn. Likewise, this documentation is one way of
preserving the cultural heritage in terms of heirloom rice production that stood the
test of time.
It is also hoped that the involvement of women in the research will obtain
the vision of heirloom rice project in the region that seeks to bring back the best
indigenous varieties and practices that sustained the rice terraces in the province
and throughout the region.
As such, this documentation research would be important as a means to
encourage and define the participation of both genders especially women towards
increased productivity.

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More specifically, it will provide policy makers in the government and
non-government organizations with database information to support development
strategies that aim to increase the participation rates of women in decision-making
positions; provide the development practitioners or Agricultural Extension
Workers (AEW‟s) guide to emphasize the need for special programs in
agriculture to improve and strengthen women to programs that will help increase
the knowledge and skills of women which enhances vital path to increase the
efficiency of the women farmers in the municipality or province; and provide
precise information on women‟s as well as men‟s contributions to rice production
not only to understand the importance of their work but to support more effective
production planning.
Lastly, to the Sadanga people, this research which documented the gender
role in heirloom rice production practices and the cultural significance of product
development, may serve as means of preserving and appreciating their indigenous
plant genetic resources.

Scope and Delimitation of the Study
The researcher was inclined to conduct a study on the extent of women‟s
participation in the production and product development of heirloom rice in the
municipality of Sadanga, Mountain Province with the consideration that Sadanga
is one of the major producers of heirloom rice in the province.

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Majority of the population in the area are farmers who are engaged in
heirloom rice production where it was viewed that most of the labor force in the
heirloom rice production are shared by women. Worldwide, the role and
participation of women in agricultural production contributed to the rural
economy. Women are keepers of indigenous knowledge from socio-culture to the
rice based farming system--seed selection, storage, production, product
development and utilization--which have been passed from generation to
generation. This implies that the participation of women decision making in the
production and product development of heirloom rice is vital towards increased
productivity.
Thus, the scope of the study focused on the significant involvement of
women in the rice production activities and development of rice products which
eventually lead in the preservation of heirloom rice and the socio culture and
economic development.
The study was undertaken in the municipality of Sadanga, Mountain
Province covering all the eight (8) barangays of the municipality. At least ten
(10) respondents were chosen based on the recommendation of the office of the
Municipal Agriculturist since they are the best source of development
information. Most specifically they were chosen for the following reasons:
1. They are a resident in any of the eight (8) barangays of the municipality.

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2. They are growing rice & knowledgeable in the customs & traditions
associated in rice production.
3. They have been processing native delicacies from heirloom rice.
4. They are available during the interview.

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CONCEPTUAL FRAMEWORK


Women‟s participation is a significant aspect in development. Their active
role and responsibilities in the socio-economic activities could be observed in
rural and urban development activities. As such, they need the necessary
recognition for economic growth and development.

Based on the present research interest, agricultural development plays a
vital role in describing the situation and participation of women in rice production
and rice product development in Sadanga, Mountain Province.
The study as presented in Figure 1 shows the relationship between the
independent, the intervening and the dependent variables.

Independent variables specifically refer to some factors concerning rural
women and the society‟s cultural beliefs, traditions and practices.
The intervening variables include the indigenous production practices, rice
varieties, product developed and utilization. The dependent variable on the other
hand, is the preservation of heirloom rice and their culture towards socio-
economic development.

The study is anchored on the concept that the higher the extent
involvement of women in the production and product development of heirloom
rice, the higher the sustainability of heirloom rice is considering the gender ratio
of which more are women. Likewise, the more frequent the women participate in

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9



Pro
d
u
ctio
n 37


Rural Women
1. Indigenous farm
1. Demographic


practices
profile
2. Rice varieties


2. Social Network
3. Home-based


responsibilities




Preservation

Participation
of heirloom

Culture
HEIRLOOM RICE
rice and rice
products

Culture and
socio-

Community
economic
development

1. Cultural
Product Development
beliefs,

practices and
1. Rice products and
traditions

Utilization





Figure 1. The interrelationship of the variables in women‟s participation in
the production and product development of heirloom rice
12

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decision making as to the stages of heirloom rice production and product
development, the higher is their extent of participation.
On the contrary, the higher the level of cultural significance of heirloom
rice and processed product, the less tendency of commercialization hence the
variables reflects that the extent of sustainability of heirloom rice towards socio-
economic development is dependent on the participation of women in the pre and
post production practices with consideration of the varieties grown and the
utilization of rice products developed.

Operational Definition of Terms
The following terms are defined as to how they were used in the study.
Customs refers to unwritten practices of the people that are particular in a
certain community that is innate to the people with conscience of such violation.
Domestic activities refer to household responsibilities performed daily by
women.
Fermented Rice refers to a food product processed from fresh glutinous
rice under a shorter fermentation process. With this, it is generally viewed as food
specifically for women because it is moderately sweet.
Heirloom Rice refers to the original rice varieties called
kadaana/kinaysan, that have been grown by the people in Sadanga for more than
50 years with seeds that have been passed down from one generation to another
and are grown naturally using the indigenous farming systems by the rural folks.

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Indigenous knowledge refers to the agriculture practices that have been
practiced for generations and still hold promise in meeting the food demands of a
growing population. Most of these practices are suited to the agro-ecological
condition in a given community.
Involvement of women refers to the participation of women in the whole
heirloom rice production process, from pre-harvest to post-harvest activities.
Offering refers to giving or sharing of palay and rice products in times of
need during family and community rituals.
Post-harvest Practices refers to rice cultural practices from drying, storage,
food processing or product development to marketing.
Pre-harvest Practices refers to rice farming practices from seed selection to
harvesting.
Processed products refer to native delicacies processed from milled rice by
women in the locality.
Product Development refers to the processing of milled rice to produce
processed native delicacy.
Rice Wine refers to an alcoholic beverage made from milled glutinous rice
under fermentation process with the use of bobod. Rice wine is a traditional drink
for men because it has higher alcohol content.
Rural Women refers to women respondents ages 20 years and above from
the municipality of Sadanga

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Socio-cultural activities refers to customary beliefs and agricultural
traditions that is being observed in the community
Socio-economic activities refers to the phases of rice agricultural
activities: from production; pre-harvest and post-harvest practices; product
processing, marketing and consumption with a practical application in relation to
economy and culture of the family and community respectively.
Social Network refers to the social background of women including their
responsibilities at home and outside the home.
Traditions refers to the set of practices in the community that seeks to
inculcate certain norms and values. Each municipality has its own tradition.

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REVIEW OF LITERATURE


Sadanga and its People

The people of Sadanga are indigenous people from Mountain Province -
the land of the proud and independent tribes located in the central portion of the
Cordillera Mountains in northern Luzon. Sadanga has the most extensive rice
terraces in the province spreading in the slope of the mountains forming curve
terraces along the mountain backsides. These terraces are a living infrastructure
for food production to the mountain people (Domoguen 2010).
Today, Sadanga is growing in popularity as it is becoming a favorite
destination of both local and foreign visitors because of their culture that includes
the preserved man made rice terraces; Sadanga and Focong rice terraces.

Sadanga is a home of indigenous living traditions with four tribal clusters
that comprises the whole domain of Sadanga namely: Yuma-a from barangays
Sacasacan, Poblacion and Demang; Masun-ay from barangays Anabel and
Betwagan; Awangan from barangays Bekigan and Belwang and Walitan from
Saclit. Each of the tribe has its own distinct dialect with its own peculiar
intonations but generalized as belonging to the Bontoc tribe. The language that is
predominantly spoken is classified as Kankana-ey. Other languages spoken in the
locality are Ilocano, Tagalog, English and other cordillera dialects (Provincial
Profile, 2010).

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17


Sadanga has a population growth rate of 2% per annum with a total
population of 9,706 in a 1,690 households with an average of 5 members per
household (NSO, 2007).
The people of Sadanga are by nature hospitable and friendly. They are
also known for their unselfish act of taking the responsibility of providing
physical security and food for visitors and strangers who visit their families and
community. Usually the accommodation is borne by the family who has invited or
who has first offered food or water to the visitor and stranger. After partaking
food, the visitor or stranger is confident for his security from any physical harm as
long as he is within the community (Provincial Profile 2010).
The people are also noted for their strict observance of their customs and
traditions. Their community remains to be peaceful which is basically due to the
influence of value systems, beliefs, practices and indigenous social institutions.
The people of Sadanga largely depend on agriculture as their main industry, with
rice as their main crop and legumes, the second crop.

Customs and Traditions

The customs and traditions in the community of Sadanga are rich. The
people have been able to preserve over the centuries their cultural heritage. These
can be seen in their observance of their customs and traditions.

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18



Peace in the community is basically due to the influence of value systems,
beliefs, practices and social institutions. Old folks as collaborated by reports from
barangay officials mentioned that their indigenous institutions, their justice and
belief systems and values continue to influence people live. And to some extents
it helps in keeping them in unity, peace and order in the community (Municipal
profile, 2010). The indigenous political and economic institution called the ator is
a venue for education and crafting and announcing of customary laws. The ator
is where community rituals are performed (Fiar-od, 2000)

A peace pact where tribe forges with their neighboring tribes is called
peden. This agreement is innate with the various rules and regulation that are
agreed by both parties in a signed document called pagta. Peace pact system was
developed to establish friendly relations and to bring binding tribes together and
put to and end the head hunting ventures of the tribal people (Provincial profile,
2010).

Aside from their indigenous farming practices, belief systems associated
with farming activities are still being practiced in the community. These have
been preserved by the old folks over the centuries.

According to Baltazar Chinalpan, Evelyn Dangiwan and Leonor Chaluyen
(personal interview, 2010), elders from Sadanga elaborated the following rest
days called te-er. Te-er is a religious holiday compulsory for the whole town. It is
observed accompanying the agricultural cycle, during social occasions like

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19


community gatherings, burials and even emergencies and for important family
events; marriage and others that maybe declared by the elders of the ator or the
barangay officials.

During te-er no one is allowed to work in the farms and no visitors and
strangers are allowed to enter the community even the local residents are not
allowed to go out of town but due to family needs, people can be allowed to travel
outside the community.
Te-er di Panar is a 3 day rest declared before sowing rice seeds in the
months of November to December. Women are allowed to go to the rice fields
and sow seeds on the third day (which is declared as an ordinary day) only if
nobody in the community broke any rule and no untoward incident happened
during the te-er. Te-er di erag is observed when the palay seeds are ready to be
transplanted. This is done with the belief that the rice seedlings will grow robust
and will not be preyed by rats and other insect pests. Te-er di Saray-at is also
observed when the rice plants is at its booting stage. It is believed that the rice
plants will bear more grains. Te-er di mamokayan di pagey is a rest day to ensure
that the grains of the palay will keep hold of an abundant harvest. Te-er di kilkilao
is observed to ensure that rice birds will not prey on the ripening palay. Te-er di
sangba or ap-apoy is done by butchering chicken in the rice fields to ensure early
ripening of palay. Chicken or pig head is offered in the granary. Te-er di fegnas, is
a rest day to all the ators which usually lasts for 3-5 days and celebrated twice a

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year before and after harvest. Only the men (adult, children and unmarried) are
allowed to feast the meat of carabao and pig which was contributed by the
community. Women prepare steamed native rice, tupig and bring it to the atorfor
the men and children to eat. Women don‟t eat in the ator but they participate in
dancing while men play gongs. Fhegnas is done to thank the Kabunyan for a good
harvest and to ask for another bountiful harvest. Te-er di saracmot is a rest day to
culminate the rest days, visitors and strangers are now allowed to enter the
community.
Te-er are celebrated with a maximum of 9 days. After 9 days they
celebrate ngilin a cultural community festival of thanksgiving and sharing of their
blessings and they eat together with their heirloom rice (Chinalpan, 2010,
Personal Interview). The religious purpose of these rituals during the te-er is to
thank the Kabunyan for a good harvest
Ob-obfo is an indigenous practice of cooperative/group work among two
or more neighbors or community folks who have voluntarily joined together to
achieve a customary socio-economic endeavor in terms of services or in kind in
house construction, marriage rituals, wakes and community festivities like
fhegnas and agricultural related activities especially during transplanting and
harvesting (Fiar-od 2008).
Above all, their customs, traditions and beliefs adheres to the word inayan
as a factor to community development. Community success may also view

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21


adherence to inayan as cultural integrity for survival was invoked along the
attainment of spirituality, peace, prosperity and abundance, either personally,
morally, socially, religiously and purposely. As it is said that there is development
in areas where there is peace. (Fiar-od, 2008).

Women‟s Productive Roles and Contributions in Agriculture.

Women are involved in almost every task and activities that generate
income. They play important roles in agricultural production all over the world.
According to Moser (1993) as cited by Abalos (1998) women include work in
both the formal and informal sector. In urban areas, productive activities engaged
in by women are usually in the informal sector which is positioned in the home or
neighborhood. In the rural areas, this mostly takes the form of agricultural work.

The women are the backbone of agricultural workforce but worldwide her
hard work has mostly been unpaid (Jatinder, 2007). She does the most tedious and
back breaking tasks in agriculture, animal husbandry and homes. Women actually
perform almost all the work done in agriculture.

In terms of total labor input, women‟s role in the economy is as important
as that of men. This was proven in a study by Ilo (1985) that women contribute
about as much time as their husbands to direct productive income-earning
activities.

In Asia, women‟s contributions ranges from 25 – 80% of the total labor
use in rice production, rice operations are dominated by women (Paris, 2007).

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22


The Food Agriculture Office (1998) also cited that in Cote d‟lvoire,
Africa, women provide 80% of the labor for food production and are responsible
for 60% of its marketing.

Women do all the work in rice production like sowing, weeding,
harvesting and gathering, although in the south and eastern central areas, men
help in sowing.
In rice-based agriculture, the roles of women had been recognized since
1990 through the Women in Rice Farming System (WIRFS) network based at the
International Rice Research Institute (IRRI). Women‟s contributions in rice
production ranged from 27-84%. Women work 3,485 hours a year in a hectare
farm compared to 1,212 hours for men. In rice production, women provide one
half of the labor from planting to harvesting and post-harvest operations.
Women dominate all rice operations except land preparation, irrigating the
rice fields and spraying chemicals and in post-harvest. In addition, they dominate
the job of seed cleaning, selection, de husking the grains, cooking rice or
preparing rice into products for home consumption and for sale.
In the Philippines, specifically the women‟s participation in rice
production is particularly high in transplanting/planting, manual weeding,
fertilizer application, and care of crops, harvesting, drying and marketing (Bureau
of Agricultural Statistics, 2004 as cited by FAO 2008; and Anonymous 4,
Undated).

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In addition, there are more women workers in the agricultural than in non-
agricultural economic activities. Although women are extensively involved in
agricultural activities the extent of their involvement in rice farming varies from
region to region, and even within the regions (Huvio, undated).

In the Philippines, men, women and children of the Tidurays of Upi,
Maguindanao share the role in transplanting, weed management, hauling and
harvesting. Land preparation, soil and water management, hauling seedlings and
“palay” are men‟s sole responsibility although the children or youth help their
father in drying the “palay” (Neyra, 2009)..
On the other hand, women execute traditional roles of seed selection;
Apart from that practice, women dominate sowing of seeds and pulling of rice
seedlings.
In Benguet, the work of women farmers in vegetable farming is the same
as the men. Women share with men the work from cleaning the land, fertilizer
application, pesticide application to harvesting and trading (Lu, 2010).
In Mountain Province, Fiar-od (2000) indicated that the women of Besao,
Bontoc and Tadian, dominate activities on weeding the field and its surroundings,
weeding and thinning, sowing seeds in the seed bed, pre-fertilizer application, rice
planting, irrigating of rice paddies, driving away birds that prey on the palay, and
setting of rat traps while men do only plowing and furrowing.

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The only activities shared between men and women is on seed bed
preparation, plowing narrow field using a modern spade, rice harvesting and the
drying of the harvested bundles of “palay” and the planting of sunflower and
other shrubs as a means to control soil erosion and to be used as organic fertilizer
when trimmed.
There are also reports, that women in Sadanga, Mountain Province do
seed selection and application of fertilizer using composted forest litter, leaves,
grasses, sunflower, and pig manure in their heirloom rice production
(Agribusiness Week, Undated).
Moreover, a report from the Agri news by Domoguen (2008) stated that in
Barlig, Mountain Province, like most of the womenfolk participate in almost
every work needed to produce heirloom rice from cleaning the rice fields, seed
selection, seed bed preparation, sowing, transplanting, weeding, harvesting,
drying, storage and rice pounding, while the men go outside the town to look for
work during the growing season.

Factors Influencing Women‟s Participation in Rice Farming

Rural Women as Preservers of Indigenous
Agricultural Knowledge


Women are preservers of seeds, thus the lose of such knowledge will be a
lose to the gene pool of the country (Mukhim, 2005). This is because there have

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been no attempts at certification or of protecting the intellectual property rights of
the farming communities.
Paris (2009) reported that women are repositories of indigenous
knowledge of crop and natural resource management. In Tajikistan, Mamadalieva
(2010) similarly reported that women are keepers of traditional knowledge thus
women‟s right to the land should be supported because this will promote women‟s
stewardship to the land and the traditional knowledge of local communities.
According to Bertuso (2011), women do seed selection and maintenance
of biodiversity in the conservation of plant genetic resources. They are guided by
a set of selection criteria like cooking and eating quality. After harvesting, women
have special containers to store seeds for the whole year without being destroyed.
Women also have knowledge on the specific details about a plant when they do
seed exchange.
Women are also said to be carriers of indigenous knowledge of crop and
natural resource management (Paris, 2009). Processing rice into food products for
home consumption or for sale is women‟s domain.
Scientist though recognizes indigenous knowledge as a major resource for
developing sustainable agriculture due to the hazards of conventional agriculture.
IDRC (Undated) reported that traditional or indigenous farming practices
were being used in rice and sweet potato production but is slowly being lost
because of the changing interest of the younger generation and the influx of new

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26


technologies claiming better and higher production. Researchers recommended
the establishment of a highland rice program to select and evaluate varieties
suitable to specific needs and conditions; and encourage organic rice farming,
especially in the use of fertilizer.
One of the traditional farming practices by women in the production of
traditional rice is the utilization of green manures such as sunflower leaves,
weeds, grasses and legume pods as source of plant nutrients (Faroden, 2006).
Rice hulls are also applied in the terraces before land preparation.
To produce quality, safe organic rice and vegetables and ensure the
preservation of the rice terraces as a cultural heritage of the next generation, the
indigenous farming practices in the rice terraces of the Cordillera should be
promoted (Saquing, 2004 as cited by World Bank, 1998).
According to the World Bank (1998), indigenous knowledge is an integral
part of the development process of local communities. This is because when
knowledge is solicited from the local people about their needs, sharing knowledge
with the poor is effective. Indigenous knowledge is unique to a particular culture
or society it is embedded in community practices, institutions, relationships and
rituals. Local knowledge is vital for preserving traditional cultivars in local
communities. Preserving the plant genetic traits and the indigenous knowledge of
these local rice varieties is an integral part of the local ecosystem

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In Columbia and Rwanda, women farmers who possessed valuable
indigenous knowledge about bean cultivation planted two to three varieties they
selected to be promising outperformed by 60 to 90% those selected by scientist.
Overall, indigenous knowledge provides the basis for problem solving for
local communities. This is because learning from indigenous knowledge by
investigating first what local communities know and have can improve
understanding of local conditions and provide a productive context for activities
designed to help the communities

Home-based Responsibilities and
Socio-economic Activities

Socio-economic activities include activities that have economic value like
group labor or self-help; group contributions; socio-cultural community beliefs or
activities; agricultural related activities; entrepreneurial activities; and other
intervening home practices. These activities are done regularly as part of the
people‟s culture (Fiar-od, 2008).
According to Karki (2009), rural women grow most of the crops for
domestic consumption and are responsible for preparing, storing and processing
food. Moreover, they handle livestock through food collection and feeding, fetch
water, and gather fuel for domestic supply. Women do most of the labor force in
post-harvest activities.

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28


To sustain the family women produce food from backyard gardening or
from food processing for home consumption and whatever is not consumed by the
family is for the community‟s market (Moller, 1993).
Tuyen (1997) said that one of the factors that prevent women from
participating in production activities is time. They divide their time between ast in
the home and in agriculture. In the evening women prepare the feed fopr the pigs
for the next day. Beside their farm activities and housework, women often work
to earn the extra income needed by doing off-farm activities such as trading and
wage labor.

Heirloom Rice Varieties

“Traditional rice varieties ones grown and nurtured by indigenous peoples
are making a come back because of the importance of their genes that are
necessary in breeding rice for the future (Bengwayan, 2010)”.
According to Bengwayan (2010) production of traditional varieties is
essential because these are critical for food security and in providing future
genetic material necessary in breeding rice for the future. For some time, there
was a growing fear that hybrid rice will altogether eliminate traditional rice
varieties.
Today, current conditions prove that traditional rice varieties are here and
are necessary for rice development. Traditional rice varieties were suddenly

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forgotten in the past decades, yet they are the “hearts and soul of rice”. They
require minimal organic fertilizer and no pesticide inputs so that these varieties
are rich in nutrients, tastier and friendly to the soil, allowing farmers to protect
their soil, ecosystem and had control of their seeds their forefathers have nurtured
for centuries.
Chinalpan (Personal Interview, 2010) added that heirloom rice is a gem to
the Sadanga community because these are used in the cultural festivals to
celebrate thanksgiving and sharing of harvest. These festivals increase bonding
and camaraderie among the people such that if farmers shift to HYV‟s this
community practice will definitely stop. Preserving our cultural heritage therefore
sustains community development.
Traditional rice varieties or Heirloom rice are rice that have survived
more than 50 years of cultivation says Akilit (2008) as reported by Carino (2008).
These rice varieties are grown using the technology of indigenous knowledge.
Heirloom rice is highly nutritious, aromatic and have good taste that it can
be eaten without viand (Galingan, 2011), distinctively delicious, visually beautiful
and cooks in 20 to 25 minutes (Eight wonder, Undated) that is preferred by
health-conscious foreign customers. These characteristics of heirloom rice are the
reason why they are still producing these varieties all these years (Galingan,
personal interview, 2011). In addition, most heirloom rice can be stored in the

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rice granaries for as long as 10 years without significant change in taste and the
longer the storage the more it expands when cooked.
Eight Wonder Inc. (undated) reported that they are promoting the
heirloom of Mountain Province to Italy and US market. This export venture will
make local farmers take great pride in their heirloom rice and will inspire them to
revitalize and sustain the rice terraces.
Mountain Province is now included as one of the production areas of
heirloom rice for export (Aro, 2008). There are about seven heirloom rice
varieties recognized for export by the Cordillera Heirloom Rice Project (CHRP)
namely: senyora red, senyora white, kintoman, ginulot or uskil, korel, and
Gumiki which are grown in the rice fields of Barlig, Besao, Bauko, Bontoc,
Natonin, Sagada and Sadanga (Carino, 2008).
The inclusion of the seven varieties could boost the RICE‟s (Revitalized
Indigenous Cordillera Enterprise) quota to export 40 to 50 metric tons of
heirloom rice says Akilit as reported by Carino (2008). The RICE organization
exported 8.9 MT in 2006 and 17 MT in October 2007 that all came from Kalinga
and Ifugao.
A total of eight tons heirloom rice will come from Mountain Province
which will be sourced from the different municipalities broken down as follows:
Tadian, 0.5 ton; Bauko, 1 ton; Natonin, 1 ton; Sadanga, 2 tons; and Barlig, 3.5
tons (See, 2010).

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In Sadanga, the old folks used to grow more than 15 heirloom rice
varieties but now there are about 5 to 10 varieties (Anonymous, Undated). A
documentary report (Fagyan, 2010), however show that there are about 21 rice
varieties that are grown in the rice terraces of the municipality. Fifteen of which
are grown as daily staple food and 6 glutinous rice varieties are used specifically
for processing of rice wine and rice pastries.

Product Development
Rice is more than a staple food. In the Philippines, rice can be processed
into snack items such as puto, suman, bibingka, calamay, espasol, puto bumbong,
sapin-sapin, palitaw, and bihon and rice-based drinks or beverage to include tea,
coffee, and wine (http://en.wikepidia.org).
Rice wine or popularly known as tapuey is a traditional beverage that
originated from Banaue and the Mountain Province and pangasi in Mindanao.
This is used for important occasions such as weddings, rice harvesting
ceremonies, fiestas and cultural fairs (http://en.wikepidia.org). Rice wine is
produced from either pure glutinous rice or a combination of glutinous and non-
glutinous rice together with a powdered starter culture locally called bobod.
Fagyan (2010) reported that only 6 heirloom rice varieties in Sadanga can
be used in processing rice wine. These are waray, kinabogawan, kinogo-ong,
kingking, and kotinaw.

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METHODOLOGY


Time and Locale of the Study

The study was undertaken in the municipality of Sadanga from October
2011 to April 2012. Sadanga - the place called the land of the braves is a 5th class
municipality, located in the Northern front of Mountain Province adjacent to
Kalinga Province. Mountain Province is situated in the Cordillera Administrative
Region (CAR) in the island of Luzon.
Sadanga, a home of indigenous living traditions has a population of 9,706
people in 1,628 households (NSO, 2007), most of which largely depend on
agriculture as an industry. It is politically subdivided into 8 barangays namely;
Anabel, Bekigan, Belwang, Betwagan, Demang, Poblacion, Sacasan and Saclit
(Municipal Profile 2006).
The municipality is dominantly mountainous characterized by steep slopes
(50%) with elevation ranging from 600 to 2,168 meters above sea level
(Chinalpan 2003).
Sadanga has a total land area of 32,198 ha of which 149.5 ha is devoted to
rice production with an estimated produce of 2.8 tons/ha (ADSDPP), 2007). Each
household has an average land holding of 450 sq.m. which are cultivated with
heirloom rice (Faroden, 2010).

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Figure 2 shows the map of the Cordillera Administrative Region showing
the location of Mountain Province highlighting the research site.

Respondents of the Study
The municipality was chosen as the site of the study after having been
considered as one of the major heirloom rice producers in the Province.
One hundred thirty (130) women farmers representing the eight barangays
in the municipality were interviewed in this study. In each barangay, respondents
were selected based on the degree of their involvement in rice farming and as to
the recommendation of the Office of the Municipal Agriculturist. Table 1 presents
the distribution of respondents from the eight barangays of Sadanga with numbers
ranging from 11 to 23 per barangay.
Anabel and Saclit had the highest number of respondents with 23
(17.70%) followed by Betwagan with 21 (16.5%).
The lowest number of respondents was taken from Belwang and Demang
with 11 or 8.5%. This low participation was due to the unavailability of the
identified respondents.

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35


Table 1. Distribution of respondents from the eight barangays covered by
the study.


Location

No. of Respondents Percentage (%)

Anabel
23
17.70
Bekigan
13
10.00
Belwang
11
8.50
Betwagan
21
16.15
Demang
11
8.50
Poblacion
13
10.00
Sacasacan
15
11.23
Saclit
23
17.70

TOTAL



130

100%


Methods of Data Gathering

Before the data collection was carried out, a formal letter requesting the
conduct of the study was prepared and delivered to the municipal mayor of
Sadanga and the Municipal Agriculturist of the Office of the Municipal
Agriculturist (OMAG). The office of the Municipal mayor responded in approval
of the request. Then the researcher coordinated immediately with the Office of the
Municipal Agriculturist and gave a brief rationale of the research study and plan
of activities.

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Lists of names of rice women farmers in the eight barangays were taken
from the OMAG. The Municipal Agriculturist together with her staff assisted in
the arrangements for interview to the key participants.
The interview was conducted individually, house to house or where the
participant‟s location is, so even right in the rice fields. With the assistance of
the staff from the Office of the Municipal Agriculturist, the researcher conducted
personal interview. The interview was conducted from October to December
2011.
One set of a close ended questionnaire was prepared for this study. The
questionnaire was structured to provide quantitative data on the background of the
women respondents, extent of involvement of women in the production and
product development of heirloom rice, factors influencing women‟s involvement
in the production activities, and the socio-cultural significance of heirloom rice
and its products, ,

Reports and other related materials were gathered from the OMAG.
Additional data from thesis books (published or unpublished) journals and other
sources from the internet were used to support the findings in the study.

Data Analysis and Interpretation

This study basically employed descriptive statistics to include frequency
distribution, percentage and weighted means in analyzing and interpreting the
data.

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RESULTS AND DISCUSSIONS

Socio-economic Profile of Respondents


The salient features of the seven identified characteristic of the women
respondents are shown in Table 2 that includes age, marital status, educational
attainment, number of years in farming, farm size, land tenure and organizational
affiliation.
Age. The ages of the 130 respondents in the study range from 20 to 99
years and had a mean age of 51. Ranging in age from 50 to 59 are the largest in
frequency. The results indicate that most of the respondents are considered as old
women.
Marital Status. Majority (103 0r 79.23%) of the respondents are married
while 26 or 20.80% are widowed. Only one is single. This means that more
married women have involved themselves to participate in the rice production
activities which are treated as the major economic activity in the municipality.
Customarily, land is preferably given to heirs by parents only after marriage.
Educational Attainment. The educational attainment of the respondents
ranges from no education to college graduate. Based on the results, majority of
the respondents (43 or 33.07%) have reached the elementary level while 35 or
26.92 % have not attended school. Respondents who did not touch schooling
claim that they were hindered by their parents because they have to care for

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Table 2. Socio-economic profile of the respondents

CHARACTERISTICS
FREQUENCY PERCENTAGE (%)
Age


20 - 29
15
11.53
30 - 39
21
16.15
40 - 49
29
22.30
50 - 59
31
23.85
60 - 69
16
12.30
70 - 79
14
10.76
80 - 89
2
1.53
90 - 99
2
1.53
TOTAL
130
100.00
MEAN

Marital Status


Single
1
0.77
Married
103
79.23
Widow
26
20.00
TOTAL
130
100.00
Level of Educational Attainment
Has not gone to School 35 26.90
Elementary Level 51 39.23
High School Level 25 19.23
College Level 19 14.62
TOTAL 130 100.00

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Table 2. Continued…

CHARACTERISTICS FREQUENCY PERCENTAGE (%)
________________________________________________________________________
Number of years in Farming



5 - 10 years
18
13.84
11 - 20 years
26
20.00
21 - 30 years
26
20.00
31 - 40 years
20
15.38
41 - 50 years
20
15.38
51 - 60 years
20
15.38



TOTAL
130
100



Farm Size



100 – 200
18
13.84
201 – 300
25
19.23
301 – 400
30
23.10
401 – 500
17
13.10
501 – 600
13
10.00
601 – 700
2
1.53
701 – 800
5
3.84
801 – 900
2
1.53
901 – 1000
8
6.51
above 1000
10
7.69



TOTAL
130
100



Land Tenure




Owned
68
52.30
Leased
21
16.15
Owned and Leased
41
31.53

TOTAL



130

100.00

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40



Table 2.continued…
CHARACTERISTICS
FREQUENCY PERCENTAGE (%)
Organizational Affiliation


Women‟s Organization


RIC
18
13.84
KANSAS
15
11.53
WALITAN
21
16.15
Provincial Heirloom Rice
8
6.15
Growers Federation
No Membership
68
52.30

TOTAL 130 100.00

their siblings as well as to help in the rice farming. This implies that as young as
the women were they were already involved in rice farming. They affirmed
saying engkana sa kaonga mi, en donodono kami as ka payew, sha na nan viag di
vavai (As young as we were, we started working in the rice fields, that is the life
of a woman).

There are however 16 or 12.31% who finished high school and 13 or 10%
finished college. Only 8 or 6.20% and 9 or 6.92% graduated elementary and
touched high school respectively.
Family land holding. Out of the 130 respondents, their rice farm ranges
from 100 to more than 1000 sq.m per household. This is close to the report of the
municipal ASDP (2008) that each household in Sadanga owns an average of 885

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sq.m of rice land although Faroden (2010) mentioned that from this 885 sq.m area
each household tills an average of 450 sq.m for heirloom rice.
Number of years in farming. Most (60) of the respondents have been in
rice farming for 31-60 years while 52 are within 11-30 years bracket. The lowest
number of 18 said they did farming from 5-10 years. This high number of years
in farming by the respondents can be attributed to the findings (Table 2) that most
of them are old women.
Land tenure. Majority of the respondents, (68 or 52.31%) own the farm
they cultivate while few (21 or 16.15%) lease lands. Some 41 or 31.53 % women
lease rice fields of relatives and siblings to cultivate aside from their farms thus no
rice field are left idle. Owners of this rice field migrated to the cities for a better
living.
Organizational affiliation. Most (68 or 52.30%) of the women, are not
affiliated to any organizations while the rest are members of barangay based or
municipal wide organizations (Table 3). Only eight (8) women respondents from
barangays Demang and Poblacion are members of the Provincial Heirloom Rice
Growers Federation (PRGF), a provincial wide organization. This low
membership is attributed to the slim information dissemination during the
organization of the PRGF federation. The membership slightly increased only
when the federation started to sell their heirloom rice to RICE Inc.
Non-members of the PRGF however are members of their own barangay
based organization like CANSAS in Sacasacan and WALITAN women farmers‟

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organization in barangay Saclit. These two organizations specifically caters to
women‟s access to micro enterprises and have already availed of small livelihood
projects like backyard range chicken and swine raising.

Extent of Women‟s Participation
in the Rice Production Activities


One of the main objectives of the study was to know the extent of women
farmers participation in the various pre-harvest and post-harvest activities in
heirloom rice. The information related to this objective is presented in Table 3.

Since the municipality of Sadanga is rice growing area, activities on rice
production are treated as major socio-economic activities. With this, women, men
and even children all take part in the farm production process with both distinct
and shared roles.
The findings of the study show that women in Sadanga contribute 96.15 %
of the labor force in rice production. Women highly participate in both pre harvest
and post harvest activities compared to men. This finding supports the claim of
FAO (1998) and Paris (2007) that women dominate all the works in rice
production as rice farming is a female dominated role. And as purposed by IRRI
(1990), women‟s contribution in rice production ranges from 27-84% where they
provide half of the labor force from planting to harvesting and post-harvest
operations.

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43


Table 3. Extent of Women Farmers Participation in the Rice Production
Activities.

ACTIVITIES


Female


Male




__________________________________________




Frequency % Frequency %

A. Pre-harvest




Seed selection
130
100.00
0
0
Seed exchange
115
88.46
18
13.84
Seed sowing
130
100.00
0
0
Seed bed preparation
119
91.53
11
8.46
Pulling/bundling of seedlings
120
92.30
7
5.38
Land preparation
25
19.23
105
80.76
Transplanting
110
84.61
20
15.38
Pest & disease management
46
35.38
84
64.61
Weed management
90
69.23
40
30.76
Water management
30
23.76
100
76.92
Nutrient Management
90
69.23
40
30.76
Harvesting
88
67.69
42
32.30
Hauling
23
17.69
107
82.30





Post-harvest





Drying
93
71.53
37
28.46
Seed & palay storage
92
70.76
38
30.00
Pounding/milling
92
70.76
38
29.23
Marketing
104
80.00
26
20.00
Product processing
105
80.76
25
19.23


Seed Selection, sowing and seed exchange. Women start sowing their
seeds in the months of December to January. After one to one and a half months,
women transplant their seedlings with one seedling per hill, planting more than
one will produce lesser tillers.

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44


According to Chinalpan (Personal Interview, 2010), an elder in Demang,
women‟s significance as seed holder is acknowledged in the ritual of sowing the
very first seed. Seed sowing is associated with the community‟s cultural belief
where women are allowed to go to the rice fields and sow seeds on the third day
after the te-er (PPDO, 2010). This is done with the belief that rice seedlings will
grow robust and will not be preyed by rats and other pests.
Some women in Sadanga practice the soaking of the whole panicle during
sowing but use only the ones in the middle of panicle during pulling because these
are believed to be stronger and have a better growth than those at the tip or apex
of the panicle. Women know the best sowing date and ecosystem of the seed
variety. They are also responsible for choosing which varieties are to be planted in
the next season.
Women respondents indicated that widowed men hire for women siblings,
relatives or neighbors to do the seed selection, sowing and even transplanting for
them. Ms. Taryachen (personal interview, 2011), an elder from Betwagan quoted:
“Na laraki ay balo en ayag da si babai ay en pili si bonobon, en erag ya en
panar, tay nan chadlo inin-a nan mangamo” (Widowed men call for women to do
seed selection, sowing and transplanting for them because old women are the
one‟s knowledgeable). This finding study proves the findings of Debono (2007)
that women are repositories of indigenous knowledge of crop and natural resource
management.

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45


Women know the specific details about a plant, especially the good
qualities of each variety. Women farmers retain the ability to identify and
characterize the rice varieties through their uses either for daily staple food, for
ceremonies and for cash and their features like; good eating quality, aroma,
tillering, easiness in harvesting, pounding, yield, resistance to pests; lodging and
non shattering.
Seed exchange is a traditional practice of rice farmers in Sadanga which is
mostly done by women. In the study majority (115 or 88.46 %) of the respondents
are responsible in swapping seeds (Table 3). Seeds are exchanged to neighbors in
the barangay and even to other barangays, municipalities and provinces. Other
women in Sadanga also practice the giving or sharing of seeds to friends and
relatives from nearby municipalities and even in the province. This activity is a
traditional cooperation (ob-obfo) that is innate – where they are obliged to pay
back in the form of seeds in the next cropping without being told.
Pulling and bundling of seedlings. Majority of the women dominate
pulling and bundling of seedlings. Seedlings are ready to pull after one to one and
a half month from sowing. Women usually go early in the morning to the rice
fields to pull seedlings, pack them in sacks or to other containers like basins and
bring them to the rice fields for transplanting. Female children may help in the
pulling and male children help in hauling seedlings.
Transplanting. Table 3 shows that transplanting is a women‟s designated
role. Furthermore, 100 % of the women respondents in barangays Bekigan,

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46


Sacasacan and Saclit claim they solely do transplanting (Appendix Table 1). This
result is attributed to the traditional culture and social norms that historically
transplanting is a women‟s designated role in the agriculture sector. Men in these
three barangays do not transplant rice even if their counterparts just gave birth.
The results indicate that women are disadvantaged because of traditional
culture and social norms that confer power and privilege to men (Damisa and
Yohanna, 2007). During the study, it was found out that most of the time the ob-
obfo or the cooperative work is done when needed by the rural folk. Ob-obfo is
where women siblings, relatives or neighbors in the community come together to
provide services to each other especially during transplanting, land preparation
and harvesting without pay in cash, thus when the mother is strong enough after
birth she will pay back in the form of services. According to the women, ob-obfo
maximizes their time thus they could attend to other home responsibilities and is
similar to the information of Fiar-od (2006) that women in the municipalities of
Besao and Tadian practice ob-obfo to help each other in transplanting and
harvesting without being paid in cash but exchange of labor services which gives
time for women to attend to other home responsibilities and in the end leads to
farm productivity and social bondage.
Land and seed bed preparation. Table 3 reveals that land preparation is a
male dominated role. However, 19.23% of women still assist men in plowing and
preparing the dikes using grab hoe, spading fork and sanggap. Men use carabao in
plowing the fields while women do it manually. Women informants cited during

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47


the interview: “Achi in samar na laraki mu achi in-usar si nowang”, (men do not
prepare the land if there is no carabao).
Preparing the seed bed is the role of women because seeds are sown in a
small parcel of land (50 to 100 sq.m) where carabao can not be used. This finding
does not conform to the report of Neyra (2006) that in Maguindanao, seed bed
preparation is a task of men considering their flat and wide paddies where men
can always use carabao and other machineries to reduce their workload.
Pest and disease management. Pest and disease management is the task
of men although 35.38 % women respondents said they are involve by assisting
their male counterparts (Table 3). Sadanga employ traditional practices in
controlling pests and diseases like the use of scare gadgets, kilkilaw (scarecrow)
and kerwag which are installed in the rice fields to drive away birds that prey on
the ripening palay. Men together with male children gather wood materials while
women gather old clothings and plastics and assists men in making the scarecrow
and kerwag. Scarecrows are man like figures made out of old clothing‟s or rags
while kerwag are lines of cellophane tied in a string and set along the rice fields.
This is believed to drive away rats and birds.
Rat control is men‟s responsibility, rat traps are installed in the rice
granaries and in the rice fields early in the morning or late in the evening. On the
other hand, Fiar-od (2000) reported that in the municipalities of Besao and Tadian
control of rats is women‟s responsibility. These findings support the report of
Huvio (undated) that involvement of women in farming varies from region to

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48


region or within the region. To control kohol women in Sadanga hand pick these
shell and use it as feed for the animals or cooked as viand. Young children of
both sexes also assist in forew, These are one among the many indigenous
practices farmers do to control pests in their rice farms.
Heirloom rice varieties are resistant to insect pests and diseases but are
susceptible to birds and rats because of its aroma.
Weeding and nutrient management. Weeding is women‟s role in most of
the rice farming industry. In this study, Sadanga women do most of the weeding
which includes cleaning of the surroundings of the rice field during the rice
vegetative stage. Fertilizers using indigenous materials are applied to the rice
fields at least one month before transplanting to allow enough time for the green
manure materials to decompose. They use indigenous materials like sunflower,
weeds and grasses around the rice fields, rice hay and rice hull, legume trimmings
and crop residues as fertilizers. This result conforms to the findings of Fiar-od
(2000) that women (of Besao, Bontoc and Tadian, Mountain Province) dominate
activities on weeding the field and its surroundings.

Water Management. Findings of the study revealed that irrigation is a
complementary role of both men and women. Although, irrigation is mostly done
at night and very early in the morning, still women do irrigation if men are out
from the community. In as much as men do the irrigation if the woman just gave
birth, male children also help in irrigating the rice farm.

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49


Harvesting and Hauling. Towards the middle of June to end of August (6
months after planting), rice is deemed ripe for harvesting. Findings show that
majority (88 or 67.69%) of the women respondents said they dominate harvesting
of rice and 100% of the women respondents in barangays Belwang and Bekigan,
said harvesting is the role of women (Appendix Table 1). The results indicate that
harvesting activity vary from one barangay to another. Another role of women
during harvesting is the bundling of palay. Accordingly, if ever men help in
harvesting, men require a woman to be near them (at their back or beside) so they
could easily hand the palay they harvested for the women to bundle. Men leave
the palay in the rice field for the women to bundle before they are hauled by them.
In the hauling of harvest majority (107 or 82.30 %) of the respondents
claimed that men dominate the activity while 23 or 17.69 % said they assist men.
A woman never goes home from the field with her awit (woven basket) unfilled. .
One woman affirmed saying “Maasi kami sin laraki ay mangawit amin sina
pagey, songa tumulong kami karkaro no es esa weno dodowa da” (We assist in
the hauling of palay because we pity our husbands especially if there is only one
or two men). Another woman in barangay Belwang said: narigat nan viag nan in
ina, mang aagto si tayay nan umey men ani, en a agto kasin si pagey no sumaa.
Nan lalaki, assiw ya lakem nan awit da (the life of a woman is hard, they carry on
their heads a heavy load of packed lunch to the rice fields and carry back again a
load of palay when they go home while the men go to the field with their assiw

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50


Plate 1. Men use indigenous material assiw to haul palay. (Photo by Hazel
Fagyan, 2011)


Plate 2. Women assist in hauling using awit to carry palay. (Photo by

Hazel Fagyan, 2011).

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51


and lakem only. But in barangays Demang and Sacasacan all (100 %) of the
respondents claimed that women do the hauling. The results imply that hauling
of palay harvest vary from one barangay to another which supports the claim of
Huvio (undated) that although women are extensively involved in agricultural
activities, the extent of their involvement in rice farming varies from region to
region and even within the region.
Drying, seed and palay storage. Drying of harvested palay and storing of
dried palay in the rice granaries is dominated by women (Plate 3). Only 28.46 %
of men assist women in the hauling of palay during drying. Female children are
Plate 3. An old woman seriously performs her role of guarding the
palay under solar drying (Photo, Hazel Fagyan, 2011).

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52


also tasked to guard the palay from chicken and other astray animals while left for
solar drying.
Selected seeds during the harvest are stored by women to be planted in the
next cropping season. Women are responsible in managing the storage of the
seeds to be viable. Selected seeds for the next cropping are kept in their own
respective containers to secure a stock for the next planting season while grains
for consumption are placed in the rice granaries or piled in a corner inside the
house.



Plate 4. Dried palay piled and stored by women inside the house or granary.


(photo by Hazel S. Fagyan, 2011)

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53


Pounding/Milling. Hand pounding is still a very popular practice in the
community of Sadanga, thus the indigenous mortar and pestle that was inherited
from their forefathers are kept secured by every household. Generally, pounding
is a female dominated role (92 or 70.76 %) as shown in Table 3.
But in barangays Bekigan and Saclit as shown in Appendix Table 1, rice
pounding is a designated role for women. Female children help in pounding if the
women just gave birth or they are out of town. With the availability of mechanical
milling shops now a days, men bring palay to the milling shops.
Women do the daily pounding and winnowing of rice for daily
consumption. It is the women who make certain that there is enough food for the
next mealtime.
An old woman, Ms. Apopot, (Personal Interview, 2011) relates
Rayraydek ay mangvayo ashnan pagey ko olay maisasag-enak ash nan kiskisan
tay nan adi kadeg ash ay vinayo et navanglo ya adi ta kanayon mavitil olay
padongen na kasin pinangan, adi amo na lalaki na songa menpavayo da ash nan
kiskisan meaning, I prefer to hand pound my rice though the rice mill shop is just
a meter away from my house because unpolished rice are very aromatic and when
eaten will never let someone go hungry until the next meal. This is what the men
are not familiar with so that they prefer to bring palay to the milling shop, she
noted. This affirmation clearly shows that women are not only a fundamental
contributor to food security but also to safe and nutritious food.

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54











Plate 5. Old woman prefers to pound her rice for unpolished rice
are believed to be nutritious. (Photo by Hazel S. Fagyan,

2011).









Plate 6. Young females exchange labor in pounding rice
(Photo by Hazel S. Fagyan, 2011)

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55


Marketing and product processing. Like other agricultural activities
women‟s participation in the non-agricultural activities like product processing
and marketing are relatively high. Table 3 presents that majority of women does
marketing (80.0 %) and product processing (80.76 %). Aside from its cultural
significance, patopat is the most common products processed by women for
market. Surplus rice is sold by women for basic household needs and for
education of children.
Men only assist in the marketing of products by hauling milled rice to the
nearest road while women travel them to nearby local markets.
Above all, result of the findings indicates that women in Sadanga like the
other municipalities of Mountain Province dominate the pre and post harvest
activities in rice production.


Extent of Women‟s Participation in Decision Making
in the Pre and Post Harvest Activities

The system of a traditional patriarchal society still exists in the Philippines
where within a household, farm decisions are usually made by the male members
of the family. Part of the study was to know the extent of participation of rural
women in decision making in the various production activities of heirloom rice.
Table 4 presents the extent of participation of women in decision making
in the activities of rice production. The data reveals that a total mean perception
of the respondents; 36.15 % and 32.30% women and men respectively participate

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56


Table 4. Extent of Women‟s Participation in Decision-making in the Rice
Production Activities.

Decision making areas
Who Dominates decision making Process

Female % Rank Male % B oth %
_______________________________________________________________________
Pre harvest







Activities
Preparing the land
11
8.46
16
106
81.53
13
10.0
Preparing the seed
71
54.61
2
23
17.69
36
27.69
bed
Exchanging seeds
66
50.76
3
49
37.69
15
11.53
Variety selection
76
58.46
1
25
19.23
29
22.31
Time of pulling
57
43.84
9
31
23.84
38
29.23
Time of sowing
66
50.76
4
23
17.69
41
63.07
Time of
59
45.38
7
15
11.53
56
43.07
transplanting
Fertilizer and time
48
39.92
10
28
21.53
54
41.53
of application
Pest Management
20
15.38
15
67
51.53
38
29.23
Weed
62
47.69
5
28
21.53
40
30.76
Management
Irrigation
21
16.15
14
66
50.76
43
33.07
Hiring of laborers
38
29.23
11
40
30.76
52
40.00
Time of harvesting
28
21.53
12
49
37.69
53
40.76
Post harvest







Activities
Storage,
60
46.15
6
41
31.51
29
22.30
conservation
Marketing of
21
21.53
13
50
38.46
59
45.38
excess products
What to process
58
44.61
8
40
30.76
57
43.84
MEAN

36.15

32.30


30.76

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57



in decision making in the pre and post harvest activities in rice production.
Accordingly, men before dominates decision making in the activities of
rice production, but now a days even if women are dictated by men, women has
the final decision because in the end she does the job except for land preparation,
pest and disease management, irrigation and time of harvesting because these are
men dominated role.
In addition, women make the final decision on hiring of laborers because
women lead the group labor practices related to agriculture or the ob-obfo system
especially in the activities in transplanting and harvesting.
On the other hand, a mean perception of 30.76% revealed that both
communicate to come up with a final decision in the activities of heirloom rice.
These findings do not conform to the findings of most researches that men
dominates most of the decision making process.


Factors Affecting the Extent of Women‟s Participation in Decision
Making in Rice Production


The extent of women participation in farm management decision making
process depends on several factors. Table 5 shows some factors characterizing the
extent of participation of women in the farm management decision making.
Reproductive role or child care. Table 5 show that majority (76 or 58.46
%) of women indicated reproductive role or child care responsibilities as the
number one significant obstacle faced by women in their participation in decision

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58


making regarding farm management because their role as mothers takes much of
their time. Women have to divide their time between tasks in the home and in
agriculture (Tuyen, 1997). In the evening, women prepare feed for the pigs the
next day. Time is costly for women with small children who can‟t help carry out
household responsibilities.

Table 5. Factors Affecting the Extent of Women‟s Participation in the Rice
Production Activities.


FACTORS


FREQUENCY PERCENTAGE RANK
Social Network




Land tenure
45
34.61
5
Family land holding
30
23.07
8
Number of years in farming
50
38.46
4
Age
40
30.76
6
Norms, customs and traditions
49
37.69
7




Home-based responsibilities




Reproductive role/child care
76
58.46
1
responsibility
Family Responsibilities
53
40.76
3
-food preparation for the family and



animal feeding
Economic activities
66
50.76
2
-product marketing





Economic activities. More than 50 % of the women respondents cited
economic activity as the second factor that affects their participation in the
decision making process. This result can be attributed to more time spent by

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59


women in their backyard gardening and marketing of agriculture products outside
their community. Men are shy to do marketing so that women do most of selling
products in exchange to other basic needs. During the interview, respondents
qouted; mavain na lalaki ay men ilako ka malkit ya mid anos cha ay mang ivantay
sina lako (men are shy and have no patience in selling).
The findings conform with the study of Leyesa (2006) that women in
agriculture spend as much as eight to eleven hours in carrying out planting
activities and marketing their primary crop and backyard produce to provide their
household a daily survival needs. Beside their farm activities and housework,
women often work to earn extra income by doing off-farm activities like backyard
piggery, vegetable farming like legume production and other crops that could
either be sold or fed to the family and other wage labor. Almost all women raise
pig in their backyards which is usually a woman‟s activity. One to three pigs are
raised per household. Pigs are fed with camote leaves, rice bran and left over
food. The pigs then are used for rituals or sold. Women, during the lean months
of rice farming go outside the community like in the municipality of Sagada for
daily wage labor.
Family responsibilities. Women are occupied with family responsibilities,
ranked as the third obstacle of women‟s participation in decision making process.
Family responsibilities like collecting and preparing food for the family and
animals take much of their time such that their participation in deciding farming
activities and community activities are minimized.

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60


Land Tenure. In regards to tenancy, respondents who are leasing rice
fields, claimed that most of the time they do not make significant participation in
farm management decision making because they are dictated by the land owner
especially when it comes to what variety to plant. The field owner selects the
variety of their choice. The sharing of 50:50% between field owner and the tenant
is the usual practice. The result indicates that land ownership influence the
women‟s decision making process. This is one of the effects of migration where
people migrate outside the community for a better living while they leave their
valuable inherited property to their siblings or relatives to till and rent.
Number of years in farming. Table 5 reveals that experience positively
increased the participation of women in farm management decision making
process. This might be attributed to the high level of knowledge and experiences
acquired by older women. Thus experience is increased with increasing age as age
was ranked by the participants to be the 6th influencing factor. Older women
gather and keep knowledge from experiences.
According to the women respondents, the younger the women farmer, her
experience is less considered thus influencing her involvement in decision
making. Neyra (2006) supports this finding that women sometimes refer the
conduct of activities to the older women who are carriers of cultural and
agricultural traditions in the community.

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61


Although Table 4 reveals that women were ahead in decision making,
their involvement is very slim because they are occupied with home
responsibilities on top of their farming activities.

Rice Varieties Commonly Grown by Women Farmers

Sadanga is rich with rice germ plasm. This is because the folks especially
the women have passionately preserved their plant genetic resources up to the
present. Women‟s role in the conservation and storage, seed selection and
exchange of plant genetic resources generally relates to varieties grown. Women
are guided with the inherent indigenous knowledge they posses in seed selection
and conservation or storage of plant genetic resources and in choosing rice variety
to be planted in the next cropping season.
Based on the results, a total of 23 staple and glutinous rice varieties exist
in the municipality of Sadanga with 15 identified as kadaanan and 8 introduced
rice varieties (Table 6). The findings support the claim of Godoliva Galingan as
reported in the agriculture business week (http://www.agribusinessweek.com,
Undated) that old folks in Sadanga used to grow more than 15 original varieties.
Among these indentified varieties, only 9 kadaanan varieties (7 staple rice
and 2 glutinous rice) are ranked as commonly grown by women and 5 (4 staple, 1
glutinous) for the ITVR‟s. Kabayan/Binnayo, Sinagayo, pastillas are mostly

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62



Table 6. Rice varieties commonly grown by women farmers.

RICE VARIETY
FREQUENCY PERCENTAGE RANK

KADAANAN

Staple Rice
Podawan/kosimay/binelwang 125
96.15


1
Tepa


60
46.15


2
Binuga


52
40.00


3
Gumiki


45
34.61


4
Tokpar


36
27.69


5
Kurot


33
25.38


6
Kinedpayan

23
17.69


7
Ginanay


10

7.96

8
Pedped


3

2.31

9
Pak-ang


1

0.76

10
Glutinous Rice
Kinogoong


50

38.46

1
Kotinao


30

23.07

2
Kitneban


10

7.69

3
Pokor


3

2.31

4

Raprapey


0

0.00

5
INTRODUCED TRADITIONAL
RICE VARIETY

Staple Rice
Kabayan/Binayyo

65

50.00

1
Sinagayo/Sagayo

36

27.69

2
Pastillas


30

23.07

3
Songdowan

20

15.38

4
Tinonglayan

10

7.69

5

Sagaga


6

4.61

6

Glutinous
Waray


130
100.00

1
Manmansa


12

9.23

2

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63


grown in the barangays of Anabel, Sacasacan and Belwang; Songdowan in
Demang, Poblacion Bekigan; and Tinonglayan and sagaga in Betwagan.
Women respondents ranked variety podawan as number 1 and was found
to be mostly grown by all the barangays followed by tepa. Binuga, gumiki.tokpar,
kurot and kinedpayan. According to the respondents gumiki were only grown by
few farmers because it is a low tillering variety. However, more women now were
growing this variety since its introduction to the world market by the Revitalized
Indigenous Cordillera Enterprise Inc. (RICE) in 2005. The RICE Inc. buys the
gumiki and kotinao rice of Sadanga at 80 per kilogram following the required
standard of the organization. The least grown varieties are ginanay pedped, pak-
ang, kitneban, pokor and raprapey, indicating that these varieties are becoming
extinct. The reduction in the number of growers according to the respondents are
either these varieties are endangered or have slowly disappeared because of the
need for cash by women to augment family income thus the erosion of the plant
genetic resources.
All (100 %) of the respondents are growing waray since this is considered
the most saleable product for cash and the best variety for processing into rice
wine because it produces the most juice for wine.
The data also shows that some of the rice varieties are named differently
by other barangays like podawan is called kosimay in barangay Betwagan and
Binelwang in barangay Belwang.

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64


Varietal Description and Origin of Heirloom Rice
Table 7 shows the different rice varietal description according to their
strengths, weaknesses and origin. Women in Sadanga plant at least 4 varieties in
their rice field every season. Accordingly, this is to ensure enough supply the next
harvest season. Culturally and socially these varieties are for festivities and
rituals, ranging from staple rice to glutinous rice varieties regardless of where it
originated.
Generally speaking, kadaanan rice varieties have a good eating quality,
aromatic, high expanding tendency when cooked and does not easily spoil, and
can be stored in the rice granary for as long as ten years without significant
change in taste.
Grains of Podawan, binuga, tokpar, kinedpayan, and ginanay are white in
color while gumiki and tepa have red to reddish brown grain. In addition, most of
the heirloom varieties are resistant to lodging and to pest and diseases except rat,
indicating that these are good genetic resources. Bengwayan (2010) reported that
production of traditional rice varieties is essential because these are critical in
providing future genetic material necessary in breeding rice for the future.
The introduced rice varieties (ITVR) presented in Table 7 are kabayan,
that originated from Kabayan Benguet and was brought to Bayyo, Bontoc before
Sadanga, the reason why some barangays name it as bayyo or binayyo rice;
sinagayo or sagayo rice originated from Ifugao and was introduced by Mr. James
Sagayo to Bontoc before it went to Sadanga; songdowan from Hungduwan,

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65


Table 7. Rice varieties commonly grown by women, their characteristics and origin.
Rice Variety VARIETAL CHARACTERISTICS ORIGIN and DESCRIPTION

RANK STRENGTHS

WEAKNESSES ORIGIN
STAPLE RICE
Kadaanan Varieties

white; short & stout grain , very aromatic, Susceptible to rats, long awn Sadanga


good eating quality, makabelad , resistant
Podawan/Kosimay
1
to pest, diseases & lodging, high
tillering(4-7) long panicle easy to pound,
good eating quality, soft roots & deep
rooting, soft stalks, high yielding, good
eating quality

Tepa
3
red, long and thin grain, medium tillering
no aroma, long awn, hard to
Sadanga
(3-4), resistant to pest, diseases and
pound, hard cooked rice,
lodging, makabelad, high yielding
hard stalks, deep rooting,
hard straw thus hard longer
decomposition, short panicle

Binuga
4
white; short & stout grain, very aromatic,
Susceptible to rats
Sadanga
makabelad, easy to pound, high tillering
(4-5 ), non shattering, resistant to insect
pest, medium panicle, no awn, resistant to
lodging, shallow rooted
________________________________________________________________________________________________________



65

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Table 7. continued…
Rice Variety VARIETAL CHARACTERISTICS ORIGIN and DESCRIPTION

RANK STRENGTHS

WEAKNESSES ORIGIN
STAPLE RICE
Kurot
8
red; long thin grains, good eating makabelad
Small grain, short
Sadanga
quality, high tillering, non shattering, resistant to panicle, hard to pound
pest , diseases and lodging
Gumiki/Kintoman
5
brown to reddish brown elongated stout grain, susceptible to rats, low
Sadanga
good eating quality, medium tillering (2-3 tillers),
yielding
easy to pound, soft stalks, long panicle
Kinedpayan
10
high tillering (4-5 tillers), low shattering, shallow Susceptible to rats, low Sadanga
rooted, soft stalks & easily decompose, soft rice,
yielding
long panicle,
Ginanay
12
Good eating quality, non shattering, soft rice, low tillering, susceptible Sadanga
long panicle, high yielding, makabelad, easy to
to rats
pound, shallow rooted, high tillering (5-7)
________________________________________________________________________________________________________



66

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Table 7. continued…
Rice Variety VARIETAL CHARACTERISTICS ORIGIN and DESCRIPTION

RANK STRENGTHS

WEAKNESSES ORIGIN
STAPLE RICE
ITRVs
2
shallow rooting (straw easily decomposes),
Susceptible to rats, easily
Kabayan,
soft, good eating quality, long, close distance
consumed
Benguet
Kabayan/Binayyo
of grains long panicle, resistant to pest, stout
grains, white, highly expand, high yielding
Bayyo, Bontoc
Sinagayo
6
soft to pound, long panicle, med tillering
Susceptible to rats
Bontoc
(3-4), high yielding, long panicle
Songdowan
11
soft rice, good eating quality, resistant to rats
short panicle, susceptible to
Hungduan,
high yielding, makabelad
rats diseases
Ifugao
Pastillas
10
Soft rice, good eating quality, resistant to rats,
Susceptible to rat diseases,

high yielding
short panicle
________________________________________________________________________________________________________






67

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Table 7. continued…
Rice Variety VARIETAL CHARACTERISTICS ORIGIN and DESCRIPTION

RANK STRENGTHS

WEAKNESSES ORIGIN
GLUTINOUS RICE
Kotinao
3
moderate aroma, long panicle, easy to
low tillering (1-2 tillers),
pound/mill, good eating quality, shorter
moderate expand, hard rice Sadanga
maturity
Kinogoong
2
aromatic, moderately sticky, high tillering

Sadanga
(4-5), long panicle, good eating quality,
intermediate yielding, soft stalks s easy to
decompose
Kitneban
5
aromatic, medium tillering (2-3), long
Susceptible to birds and Sadanga
panicles, soft, good eating quality,
children harvest them for
kotim
Waray*
1
High tillering (4-5), no awn, early maturing, Short panicle, hard to Bontoc
(matures 1 month ahead) very sticky,
pound, deep rooted, stalks
intermediate yielding
hard to decompose
Manmansa*
4
Shallow rooted, short awn, high tillering (4- Short panicle, deep rooted
Tadian
5), easy to pound/mill, violet grain


*Introduced Traditional Rice Varieties (ITRVs)
68

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Ifugao; pastillas from western part of Mountain Province but respondents could
not specifically identify the municipality; Waray originated from Bontoc and
Tadian while manmansa came from Barlig and Tadian but are called omininio
and balatinao respectively by the municipalities. These varieties are now
popularized by the rice farmers who are members of the Provincial Heirloom Rice
Growers Federation, a provincial organization that caters the RICE Inc who
market heirloom rice products of the Cordillera to the United States of America.
Women farmers in Sadanga grow an average of 3-5 varieties in their rice
fields be it glutinous or staple rice as long as it fits with the varied ecosystem
requirement of the variety. This finding proves the report of the agribusiness week
(http://www.agribusinessweek.com) that on the average, each farmer plants at
least 4 to 5 varieties in terraced paddies.

Reasons for Varietal Choice
Women folks are repositories of indigenous knowledge (IK) in crop
production which is unique from one society to another (Bengwayan, 2010).
These IK of women are good source for local decision making in agriculture,
health, food preparation and natural resource management.
Accordingly, women choose crop varieties based on the different rice
characteristics namely: number of tillers produced, pest and disease resistance,

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length of panicle, maturity period, yield, non-shattering, ease in harvesting and
pounding, eating quality, specific uses of each variety, and originality (Table 7).
Rice is highly esteemed by the women in Sadanga not only as a staple
food but because it has a high regard on their culture. With this, women select
varieties of rice seed stocks as primary staple food and others for ritual purposes
or special occasions.
Farmlands in Sadanga are operated by the farm women with the usual
indigenous farming practices that were inherited in the olden days. The
introduction of hybrid varieties by government agencies alarmed the women that
hybrid rice will eliminate their traditional rice varieties. Mrs. Yakao (Personal
Interview, 2011) relates; achi mi am amonya an na pagey mi men abono kami
lang si lukam. Songa achi kami men mura si hybrid tay achi machaker no mid
afono na, si amonya, meaning, rice farmers do not plant high yielding varieties
because it entails the use of inorganic fertilizers and without these fertilizers the
rice will not grow well. On the other hand, indigenous varieties can be fertilized
with local fertilizer materials.
Women also consider their labor in varietal selection, varieties that have
soft stalks and shallow rooting are highly considered by women because of its
easiness in pounding, harvesting and land preparation. Most of the kadaanan
varieties are soft to harvest and easy to pound except for waray and tepa thus
these varieties are commonly brought by men to the rice mill shop.

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The unique characteristics of the indigenous rice as presented in Table 7
defines the active role of women in the conservation and development of plant
genetic resources (PGR). Women are largely needed to select good seed varieties
because they are familiar with the unique characteristics of each rice variety, as
such, they carry it as a life time objectives in seed selection for rice production
while eventually conserving their rice plant genetic resources for the generations
to come.


Indigenous Native Delicacies Commonly Processed
by Women and its Cultural Significance

Sadanga is a home of indigenous traditions. Their customs and traditions
continue to influence their lives and to some extent help in keeping unity, peace
and order in their community (PPDO, 2010). With the observation and celebration
of their belief systems they celebrate community and family rituals.
Based on the findings, heirloom rice in bundled panicles and processed
food products are used for offerings in family and community rituals (Tables 8
and 9).
The indigenous food and drinks commonly processed by women are rice
wine, fermented rice, saliket, tupig, patopat and sinab-ang (Table 8). These
products are used for offering in the performance of community festivals like
fhegnas which have been preserved by the folks over the centuries and are being

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practiced until this time. Women cook tupig and bring it to the ator for men and
children to eat.
Sinab-ang/champorado on the other hand is commonly prepared as food
and snack especially during land preparation, transplanting and harvesting while
saliket, and patopat are prepared and offered for hospitality during wakes and
weddings. Patopat is the common product prepared as pasarabo or baon when
attending wakes and weddings of relatives to other barangays and communities.
The people can not attend vigil to another barangay without any of these
processed products to share as pasarabo.
Saliket (glutinous rice cooked plane without sugar or coconut milk) are
more often offered to wakes by a very a close relative.
Tapuey (rice wine and fermented rice) are also commonly prepared for
baon and a drink to quench thirst while it makes someone cool during harvest.
Tapuey according to the women is an indigenous food that can‟t be exempted as
baon during rice harvest. They quipped that no one starts to go to the rice field
without rice wine because tapuey invites good spirit to drive away bad lucks
while they harvest their palay. Rice wine and fermented rice are also drank and
eaten by the men and women after hauling the palay to the rice granaries.
Accordingly, drinking rice wine and eating fermented rice will make them relaxed
after a tiresome work.

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Table 8 . Indigenous products commonly processed by women from heirloom rice and their cultural uses.
Products Commonly




Cultural Implications
Prepared
__________________________________________________________________


Family
Wakes
Wedding
Traditional
House
Occasion
Agricultural
Construction
Practices
Rice Wine
0
40
42
33
5

Fermented Rice
30
29
34
30
2

Tupig
11
20
25
50
5

Patopat
10
37
42
39
2

Saliket
20
43
34
16
17

Champorado/Sinab-ang
50
0
0
67
13



73

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Women do more of the product processing and bringing of supon or
offering to the occasions. Palay are offered during wakes and weddings in
bundles, usually 1 to 2 itings (5 bundles per iting) or depending on how much the
family can afford. It is very interesting to note that the traditions and culture in
Sadanga are preserved and strictly observed by the folks.
Ms. Farcinen Lugawe relates: na pakey ash na sha nan maisupon ash
nan makasar ya ash ka nateyan, mafefedfed na pakey, meaning, its only the
kadaanan variety that can be offered in bundled panicles. Threshed palay and
milled rice are only offered during house construction.
Staple rice is only sold by the women if there is extra after keeping for the
family. Recently with the inclusion of Mountain Province heirloom rice to the
lucrative United States (US) market, women farmers were motivated to sell more
of their traditional rice specially the varieties, kotinao and gumiki which passed
the quality standard of RICE Inc.
It was also noted in Table 6 that all (130) women respondents are planting
variety waray. This is because waray is the best variety to be processed into food
products especially for rice wine and patopat. Waray produces more juice which
is the wine itself and a quality patopat as compared to other varieties. Although,
the rest of the varieties have their own respective uses but above all, heirloom rice
is highly regarded because of its significance to the custom of the people.

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Table 9.Heirloom rice varieties commonly grown and their uses.

RICE VARIETY



USES
______________________________________







Rank
For Cash Offerings/ For
KADAANAN
Hospitality Product
purposes
Processing
Staple Rice




Podawan/Kosimay/Binelwang
1
35
40
4
Tepa
3
36
36
0
Binuga
4
26
26
0
Gumiki /Kintoman
5
31
15
25
Tokpar
7
15
20
0
Kurot
8
0
18
0
Kinedpayan
9
0
18
0
Ginanay
12
6
13
0





Glutinous Rice
Kinogoong
2
20
20
16
Kotinao
3
30
19
23
Kitneban
5
4
12
8
INTRODUCED




TRADITIONAL VARIETIES





Staple Rice
Kabayan/Binnayo
2
33
15
0
Sinagayo/Sagayo
6
10
5
0
Pastillas
10
15
5
0
Songdowan
11
12
5
0





Glutinous Rice
Waray
1
120
50
98
Manmansa
4
30
5
26

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Socio-economic Development of Heirloom Rice



Part of the objectives of the study is to explore the socio-economic
development of heirloom rice as a socio-economic activity of the farm women.
The participation of women in the socio-economic activities related to rice
productivity influence their high participation in the various rice production
activities. The group labor or obobo system where they come together to lend a
helping hand in times of need especially during harvesting and planting reduces
women‟s time in the farm activities and thereby can engaged in non-agricultural
activities like store keeping and other handicrafts but is not enough to improve
their personal income.

Table 8 presents the products processed from heirloom rice by women.
Processed foods are more used for offerings to rituals related to agricultural and
community activities. Only 10 and 5 out of 130 respondents claim that they
process rice wine, patopat/tupig and fermented rice for sale. Selling or giving of
these products is only done during big events like Lang-ay festivals. Rice wine,
tupig, patopat and fermented rice is prepared by women to show case their
indigenous rice and offered free to all visitors and the people of Mountain
Province because they believe that offering their indigenous products out of
practicing their culture makes them sturdier as they continue to promote their
cultural heritage -- their rice terraces while preserving their plant genetic traits and
indigenous farming practices.

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Pounded rice is sold at 80.00 per kg while glutinous rice is sold at 130 to
150 per ganta. RICE Inc buys the gumiki and kotinao rice varieties of the farmers
in Sadanga at 80.00 per kg but it has to pass a certain quality standard requirement
of the incorporation. Farmers claim they could hardly meet the standard thus they
prefer to sell their staple rice like gumiki and kotinao (malagkit) and their
glutinous rice specifically waray to Bontoc and Baguio.
The respondents claim that their produce in an average of 500 sqm is not
enough to sustain a family with more than 5 members per household especially if
they lease what they cultivate. The reason why they sell some of their indigenous
rice is to exchange it with commercial rice. Ms Warasen said: Irakok na waray ko
si siampoo na esa kilo isukat ko Isabela rice si dowa kilo ta umanay na kanen mi
tay ado kami afong ya akit samarek (I sell my waray in exchange for commercial
rice so I can buy 2 kg to sustain my big family because I only cultivate a small
parcels of land.

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SUMMARY, CONCLUSIONS AND RECOMMENDATIONS

Summary

This study focused on rural women‟s participation in the production and
product development of heirloom rice in Sadanga, Mountain Province. Premised
on the idea that women are repositories of the indigenous knowledge on the
cultural practices on crop production, this study was undertaken primarily to
determine the participation of women in the rice production practices and product
development of heirloom rice.
A total of 130 rice women farmer respondents were chosen purposively
from within the 20 – 99 age bracket group. It is assumed that individuals within
this age group have their own family, are considered as one household, rice
growers, and are able to participate in the communication or interview process.

The data were gathered through an individual interview using a set of
questionnaire to provide quantitative data on the socio-economic profile of the
respondents, to know the extent of participation of rural women in the production
practices and development of heirloom rice, identify the factors affecting the
extent of participation of rural women in the production practices and product
development of heirloom rice and to identify and characterize the heirloom rice
varieties grown and the products developed by women and the reasons for the
varietal choice and utilization in terms of cultural significance and socio-
economic development.

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The researcher employed observations, photo documentations, individual
interviews and discussions with the respondents. The data were analyzed
employing the descriptive statistics to include frequency distribution, percentage
and weighted means in analyzing and interpreting the data.

The salient findings of the study were:
1. Women respondents are rice farmers and considered adults, majority of
who belong within the age bracket of 40 to 59. Most of them are married and have
reached elementary level. Although 35 are illiterate they were able to participate
in the communication process.
The respondents had been into rice farming within 20 to 40 years
cultivating an average of 500 sqm. Majority (52.31%) of the respondents own the
farms they cultivate, 16.15% lease rice farm lands and 31.53% lease farm on top
of their own farms. Five (5) organizations exist in the community but 68 or
52.30% are not a member of these organizations.
2. Women participate nearly in all the pre and post-harvest rice production
activities. Majority (67.73%) of the pre-harvest activities are dominated by
women. Only land preparation, hauling; pest and disease management; and water
management are men dominated role.
Drying seed and palay storage, pounding/milling, food processing, and
marketing of products are women‟s dominated role (74.76%). The participation of

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women in the pre and post harvest activities, however differ from one barangay to
another.
The traditional cooperative work called ob-obfo is led by women and it is
extremely practiced in the locality during transplanting, harvesting and in
community rituals.

3. Reproductive role and child care responsibility is viewed as the most
significant obstacles in the involvement of women in the farm management
decision making.
4. Twenty three (23) heirloom rice varieties existed for more than 50 years
but only 17 staple and glutinous rice are commonly grown. Heirloom rice are
planted from January to March and harvested in July to August.
Women farmers are resistant to the introduction of High Yielding
Varieties (HYV) since these are not used as offering to the community‟s cultural
beliefs, practices and traditions. Moreover, replanting the same variety without
the application of commercial fertilizers means reduction in yield.
Aside from the heirloom rice varieties there are 8 Introduced Rice
Varieties (ITVR) from outside that are found promising in the community
namely: kabayan, sagayo, pastillas, tinonglayan, mamansa, waray, songdowan
and sagaga.

Some kadaanan varieties are becoming extinct due to farmers need for

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cash. These have been sold and shared without keeping for themselves.
Glutinous rice varieties are kept secured because they are valued during
family and community rituals especially when they are processed into native
recipes hence there seed stock are reserved perennially.
In addition, staple rice varieties which are maintained for the non-
shattering varieties are offered in bundled panicles during family and community
rituals, while milled rice regardless of variety (commercial or kadaanan) are
shared as a gift during house construction.
Waray are also sold for cash to augment family income since it is the most
popular and saleable of all the glutinous rice followed by kotinao which was only
recognized in 2008 by RICE Inc. for export to the US of America.
Women farmers retain the ability to identify and characterize the rice
varieties through their uses (for processing, for cash, offerings for ceremonies, gift
to visitors, pasalubong ) and their features (maturity, tillers, eating quality, aroma,
easiness in pounding and harvesting, rooting system, length of panicles, resistance
to lodging and pest/diseases, expanding tendency, storage) indicating that these
are good genetic materials in breeding rice for the future.

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Conclusions

Based on the findings, the following conclusions are derived:
1. Most of the women involved in rice farming are adults and married,
have reached at least elementary to high school level and some have not gone to
school thus their livelihood is generally tied down to agriculture especially on rice
farming and legume production. More than 50 % of women farmers are not
members of any organization existing in their barangays.
2. The women in Sadanga hold the input in conserving their heirloom rice
genetic resources and Indigenous knowledge on rice production practices and
processing of rice products into native delicacies.
Women assist only on land preparation, water management, pest and
disease management and hauling but their main domain is on sowing, seed
selection, weeding, transplanting, seed conservation and storage, processing and
marketing that requires the knowledge and skills of women.
3. Although women participated in almost all the pre and post harvest
activities their participation in decision making is limited by their primary
responsibility at home as mother and their role in economic activities and as
farmer.

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Women grow heirloom rice because of its cultural significance. They
prepare native delicacies and make certain that these are available during family
and community rituals. Women are the ones responsible in bringing the supon and
offerings to occasions. Men dictate the women in what to process during
incoming rituals.
4. A total of 23 indigenous staple and glutinous heirloom rice varieties had
been cultivated in the community for more than 50 years but only 17 are
commonly grown now.
Some indigenous varieties are endangered or slowly becoming extinct
because of the need for cash by the rural women although elders believed that
these varieties are still found in the community. Women identify rice through
their uses and its good features, are kept by them as basis for decision making on
what to plant the next cropping. Women maintain a minimum of three varieties of
rice for each planting time to ensure rice supply, cash and for ritual ceremonies
and special occasions.
Heirloom rice is a gem to the community people. Only the heirloom rice
varieties are kept secured because they are valued during family, community
rituals and other social gatherings to celebrate thanksgiving and sharing of
products. No ritual ceremonies can proceed without these varieties; hence their
stocks in bundled palay are reserved perennially in the rice granaries. Shifting to
high yielding varieties, the socio culture practices will definitely stop.

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People in the community believed that practicing the cultural beliefs
promote peace and order, strengthen family ties and promote prosperity. Violating
the customary law is anchored in the sense of inayan as reported by Fiar-od
(2008) inayan is contributory to community development. The concept of inayan,
is “to do this”for goodness sake. Anchored in this concept, change is merely
putting what should be there and removing what should not be there.
Every household plant waray because it is the only glutinous variety that
was kept secured, best variety that can be processed in native delicacies, and
effortless for cash. Additional income to pay for education of children and other
basic needs are sourced from selling of milled rice at nearby municipalities and
Baguio City. Gumiki and kotinao are export varieties sold to the United States of
America by RICE Inc.
Waray and other glutinous rice including staple rice are also shared as gift
to visitors and pasalubong to friends and relatives.
The different stages of heirloom rice production are accompanied with
rituals which are intended to invoke the blessings of the Supreme Being for
productivity and food abundance. Heirloom rice as a cultural heritage is deeply
associated to the belief systems and practices of the Sadanga tribes which are
distinct in every stage of the production cycle.

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Recommendations
Based on the findings of the study and the conclusion made, the following
recommendations are forwarded specifically to the following:
Policy Makers
1. Recognition of women who contributes a significant role in domestic and
socio-economic life of the society and as potential partners in
development;
a. Policy makers in the national and local government agencies and non-
government organizations to formulate policies in the conception,
development and implementation of programs and projects giving women
equal access to resources, strategies and development as means of carrying
out desired change in the community.
b. Policy makers to include policies in educating people about the role of
women and how we can contribute to helping those rural women improve
and decrease their workload in the rice farming industry.
c. Formulate appropriate strategy to assist the heirloom rice farmers in
development through providing appropriate trainings like local plant
genetic resource management that might increase there knowledge and
skills in conserving their rice plant genetic resources while increasing their
participation in socio economic activities.

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Community Development Workers
1. To immerse themselves to the rural community and learn from the rural
people about the way they live to be able to bridge gap that exists between
them and to be able to facilitate better coordination that would ultimately
generate sustainable development.
2. To enhance the production of heirloom rice varieties through the
development of export quality packaging for their products while maintaining
the good traditional practices for improved production.
3. To involve women as equal partners in the whole process of development,
they should be involved in planning and enjoin them to actively participate as
sources of information.
Researchers
1. That a study be done to further document the indigenous knowledge
systems or traditional practices to conserve the rice plant genetic resources such
as distinct rice varieties and the indigenous methods of production.
2. The need to preserve the indigenous farming systems and rice varieties
before they get extinct and to further document and characterize heirloom rice
essential for providing future rice plant genetic materials.

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Women‟s Participation in Production and Development
of Heirloom Rice in Community Development


Women‟s participation has been considered as one of the most important
aspects in agricultural development. Women provide meanings in the rural
landscape especially on their roles and responsibilities. In Sadanga, Mountain
Province, the involvement of women in heirloom rice production and product
development created picturesque description of women‟s development. Because
of this, it has showed the importance of women in preserving, conserving,
propagating and promoting their heirloom rice varieties as well as the different
agricultural activities. Figure 3 shows the improved framework based on the
relationships of factors concerning women‟s participation in the production and
product development of heirloom rice.
The preservation of heirloom rice and its products influenced the
improvement of the socio-economic condition of the municipality of Sadanga as
well as its development with the support of the people‟s cultural identity and
integrity and community‟s cultural beliefs, practices and traditions including the
different heirloom rice varieties.
Based on these, women participate in heirloom rice production especially
on seed variety selection, sowing, and transplanting activities. Although, there
are several farm activities, women‟s responsibilities are directed towards their
role in the preservation, conservation, propagation and production. These

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necessitate the strong interaction and relationship making heirloom rice an
important aspect in their daily lives. Furthermore, women‟s responsibilities are
highlighted during processing of heirloom rice to produce products that are
marketed and used for occasions and community activities. Such activities led to
the strengthening of community belongingness because it highlights identity and
ownership at the same time maintaining the dignity of women as key players in
heirloom rice development.

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Lastly, the participation of women in heirloom rice is a manifestation that
the community is well organized in terms of its socio-cultural and economic
activities because women consider their product as a living treasure of industry,
resourcefulness, perseverance, cohesiveness, culturally-oriented and most
especially of integrity and dignity towards a holistic household and community
development.

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GLOSSARY OF LOCAL TERMS


Amag. Crafted tool used by women to ease bundling of rice panicles
during harvest
Assiw. A bamboo or wood finely scaled, used for carrying palay. Assiw is
a hauling tool for men.
Awit. A woven basket used by women to carry a load over their head. It is
called lowa in the western part of the province.
Baro. Are the Introduced Traditional Rice Varieties (ITVR) from other
municipalities or provinces
Bobod. A local yeast prepared by women out of heirloom rice and is the
main ingredient in fermenting rice wine and fermented rice
Erag. Transplanting of rice seedlings
Fhegnas. A community festivity that lasts for 3-5 days and occurs twice a
year, done before and after rice harvest for thanksgiving and to invoke God‟s
blessing for a bountiful harvest for the next cropping. Fhegnas are celebrated in
the ator
Forew. A rice production activity in the field to guard and drive away
birds that prey on the ripening palay.
Kabunyan. Supreme Being.

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91
Kada-anan. Indigenous rice varieties that originated from the municipality
itself and planted and handed over by the old folks from one generation to another
for about fifty years or more.
Karkarwak/Binobodan. A term used for rice that passed a very short
fermentation usually 2-3 days.
Kilkilaw. A scare crow. Scare crows are man made figures out of used
clothes and placed in the rice field and believed to drive away rats, and birds.
Kotim. Unriped rice grains. These are usually harvested by children and
adults and they dehull the grains individually and eat them raw. An individual rice
plant may have 1 – 3 panicles. These panicles are harvested in any rice farm
regardless of who owns the farm. This is allowed by the community so long as it
does not exceed to more than 10 in each farm bundle.
Lekem. A small sharp t- shaped blade tool used to cut individual rice stalk
during harvest.

Makabelad. The tendency of rice to expand when cooked
Og-obfo. A practice of coming together in groups to lend a helping hand in
times of need especially during planting and harvesting. It is repaying or lending
in terms of labor.
Panar. To sow palay seeds or seed sowing

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Patopat. A native delicacy cooked by boiling glutinous rice wrapped in
banana leaves either in cone or core shaped. It is prepared by wrapping half
steamed glutinous rice mixed with coconut milk and sugar before cooking.
Saliket. A native delicacy cooked by steaming glutinous rice without sugar
and coconut milk.
Sinab-ang.Cooked glutinous rice mixed with sugar, sweet potato or corn
grits. This is usually prepared for as snacks during rice harvest.
Sinapa. Cooked glutinous rice with little sugar brought to other barangays
during wakes.
Supon. A gift in terms of cash or in kind (palay and other products) given
to the newly wed and wakes for the dead.
Tinupig. A native delicacy cooked by boiling or steaming glutinous rice
wrapped in highly and artistically prepared sugar cane leaves. This is usually
shared or given as gift for everybody to eat during wedding ceremonies, wakes
and community festivals.
Tapuey. Rice wine.

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LITERATURE CITED


ABALOS L. D. 1999. Rural Women‟s Access to Development Communication in
Benguet. Unpublished MSc Thesis., Benguet State University, La Trinidad
Benguet

ANONYMUS 1.Undated. Heirloom Rice Project Launched in Mountain
Province.
In:
Agriculture
Business
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102
APPENDICES
Appendix Table 1. Women‟s participation per barangay in the activities of Heirloom Rice Production







Number and Percentage of Participation
ACTIVITIES
Anabel
Belwang
Bekigan
Betwagan
Demang
Poblacion
Sacasacan
Saclit
(23)
(11)
(13)
(21)
(11)
(13)
(15)
(23)
Pre Harvest


Seed Selection
23 (78.26) 11 (81.81)
13 (100)
21 (100)
11 (81.81)
13 (76.92) 15 (80.00)
23 (100)
Seed exchange
15 (65.21)
9 (81.81)
13 (100)
21 (100)
9 (81.81)
10 (76.92) 12 (80.00)
23 (100)
Seed Bed Preparation
21 (91.30)
9 (81.81)
13 (100)
21 (100)
9 (81.81)
9 (69.23)
15 (100)
21(91.30)
Seed Sowing
20 (100)
11 (100)
13 (100)
21 (100)
11 (81.81) 11 (100)
15 (100)
23 (100)
Pulling of Seedlings
16 (69.56)
9 (81.81)
13 (100)
21 (100)
9 (81.81)
10 (72.92)
15 (100)
22 (95.65)
Land Preparation
4 (17.39)
5 (45.45)
4 (30.75)
6 (28.57)
5 (45.45)
5 (38.46)
3 (20.00)
17 (73.91)
Transplanting
15 (65.21)
9 (81.81)
13 (100)
11 (52.38) 78(72.72)
810(76.92)
15 (100)
23 (100)
Pest/Disease Management 12 (52.17)
11 (100)
5 (3.84)
12 (57.14)
7 (63.63)
8 (61.53)
15 (100)
14 (60.86)
Weed Management
17 (73.91)
6 (54.54)
13 (38.46) 15 (71.42)
9 (81.81)
12 (92.30) 12 (80.00)
23 (100)
Soil Management
17 (73.91)
9 (81.81)
7 (53.84)
15 (71.42)
9 (81.81)
9 (69.23)
12 (80.00) 12 (52.17)
Water Management
4 (17.39) 6 (54.54)
10 (76.92) 13 (61.90)
6 (54.54)
10 (76.92)
4 (26.66)
17 (73.91)
Harvesting
11 (86.95)
11(100)
13 (100)
11 (71.42)
7 (63.63)
10 (76.92) 10 (66.66)
19(82.62)
Hauling
3 (13.04)
2 (18.18)
5 (38.46)
6 (28.57)
0 (0)
3 (23.07)
0 (0)
4 (17.39)

Post Harvest








Drying
14 (60.86)
9 (81.81)
12 (92.30) 12 (57.14)
8 (72.72)
10 (76.92) 12 (76.92) 16 (69.56)
Seed/Palay Storage
13 (56.52)
4 (36.36)
13 (100)
15 (71.42)
9 (81.81)
11 (84.61) 12 (76.92) 15 (65.21)
Pounding/milling
18 (78.26) 10 (90.90)
100 (13)
13 (61.90)
9 (81.81)
9 (69.23)
12 (76.92)
23 (100)
Marketing
14 (60.86) 10 (90.90)
13 (100)
15 (71.42)
8 (72.72)
11 (84.61) 12 (76.92) 22 (95.65)
Product Processing
18 (78.26)
9 (81.81)
13 (100)
12 (57.14) 10 (90.90)
10 (76.92) 13 (86.66) 20 (86.95)
*Values in parenthesis are percentage
98

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99
APPENDIX A. Communication Letter

OPEN UNIVERSITY
Benguet State University
La Trinidad, Benguet

4 October 2011
Hon. GABINO GANGGANGAN
Municipal Mayor
Sadanga, Mountain Province



Sir:
Greetings!


The undersigned is conducting a research entitled “Women‟s Participation
in the Production and Product Development of Heirloom Rice in Sadanga,
Mountain Province” in partial fulfillment for masters degree on Community
Development at the Open University, Benguet State University , La Trinidad,
Benguet.

Your municipality was considered as the research area because it is one of
the major producers of heirloom rice in the province.


In this connection, I humbly request your permission to allow me to
conduct the said research through the assistance of the Office of the Municipal
Agriculturist. I will be glad to share the results of the research to support your
municipal agricultural development plan.


Thank you very much and God Bless!

Respectfully yours,






(Sgd.)HAZEL S. FAGYAN
(Sgd.)MARLOWE U. AQUINO
Researcher



Research Adviser

Cc: Office of the Municipal Agriculturist

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100

Appendix B. Survey Questionnaire

Questionnaire No.: ________________________
Barangay
: ________________________






I.
Profile of Respondent

1. Name: (Optional):_____________________ Age: _______________
2. Marital Status:_________ single___________ married ________
widow
3. Occupation_________________________
4. Level of Educational Attainment
_____has not gone to school
_____Primary level (grade 1- 5)
_____Elementary Graduate Level
_____High School Level (1st year – 3rd year)
_____High School Graduate
_____College Level (1st – 3rd yr)
_____College Graduate
5. Farm Size (sq.m)
______ 100 - 200 _________ 601 - 700
______ 201 - 300

_________ 701 - 800
______ 301- 400 _________ 801 - 900
______ 401 - 500

_________ 901 - 1000

______ 501 - 600 _________above 1000
6. Number of Years in Farming
______ 5 - 10


________ 31 - 40


______ 11 - 20


________ 41 - 50
______ 21 - 30


________51 – 60
7. Land Tenure: _________owned
_________leased
8. Organization affiliation: _____________________________________
________________________________________________________

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101
II. PARTICIPATION OF WOMEN IN HEIRLOOM RICE PRODUCTION

A. The following are the activities in the production of heirloom rice. Please
identify by checking who dominates in each activity.

Heirloom
Rice
Production
Who dominates in doing the job
Activities
I. Pre harvest Activities
Male
Female
1. Seed varietal Selection


2. Seed Exchange


3. Preparing Seed Bed


4. Seed Sowing


5. Pulling


6. Land Preparation


7. Planting/Transplanting


8. Pest
&
Disease


Management
8. Weed Management


9. Soil Management


10. Water Management


11. Harvesting


12. Hauling


II. Post harvest Activities


1. Drying


2. Seed & Palay Storage


3. Seed Conservation


4. Pounding/Milling


5. Marketing


6. Product Development


7. Processing:


Rice wine


Fermented rice


Rice cakes/pastries


Others:

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102

III.
FACTORS INFLUENCING WOMEN‟S PARTICIPATION
A. Listed below are some factors influencing women‟s participation in the
production activities and product development of heirloom rice. Please
provide assessment using the following ranks: (1-very low; 2-low; 3-
medium; 4- high; 5- very high).

FACTORS
RANK
5
4
3
2
1
I. Social Network





1. Age





2. Sex





3. Status





4. Education





5. Farm size





6. Socio-cultural factors (norms




and customs)
7. Number of years in farming





8. Land Tenure





Others:





II. Home-based activities





1. Child-care responsibilities





2. Animal feed collecting and




feeding
3. Food
preparation
and




feeding
4. Caring for the sick and




elderly
5. Reproductive Role





III. Economic Activities





1. Marketing





2. Wage labor





3. Food processing





4. Home gardening





5. Others:

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103
IV. CHARACTERISTICS AND USES OF HEIRLOOM RICE

A. The following are heirloom rice varieties grown in Mountain Province and
it‟s major uses. Please identify those grown in the locality, origin and
utilization by putting a check mark on the opposite column.

Rice Varieties
Reasons for Varietal Choice
Rank
Grown
For
For sale Staple
For
according
Product
Food offerings in to major
Processing
family and
uses
community
rituals
Staple Rice





1. Podawan





2. Gumiki





3. Bagseng





4. Binuga





5. Pak-ang





6.Ginanay





7.Kinabogawan





8. Senyora red





9.Senyora white





10. Kintoman





11. Uskil





16. Korel





17. Ginulot





Others:











Glutinous





1.Waray





2.Manmansa





3.Kotinao





Others:

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104

B. Listed below are heirloom rice products being processed? Please put a
check mark on the appropriate column to identify its specific use and rank
them according to its major use.

Heirloom Rice
CULTURAL IMPLICATIONS
Rank
Products
For
Staple
For offerings
For
according
Commonly
Cash
Food
during special
Hospitality
to major
Processed
family &
Purposes
uses
community
rituals
1.Saliket





2.Tinupig





3.Patopat





4.Rice Wine





5.Fermented rice




6.Rice wine











Others

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109
C. What are the characteristics of these heirloom rice varieties? Please check.

Heirloom Rice
GRAIN CHARACTERISTICS
Variety
Color
Grain size
Aroma when
Texture
Expand when
Stickiness when

cooked
cooked
cooked
Whi
Re
Bro
Blac
long shor
Aro
Mod
No
soft Mo
Ver
high
mod
slight ver
mod
slight
te
d
wn
k/vio
t
mat
aro
arom
d
y
erate
y
let
ic
ma
a
soft soft
Staple Rice


















1. Podawan


















2. Gumiki


















3. Bagseng


















4. Binuga


















5. Pak-ang


















6.Ginanay


















7.Kinabogawan


















8. Senyora red


















9.Senyora white


















10. Kintoman


















11. Uskil


















16. Korel


















17. Ginulot


















Others:


















Glutinous


















1.Waray


















2. Kotinao




















105

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110
D. What are the characteristics of these heirloom rice varieties? Please give details on the appropriate column
provided.

Heirloom Rice
PLANT CHARACTERISTICS
Variety

REASONS FOR VARIETAL CHOICE
Tillering
Pest/dis
Root
Length of
Lodging
Yield
Shattering
Easy to
Good eating
resistance
Length
Panicle
pound
quality
Staple Rice

















1. Podawan

















2. Gumiki

















3. Bagseng


















4. Binuga


















5. Pak-ang


















6.Ginanay


















7.Kinabogawan


















8. Senyora red


















9.Senyora white


















10. Kintoman


















11. Uskil


















16. Korel


















17. Ginulot


















Others:





































Glutinous


















1.Waray


















2. Kotinao



















106

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107


Appendix C: Aerial view of some sample barangays.



Plate 7. Aerial view of sample barangays: Poblacion (top photo)

Anabel (left) and Belwang (right) as research areas (Photo by Hazel S.

Fagyan and C. Gamonac, 2011)


rice terraces in a mountainous terrain

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108


Appendix D: Photo Documentation of some Heirloom Rice Varieties (Photo by
Hazel S. Fagyan, 2010).



Variety Information/Utilization
Grain Variety: Kotinao
Grain : elongated, ave of 190 /panicle
Grain Color : yellow black
Aroma : moderate aroma
Eating quality : good eating quality, moderately
soft
Origin : “kadaanan”
Palay
Spikelet : with very short awn, non

shattering, closer distance of spikelets
Product : fermented rice
Uses : community/family rituals/social occasions,
for cash
Mostly grown in: Poblacion, Demang, Bekigan,
Belwang

Fermented Rice
Champorado

Milled rice




Plate 8. Kotinao variety and its produc
ts

---

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110

Sample of Palay rice Varieties






Plate 10. Kinedpayan variety
Plate 11. Podawan variety





Plate 12. Gumiki Variety
Plate 13. Waray variety

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111






Plate 14. Tokpar variety
Plate 15. Tepa variety







Plate 16. Binuga variety
Plate 17. Kosimay variety

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112
Sample of milled Heirloom Rice



Plate 18. Sagaga milled rice
Plate 19. Podawan milled rice



Plate 20. Kurot milled rice
Plate 21. Kabayan milled rice

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113


Sample of native delicacies



















Plate 22. Sinab-ang



















Plate 23. Patopat

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114





Plate 24. Fermented rice (Photo by Hazel S. Fagyan, 2011)



Ferment rice and





Plate 25. Bobod used to ferment tapuey and fermented rice

(Photo by Hazel S. Fagyan, 2011)

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115
APPENDIX E. Photo of some indigenous materials used in heirloom rice
production and product processing (Photo by Hazel S. Fagyan,
2011).











Plate 25. Assiw (from top left), mortar and pestle, ladle and jar.

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116

BIOGRAPHICAL SKETCH

The author hails from Sagada, Mountain Province
whe
re she was born at dawn on the 30th of May.
She She
is f
7 ini
th shed
a
he
mong r elem
9 c e
hilntar
dre y
n educ
of ation a
Mr.
t
Anthony
S

umedca and Mrs. Joan Sauyen-Sumedca of
Saga da, Mountain Province.
She finished her elementary education at Sagada Central School and

secondary education at St. Mary‟s School in Sagada, Mountain Province. For her
tertiary education, she compl
eted Bachelor of Science in Agriculture at the
Benguet State University, La Trinidad, Benguet. Six months after graduation she

was employed at the Highland Agriculture Development Project (HADP), where

she had involvements in technical research.
She had been into various fields of community development work. She
had been organizing and training Farmers Field Schools in selected areas of
Benguet and Mountain Province where she worked as Integrated Pest
Management Trainer under the International Institute of Biological Control –
Philippines (IIBC-RP) in coordination with the national KASAKALIKASAN –
Department of Agriculture office.

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117
Her involvements in technical and social community development work
edged on when she tried her luck with the Central Cordillera Agricultural
Program (CECAP).
As Project Development Officer she coordinated and conducted
community development projects under the agriculture component of the said
organization.
In 2001, she was employed with the Office of the Provincial Agriculturist,
Provincial Local Government Unit in Bontoc, Mountain Province where she
currently work as agriculturist. During her stay with the organization she had the
opportunity to attend training on Soil Management at Dresden, Germany through
a fellowship grant by the United Nations Environmental Program (UNEP) in
coordination with the Federal Republic of Germany in November 2007.
She is married to Mr. Alexander W. Fagyan of Bontoc, Mountain Province
by whom she was blessed with 6 children (2 boys and 4 girls).
Her family presently resides at Bontoc, Mountain Province.

---

Document Outline

• WOMEN�S PARTICIPATION IN THE PRODUCTION AND PRODUCT DEVELOPMENT OF HEIRLOOM RICE IN SADANGA,MOUNTAIN PROVINCE
• ABSTRACT
• INTRODUCTION
• CONCEPTUAL FRAMEWORK
• REVIEW OF LITERATURE
• METHODOLOGY
• RESULTS AND DISCUSSIONS
• SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
• LITERATURE CITED
• APPENDICES

---