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Lampisa: water distribution system among the Pidlisan tribe

By Montañosa Research and Development Center (MRDC)
First part

(Editor’s note: This section on sustainable development will regularly appear in NORDIS starting this week. The articles that will appear in this section are accredited to the Montañosa Research and Development Center staff. The MRDC is a non-government organization based in Sagada, Mt. Province. Since 1978, it has pioneered in sustainable development, appropriate technology, agricultural production, among others, in the provinces of Kalinga, Abra, Mountain Province and Ifugao.)

The control and management of water as a fundamental need of the rice plant is critical in the survival of the Cordillera’s rice terraces. The scarcity of water is a major rice production constraint in the region. It is clearly recognized that the control, preservation, and development of this basic resource is necessary to sustain subsistence production.

The Cordillera has a rich water resource base. However, it is already threatened due to deforestation, social and industrial pressures, and land conversion. Population growth, expanding tourism industry, and intensifying cash crop production result to greater water demand. Meanwhile, mining companies continue to pollute the river systems, making the water from these sources unfit for human consumption and irrigation.

The tremendous pressure on this scarce resource results to conflicts among farmers. Since the cropping period falls within the dry and summer months, water distribution becomes the most critical phase in rice production - the fact that panicle initiation and grain development usually start on the mid­summer months of March and April or the time when water discharge from springs and creeks is at its lowest. In times like this, water competition becomes perennial and emboldens the perception of individual farmers to hold on to the water as long as it takes even if it means depriving other users. Heated arguments ensue over whose rice fields should be irrigated first. In many instances, it resulted to fistfights and bloody confrontations. For example, in Betwagan, Sadanga, a person lost his right hand when he was hacked by a farmer who caught him diverting water from his rice fields.

Worse, water disputes may widen into a community or tribal conflict. In 1999, the Pidlisan tribe of Northern Sagada and the Dalican tribe of Bontoc, waged a bloody tribal war against each other over the control of a critical water source. (The concerned tribes resolved their conflict in May this year. – Ed.) Months later, another tribal war erupted between the Saclit and Sadanga tribes over the control of a major irrigation system.

Water conflict has been a century-old problem in Sagada. Renowned historians Jenks and William Henry Scott observed that scarcity of water for the fields led to community system of distribution and dispute, even up to the extent of physical conflict.

The system of water distribution as described by Jenks and Scott remains the same in many parts of Sagada to date. Water discharged from the same sources continues to decline due to deforestation and social pressure. The emergence of new groups of users, i.e. business establishments and cash crops, compete with the traditional users thereby limiting the flow of water in the irrigation canal. This has greatly affected the reproductive stage and development of the rice grain resulting to low yield. In Central Sagada alone, rice production loss was pegged at 60-80% in 2004 after the rice fields dried up. Weed growth has overtaken the rice crop and in the process, consumed whatever moisture was left in the soil. Some farmers no longer bother to harvest what remains of their crops due to very high sterility. Investments, in terms of cash and labor, went to naught.

Farmers believe that despite the decreasing irrigation, the volume of water discharge from traditional sources indicates that there is still enough to provide water supply to all users. The decisive factor though is the implementation of an appropriate and tested water management system which shall serve as a control mechanism in water distribution. The MRDC research study will present one indigenous practice as developed by the Pidlisan tribe of Northern Sagada - the Lampisa or system of water distribution.

Pidlisan tribe

The Pidlisan tribe of Northern Sagada occupies four clustered communities, namely: Fedilisan, Aguid, Pide and Bangaan. Census in 2002 showed the four barangays with a total population of 1,883 persons, representing 17.7% of Sagada’s total population of 10,634.

Rice farming is the most important economic activity of the Pidlisan community. There are no records as to when the first rice paddy was constructed although the elders believe that it probably started during the Spanish colonial era. With the use of crude tools and ingenious skill, the first generation of wet farmers laboriously carved the steep slope of the mountain into awesome rice terraces as they are today. Reaching thousands of feet up the mountain, the Pidlisan rice terraces are known as the most extensive in the municipality of Sagada.

The farmers practice one cropping of rice per year due to cool temperature and low solar radiation. Rice production cycle starts with land preparation in November. Transplanting commences in early January and harvesting from June to July. Most of the varieties planted are classified as traditional rice varieties (TRV). These are aromatic, pest resistant, and long maturing (5 to 7 months). On the average, each Pidlisan farming household tills 0.15-0.25 hectare of rice fields. The mean yield is 2.29 tons of palay/hectare or 1.6 tons of rice/hectare based on a 70% milling recovery rate. Rice sufficiency is pegged at 6-7 months for a family of six. In order to cope with the shortage, households export rice from Bontoc, Isabela and Tabuk.

The dap-ay sets the tempo of the rice production cycle. Land preparation, transplanting, and harvesting could not proceed without the observance of traditional rituals and practices like the begnas and ubaya. In addition, the dap-ay remains a part of the governance system and still, decisively comes out with actions on tribal matters. For instance, it was the dap-ay through the council of elders who decided that the Pidlisan tribe must go to war against Dalican over a water dispute in 1999.

Lampisa system

While water competition is fast becoming a source of internal conflict among tribes, the Pidlisan people were able to put the issue to rest when they implemented the Lampisa or system of water distribution.

Instituted in the early 30s, the system has excelled as an alternative approach to maintenance and management of irrigation systems. Essentially, it has survived decades of challenges and triumphed over individualism, kinship favoritism and political pressure while promoting communal ownership and use of basic resources -tenets of a true indigenous cultural community. Before the lampisa takes over, the community will applies the ob-obbo (community cooperation) in the development of their payas or irrigation.

Payas (or irrigation) development

Irrigation development and water management started at the height of terrace construction when every stream and creek was tapped to irrigate every square meter of rice land available. Irrigation canals were constructed spanning several kilometers winding around the mountainsides, passing deep gullies and rocky promontories.

Pidlisan farmers have instituted an amazing and complex cultural mechanism in the maintenance and management of these irrigation systems. It is actually impressive and noteworthy since all pumayas (field owners) participate in the whole process through indigenous self-help systems like the ob-obbo.

Before the cropping season starts in November, all pumayas perform the regular chetchet (rehabilitation of the irrigation system). This starts with a ritual where the elders go to the irrigation source to seek divine intercession from the gods or anitos for a continuous water supply. A white chicken (symbolizing water) is butchered as an offering. On their way back home, they take time to make an ocular inspection of the entire irrigation system, identify eroded portions and seepages, and estimate the number of persons or days needed for rehabilitation works.

Back in the community, the elders and barangay officials will call for a meeting of all pumayas. All pumayas benefiting from a particular irrigation system are informally organized into groups. Their main task is to rehabilitate the irrigation system before land preparation and in any given time during the cropping period. A farmer could be a member in all “pumayas” groups if his rice fields are scattered and fall under the service areas of all irrigation systems.

All farmers participate in all stages of rehabilitation through ob-obbo. Those who fail to participate will be fined or ma-aptangan. The amount is equivalent to the daily rate of labor prevailing in the community. All collected aptang or fines are centralized and used to buy food for the participating pumayas.

The role of the pumayas in water management ends in the rehabilitation of the irrigation system. After that, the lampisa will take absolute control over all aspects of water distribution. #

Continued next issue

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