To the Ilocanos, 

gasat (fate) determines their life on earth.  Death to them means the fulfillment of

destiny, the inevitable. It is because of this Ilocano view of death that they are better able to bear the
passing away of their loved ones with courage and fortitude.

The Ilocanos have traditionally believed that most of man's illnesses are caused by spirits. Even accidents
have often been attributed to the supernatural, to spirits that could either be the  aswang (witch) or
the mannamay (sorcerer).

Death is often preceded by omens such as a black butterfly which enters a house at night or during an
eclipse. When a person is dying, an old woman is usually called in to pray and attend to him. Sometimes,
a coconut shell is placed under the dying man's bed so that everyone in the room may hear the angel and
the devil fighting for possession of the man's soul. When a man dies, an atong (burning piece of wood) is
placed in front of the gate of his house. This announces a death in the family to spirits and the living
alike. The fire is left burning for the duration of the wake.

Before the funeral, the dead man's kin perform the mano (kissing of the hand). Each family member pays
his last respects by kissing the dead man's hand or by lifting the hand briefly to his forehead. After the
mano, the women cover their faces and heads with black veils.

With the belief that there is life after death, the clothes and other paraphernalia are buried with the dead.
This is also done so that the soul will not come back for his precious possessions.

Before the coffin is taken out of the house, a rooster or a hen, depending upon the sex of the decease, is
beheaded and thrown out into the yard opposite the stairs. The sacrificial animal precedes the dead in the
beyond, ensuring his safe passage and announcing his arrival. After this, the coffin is brought out of the
house.

To show extreme grief of the bereaved family, the members wear black clothes and a manto ("lack veil)
which is worn by the female members of the family. Solemn music is played during the funeral procession
from the house of the dead to the church and then to the cemetery.

After the funeral, members of the family and relatives go through the diram-os; that is, they wash their
faces and upper limbs with a basin of basi in which some coins were immersed to ward off the spell of the
evil spirit. The following day, immediate relatives have the golgol (hair shampoo) in the river to wash away
any.

Every night for nine nights, a lualo (prayer) is offered for the dead. On the ninth night, an umras is
prepared. On a table are placed 12 plates full of native cakes and delicacies like patupat, linapet; busi,
kaskaron, baduyca; and two fried chickens. These should stay the whole night to be distributed the
following morning to the leader of the novena prayer and to those who assisted in preparing the umras.
On the ninth day is the pamisa (feast). Before the pamisa, the leader of the group offers a spoonful each
of the cooked foods on the altar. The pamisa is again held to commemorate the one-month and the one-
year death anniversaries. On the first year anniversary of the dead is the waksi marking the termination
of the mourning as symbolized by the lifting of the black dress.
Panagasawa or marriage to the Ilocano is but a reaffirmation of the man and woman's gasat (fate). It is
considered a sacred partnership which lasts until the death of either partner.

Once the couple decide to marry, the boy informs the girl's parents about their plans. This announcement
is known as the panagpudno. Approval is sought from the boy's parents since they usually spend for the
wedding and provide for the dowry. When both families agree, the date of the wedding is set either by
consulting the planetano (an almanac which lists all good or bad days for all activities), or by
communicating through the billeta, a letter sent from the boy to the girl by a messenger. The response is
also sent through the same messenger.

It is during the palalian, a meeting between both families held in the girl's home, that the sab-ong, the
sagut, the parawad and the other details of the wedding are discussed. The purpose of the sab-ong
(dowry) is to provide the couple with something to start their married life. It may consist of a piece of land
or enough money to buy some land. The sagut is the amount of money needed for the bridal trousseau.

On the sinadag (eve of the wedding), another ceremony, the saka, is held. In the saka, either at the boy's
house or at the convent, the couple are ritually introduced to their sponsors and prospective in-laws. The
highlight of the ceremony is the couple's public declaration of love for each other.

As a rule, all Ilocano weddings must be held in church.

After the wedding ceremony, when the bride and bridegroom arrive at the latter's house, an old maid
waiting at the foot of the stair’s hands them lighted candles. Care should be taken to have these candles
lighted when being carried to the altar inside the house otherwise, one of the couple will die young.

If the Upon reaching the place where the reception is to be held, both the bride and the groom are
required to enter the house together as a sign of maintaining the balance of authority in the home and to
guarantee equal longevity. Lunch for the newlyweds begins with a dish of boiled mungo beans, a symbol
of fertility. The bride and groom take turns feeding each other in a series of pleas which ends in a
touching show of love for each other.

The last ritual for the day is the mangik-ikamen in which an old man and an old woman present the dal-
lot (wedding song). The theme of the dal-lot is the ups and downs as well as the do's and don’ts of married
life.
Almost all farmers (the major occupation) own the land they till, except for those who are tenants of farms
owned by urban professionals. The staple crop is rice, though poorer people must mix cheaper maize
(corn) with their rice. Root crops are also grown both as a supplement to the diet and for sale. Watered by
wet-season rains or irrigation, wet-rice fields range from small plots that can only be worked with a hoe or
dibble stick to those large enough for a water-buffalo–drawn plow. Dry-rice agriculture is also practiced in
the hilly areas between the flatlands. Crops grown for market include tobacco and garlic (both Ilocos
specialties), as well as onions, and vegetables. Petty traders may travel as far as Manila to sell such
products.

Farmers fish during the lull between planting and harvesting, usually in nearby offshore waters, rivers, or
fish ponds. An important part of the catch are ipon, small fish for bagoong (fish paste).

Cottage industries include salt-making; basi wine-making (from molasses); pottery-making (twenty
different types are produced in San Nicolas); weaving (at one time using locally grown cotton; a goddess is
said to have bequeathed the art to the people of Paoay town); basket-and mat-weaving; woodworking; and
silversmithing (recycling old Spanish or Mexican coins).

Ang buhay ng mga Ilokano ay nakasalalay sa pagbubungkal ng lupa. Ang pagtulong sa kapwa na walang
bataris ( bayad ) ay isang matandang kaugalian na nanatili hanggang sa ngayon.

Ilan lamang sa tradisyon ng mga ilokano ay ang pagsasayaw ng tadek o mas kilala sa tawag na ‘folk
dance’ ng mga Ilokano ipinapakita dito ng mga Ilokano ang pagiging mailkhain sa kasuotan sa mga lalaki
nakasuot sila ng bahag sa kanilang pang ibaba sa pang taas naman nila ay sarong sa mga babae naman
ay saya sa pang ibaba ay saya at sa pang itaas naman ay isang malaking tela pinupulipot sa kanilang
sarili. Matipid-hindi sila basta basta gumagasta kung hindi rin talaga kailangan kaya kadalasan ay
tinatawag silang kuripot. Masipag-hindi sila namimili ng trabaho basta ito ay marangal. Masarap
magluto-pinakbet at bagnet ang kilala sa mga pagkaing kanilang ekpertong lutuin.