Planting

Dingras is an agricultural town. It is the Rice Granary of Ilocos Norte.

In the old days farmers had many practices before planting rice. Before planting palay the farmers has to cook malagkit with coconut milk, boil chicken, particularly a rooster, and offer it on a bamboo stand with buyo, basi and cigar under a tree near the rice fields. This is an offering to the unseen spirits who are called upon to help the farmers reap a good harvest.

The farmers sow the seeds after the first rains in May. When it does not rain the farmers and their families perform rituals like having procession in the fields invoking the God of Agriculture to give them rain. They believed that there were practices that angered the spirits so there was drought. Only processions and offerings could appease the spirits.

On planting corn the first three hills should be planted as the sun rises, so the farmer should go to the fields early before sunrise. All other hills may now be planted on the other part of the day. This practice was believed to have the corn grow fast.

Persons with few and broken teeth should not plant corn, lest the corn will have few and inferior grains.

In planting coconuts, the seedlings should be set on the ground during a full moon so that the nuts will grow big like the moon. Coconuts were planted noontime when the sun was overhead and shadows were at their shortest. This belief was for the reason that the coconut trees bear fruits even if they were not tall. While planting coconuts one must carry a child on his shoulder so the coconuts will bear plenty of fruits.

In planting ampalayas, the farmer planting should not smoke cigar lest the fruits will be very bitter. Harvesting should not be done unless another fruit has come out, so that the plants will bear many fruits

Rice Cultivation

Much of the land in Dingras is ideal for farming because of its wide terrain which receives more rain than most towns of Ilocos Norte. The Dingrenios, through hard work, patience and diligence, have been able to make the land yield enough rice for themselves as well as for other towns and to other regions.

Rice cultivation is the principal livelihood of the Dingrenios. It is their great source of income that enables them finance their educational needs.

Rice cultivation includes three phases – the preparation, planting and harvesting stages. With the use of modern farm technology, there are already three croppings undertaken by the farmers. The main crop is planted in May or June and ready for harvest in the months of September or October; the second crop is planted on September or October and harvested in November or December and the third crop is planted on November or December and harvested in February or in March. In places where third cropping is not possible, garlic, tobacco, onions, vegetables and root crops are planted.

The preparation phase of rice growing includes the selection of good quality seeds called “bin-I” to be soaked or immersed in water for a number of days for its pre germination period. While the “bin-i” is getting ready for its pre-germination period, the rice grower prepares the seedbed called “pagbunubunan”.

The “pagbunubunan” is the place where the “bin-i” is broadcasted for its germination period. Usually before the broadcasting of the “bin-i”, the farmer must have to cook a “niniogan” – a boiled malagkit with coconut milk for offering called “atang”. With it are boiled chicken, boiled native eggs, tobacco, betel nut and leaves with the “basi” (Ilocano wine). This offering is being done with the belief that when the malagkit cooks right, the harvet will be bountiful, but when it is not cooked well, the harvest will not be good.

The second phase of the growing of rice is the planting stage. The farmer must have to transplant the full grown germinated rice seedlins called “bunubon” into the rice paddies already plowed and harrowed.

Before the transplanting period called “panagraep”, the farmers do not eat “rabong” (bamboo shoot), cut their hair, and would not give away rice seedlings. Eating “rabong” would make their palay grow tall but without grain. The cutting of hair is a taboo because the palay will be eaten by insects. Givind=g away of rice seedlings when planting is not yet over encourages the spirits which make the plants do not grow and bear fruits well.

The “panagraep” is done through “ammoyo”, “partida” or paid labor system. In the “ammoyo” system, one must go and help in the transplanting of rice of another and vice versa. Whereas, in the partida, one must have to pay a group of “agraep” (a number of farmers who do the transplanting of rice) in order to finish the transplanting of rice in a given “kasilong” (the farmland).

Preternatural Beings

People of the town believe in spirit, “mangmangkik”, “ansisit”, “caibaan”, “capre” and “di katatawa” (preternatural beings). These spiritual beings are capable of assuming any form and causing illness to those who offend them. The evil spirits cast on man can be driven away by performing rituals, reciting prayers, making offerings, and using the crucifix and holy water.           

Folk healers or medium like the “mangngagas”, “mangngilot” and the like are called upon to perform rituals and recite prayers that drive away or appease these spirits.           

The belief on the preternatural beings has diminished through education. People learn from schools that these beliefs have no scientific explanation. Children learn from the schools that diseases are caused by germs and unsanitary practices.           

The sick are brought to hospitals or are treated by physicians. Infants are given vaccinations against diseases like dysentery, typhoid, pneumonia and the like. Education has improved the health condition of the people. Education is slowly erasing the malpractices of the Dingrenios

Burial

During the early times, when death came to a family, the services of an expert would work on the casket. The casket was ochovado. The poor would just be a “tarimban”. The wake lasted only for twenty four hours.

Mourning depends on the proximity of the relation to the dead. Mourning for a spouse last for one year; for a mother, nine months – the length of the baby in the mother’s womb; for a father, it is seven months. Other relatives may mourn up to three or six months. Usually, the mourners wear black clothes.

During the wake, one is forbidden to clean and sweep the yard and floor. Sour fruits should not be brought inside the house. Taking a bath was also a taboo.

Ceremonies called “panaglaguip” are also offered to the dead where the bereaved family must have to do the “atang” or “lualo”. This pananglaguip is done thrice, one after nine days called “makasiam”; the second is after one month called “makabulan” and the last year after a year called “makatawen” or mangwaksi”.