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THE LANGUAGE OF FOLK HEALING

AMONG SELECTED ILOCANO
COMMUNITIES
Luzviminda P. Relon
University of Northern Philippines
Vigan City
[email protected]

ABSTRACT

Folk healing in the Philippines reflects the deep-seated cultural beliefs and practices of
ruralites. Traditionally, both affluent and poor families sought the help of traditional healers
that may be called mangngilot, albularyo, mangngagas, agsantigwar, agtawas among others but
are rendering similar services to the people. This study looked into the practices of folk healing
at the same time, made an analysis on the frequently used Iloko words and how these Iloko
words used in healing have changed and understood in the passing of years. Moreover, this
study aimed also to shed light on the multiple functions that traditional healers are doing in the
society. This is qualitative in nature which utilized the phenomenological design. Data were
gathered from five traditional folk healers through KIM or Key Informant Mangngagas and

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Special Informants Pasyente (SIPs). It came out that while folk healers are instrumental in
enriching the rich cultural beliefs and practices of typical Iloko community, they also
contribute in propagating the present-day Ilocano terms or words which are commonly
encountered during the healing process. It was validated that these are now rarely used by the
younger generation in this fast changing society where technology has invaded the lives of
people from all walks of life.

Keywords: Culture, Qualitative Research, Ilocano, Northern Luzon, Traditional Healing

Introduction human psyche. Traditional Healers see the

universe as an living intelligence that
Traditional Healing is the oldest operates according to natural laws that
form of structured medicine. It is a way of manifest according to specific rules and
treating illnesses that include Chinese correspondences, and exercise their inner
medicine, Graeco-Arabic medicine, and conviction that the purpose of life and the
also modern Western medicine. Traditional nature of disease cannot be understood
Healing was originally an integral part of without a knowledge of these laws and the
semi-nomadic and agricultural tribal individual's relationship to the natural
societies, and although archeological world. Thus, traditional healers share a
evidence for its existence only dates back to profound knowledge and a deep
around 14,000 B.C., its origins are believed understanding of how natural laws
to date back before the Ice Age. influence living things. It is for this reason
Unlike other traditional medicines, that Traditional Healing is often referred to
traditional healing has no philosophical as "wisdom medicine" or "Wizard
base, as its practice is totally founded on Medicine" (the word wizard means 'wise
healing knowledge that has been man', not 'sorcerer') and Traditional Healers
accumulated over thousands of years, and are often referred to as wise or "clever"
upon the healer's personal experience, men or women or as persons of knowledge.
which includes his/her awareness of, and It is this knowledge and experience base
sense of unity with the natural world, as that provides the similarity between the
well as his/her understanding of the core principles of Traditional Healing
different levels of consciousness within the through the ages and in different parts of

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the world. (Traditional Healers fellowship, fifteenth to eighteenth century, while the
2003) cosmopolitan elements are associated with
Traditional healing is a part of Western allopathic medicine shared by the
Philippine society and culture. The Americans in the late eighteenth century
Philippine socio-cultural beliefs and until present times. As such, each Filipino
practice is known to have developed from has his own context of experiences which
both the Asian and European practices. All propel one to socially interact, as well as
facets of the life of every Filipino has been instruct cultural practices to succeeding
influenced by the groups of settlers and generations.
colonizers including beliefs and practices Moreover, a study of alternative
along illnesses and diseases, its acquisition medicine in the Philippines is, inevitably, a
and treatment. Thus, the folk healers, study of the origins of its people and the
known in various localities, especially in amalgam of cultures and influences:
the rural areas across the country such as Centuries of Spanish colonial rule and the
albularyo, hilot, mammaltot, mangngagas, indelible consequences of its religion,
mangngilot, agtalado, mangtatawas, hundreds of years of trade with China and
mangluluop,manghihila or faith healers. assimilation of its healing arts, tribal and
Relatively, owing from various cultural provincial diversities with its profusion of
orientation, intra-cultural diversity among folklore and mythologies, all redounding
Filipinos with regard to health beliefs and into the Filipino's easy disposition for
health practices is very evident. superstitions and the allure for the esoteric,
Consequently, folk healing in the mystical, and fringe.
Philippines is one way of treating illnesses For so many in the rural areas,
in which people who acquired health and healing are consigned and

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unexplainable diseases are the main relegated to alternative forms of treatment:
concern. The capability of the folk healers hand-me-down herbal concoctions or some
may be acquired or inherited. form of rural alchemy; prayer-based
In the rural areas, by tradition and folkloric therapies; a visit to the faith
because of chronic economic constraints, healer; a consultation with the albularyo or
the albularyos are the general practitioners, hilot with their bagful of indigenous
the primary dispensers of health care. As modalities, dispensing treatments often
with other healers, there is usually a history spiced with a bulong, orasyon or occasional
of a healer in the family-line, their healing a doses of pharmacy-based therapies.
continuum of a "calling," the power or But as time passes by, that kind of
ability bestowed by a supernatural being, belief or practice is already slowly
often, attributed to the Holy Spirit. Often diminishing. Brought by modernity, new
lacking in formal education, his skills are inventions in medicine, many people rely
based on and honed from hand-me-down more on professional medical practitioners
practices and lore, with a long period of who use science or modern medicine to
understudy or apprenticeship with a family cure diseases. Hitherto, despite the
elder or a local healer. Years of patience extensiveness, power, and capacity of
and study bring the healer into a familiarity modern medical science, large portion of
with the lore, rituals and modalities of our human population can never avail its
diagnosis and healing, the benefits, because of their impoverished
prayers, bulong and orasyon, and the use of economic situation. At the turn of the
herbal medicinal plants. Some acquire an century, traditional medicine is practiced
expertise in the art of pulse taking and among the poor communities in rural
diagnosis. (Apostol and Baet, 2007) villages. The healthcare needs of the
Laurino (2016) shared that the Philippines is associated to power and
popular understanding about health is capacity, because only the rich can avail to
linked to natural environment and history. modern hospital facilities, while the poor is
As a result, the Filipino culture has evolved part of an estimated 50%, who rely on the
as a mixture of indigenous as well as use of folk healing. (Berdon et. al, 2016)
imported and borrowed elements. There is a There is also another way, other
combination of pre-colonial folk traditions than folk healing, that these traditional folk
with Catholic religious concepts brought healers contribute in the community,
during the Spanish colonization in the without even being noticed by them. They

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constantly use words that at present may know and understood the commonly used
not be used, or even be aware of, especially Iloko terms in folk healing. The Focused
by the millenials. These Ilocano terms used Group Discussion (FGD) was utilized to
in healing would reflect the richness of the gather data from them. All respondents
Ilocano dialects that at present is gradually were purposively chosen.
sprinkled with various words from different An interview guide was constructed
sources especially the influenced of based on the foci of this study. The
technology. The study aims to dig deeper respondents were divided into three, the
and provide understand well how the folk folk healers, being the Key Informant
healers treat illnesses or diseases in a way Mangngagas (KIMs), the 10 patients or the
that is different from the doctor technique Special Informant Pasyentes (SIPs), and
and skills. It also focuses on how they are five millennials from the selected
able to cure diseases made by unknown or communities.
mysterious creatures and to find out the
experiences of the folk healers. On the Table 1. Matrix of the Interview and
other hand, it also aims to gather Ilocano Focused Group Discussion
terms used by them in folk healing and how MATRIX
well these terms are used and understood a. KIMs- folk healing
by the people in the community especially practices offered and
the millenials or the children of the patronized by locals; Iloko
computer generation. words commonly used in
Statement of the Problem their healing; Issues and
This study on language of concerns met in healing
folk healing in selected Ilocano

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b. SIPs- services sought from
communities aimed to answer the the folk healing;
following questions: Understanding of the Iloko
1. What are the folk healing practices terms used in healing;
offered and patronized by the Issues and concerns met
people in the selected communities? during the healing session
2. What are the commonly used Iloko c. Millennials- Familiarity of
terms in their folk healing? How the words utilized by the
often are these words understood by folk healers
the people?
3. What are the issues and concerns
encountered by both folk healers REVIEW OF RELATED
and their patients in using these LITERATURE
Iloko terms? The researcher gathered various
literature and studies related to aspects of
METHODOLOGY traditional healing practices.
Traditional healing is generally
Research Design viewed as a distinctly different system of
This research utilized the giving treatment from modern medical
ethnographic design, among five folk treatment. But a study of two American
healers who have practiced healing for Psychologists, conclude that there is a
more than ten years in the selected complementation of both systems of
barangays. Participant observation was also western and traditional healing as stressed
utilized especially on the gathering of by Berdon et. al. (2016). Among the more
needed data from the folk healers. The folk traditional forms of self-medication are
healers served as Key Informant certain Chinese oils or ointments, which
Mangngagas who were primarily chosen serve as cure all in relaxing, heating, and
due to their popularity in their locality. In comforting the muscles or providing relief
order to present two sides of the picture or for dizziness, colds, headaches, sore
balance the results, 10 Special Informants throats, and so forth. Other self-medication
Pasyente (SIPs) were also interviewed. may include the use of folk healing
Moreover, five teenagers or the so called techniques consistent with the Chinese
millennials served also as respondents hot/cold classification system of diseases
whom the researcher asked how well they and the concept of wind illnesses.

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Medical practices in the Philippines One of these is the albularyo which

is rich with history. Its coverage extends are referred to as the “general practitioners”
from the precolonial period to the 300-year and the “primary dispensers of health care”
Spanish and 50-year American occupation (Apostol and Baet, 2007). They usually
of the country, and finally down to the come from a family-line of healers, which
establishment of the Republic of the consider healing as its vocation or calling.
Philippines (Aping, 2016). Their ability is commonly attributed to a
As defined by Saydoven (2009), supernatural being, such as the Holy Spirit.
"Traditional medicine also known as Additionally, their healing prowess is
indigenous health knowledge and practices developed through years of apprenticeship.
include approaches, knowledge and beliefs There are differences in the healing
incorporating plants, animal and /or mineral practices of albularyo as a result of the
based medicines, spiritual therapies, archipelagic setup of the country.
manual techniques and exercises, applied Another is the hilot, who denotes to
singularly or in combination to maintain “both the midwife (magpapaanak) and the
well-being, as well as treat, diagnose or chiropractic practitioner (manghihilot)”
prevent illness". In the case of Filipino (Apostol and Baet, 2007). On one hand, the
traditional medicine, it has been practiced magpapaanak assist the birthing process of
for more than a thousand of years starting mothers in rural areas. They have a basic
circa 8th century A.D as recorded in the knowledge on herbal plants, which they
annals of Asian travelers (Saydoven, 2009). deemed as significant for prenatal and
It must be noted that traders from China, postnatal care. On the other hand, the
India, and Persia have been visiting the manghihilot provide “chiropractic”
Philippine islands even before the Spanish manipulation and massage for the diagnosis

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colonization. As a result, the influences of of treatment of muscular ailments.
the traditional Chinese medicine, Third, the medico is the
Ayurvedic Indian medicine and Yunani- “pharmacist” of the traditional Filipinos.
Tibb (Greek-Persian) Medicine can be According to Apostol and Baet (2007), they
traced in the Filipino traditional medicine are usually the albularyos who combined
(Saydoven, 2009). folkloric therapies with modern medicine
Additionally, the Spanish (e.g. acupuncture, injection, prescription
chroniclers and friars were able to pharmaceuticals).
document accounts of indigenous healing The fourth category is called as the
practices in the archipelago. “Foremost “Diviners” composed of the mangluluop,
among the Hispanic literature in the manghihila and mangtatawas. The
Philippines are the botanical descriptions of mangluluop is a specialist who diagnose an
medicinal plants and trees and their uses by illness through a ritual of luop.
various types of traditional healers” “The ritual paraphernalia consists of
(Saydoven, 2009). However, the spread and the kalanghuga (a kind of freshwater or
eventual dominance of Catholicism saltwater shell), salt (to weaken the
repressed the practice of indigenous healing supernatural spirits), benditang palaspas
because they were considered as pagan and (piece of blessed palm leaves from Palm
'works of evil'. During the early colonial Sunday), charcoal made from a
era, the indigenous practice of medicine coconut shell, a coconut midrib and a tin
was coupled with the traditional European plate” (Apostol and Baet, 2007). With a
medicine using natural substances (e.g, concoction of these materials in the tin
herbs and minerals). plate, a diagnosis of the illness can be given
Apostol and Baet (2007) described based on the appearance of the kalanghuga.
the different types of healers and specialists Next, the manghihila also uses various
in the Philippines. Each of them has a paraphernalia, especially coconut oil which
function that distinguishes them from the is applied to the affected area. “If the strip
rest. Nonetheless, most of these healers and of material sticks to the surface, resisting
specialist believe that their healing crafts the pull, this area is assumed to be an area
are bestowed to them by God or other of affliction, usually a pulled muscle or
supernatural being. This explains why their sprain” (Apostol and Baet, 2007). A
healing practices involves prayers, massage of the area will follow thereafter.
incantations and other religious rituals.

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The mangtatawas is best known for the use Gaabucayan, a mambabarang says that
of tawas or alum for diagnosis. before doing anything evil, he or she
Lastly, the faith healers belong to a consults Saint Anthony. Just like any other
separate category of specialization. They traditional healing practices, barang is
seem to practice most, if not all, of the accompanied with prayers often referred to
specializations mentioned above. as paghalad or offering. The weirdest and
According to Aping (2016), they most dreaded character of traditional
“come from either spiritist groups, mananambal is doing a dual role of being a
diviners (a group that practice divination) sorcerer and a healer, at the same time.
or from persons who were previously saved It is implied from the foregoing
from illnesses or death and had encountered studies that folk healers utilize varied ways
epiphanies or mystical experiences who of healing. It surfaced that the introduction
became convinced that they were destined of Christianity in the Philippines also
to help sick people after receiving healing affected healing practices. Mercado, 1988)
powers bestowed upon them by the Holy presented in his paper about Philippine folk
Spirit or other supernatural beings”. healers that prayers are the most carefully-
Thinking that their talent is God-given, guarded part of the healing technique,
some offer their services freely and receive because they control the power of the
voluntary contributions from their clients healers. They serve as the link between the
instead (Mercado, 1988). Others charge practitioner and the supernatural power,
their patients for the sustenance of their which, in the local concept, is actually
families. They usually associate illnesses to responsible for the cure of an illness; the
elves, evil spirits, sorcerers, etc. healer is merely a tool, through which the
Consequently, faith healers resolve their supernatural gift is given to man. Prayers

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diagnosis in different ways (Apostol and are, thus, regarded as sacred symbols, that
Baet, 2007). Aping (2016) enumerated six hold the key to an unseen source of power
categories of faith healers: (a) psychic of bisa to overcome diseases. As such,
healers, who treat patients remotely; (b) extreme caution is taken that they are not
whisperers of prayers, who utter prayers exposed to the uninitiated, or read by
over the inflicted part; (c) prayer blowers, anyone who is not a practitioner. If written
who blow prayers on affected areas; (d) down, the booklet, or paper, must not be
anointers, who rub saliva over the aching touched by any person, other than the
area; (e) those who use crucifixes and icons healer. Any pollution destroys their healing
and hovers it on the body of the patient, and potential. On the other hand, the healers
(f) psychic surgeons, who perform may be motivated by the Christian way for
"surgery” without the use of surgical tools. doing good. One healer from Leyte feels
(Labastida, 2016) that, unless he heals other people, he gets
In the study conducted by Berdon sick. He, therefore, does not carry out his
et. al (2016) some people perceive mission for his own sake. Most healers
traditional healing as a sin against the seem to be moved by this call, that since
Catholic Church. This is because one of the they have freely received the gift of
varieties of traditional healing is sorcery. healing, they must also freely give it away
Sorcery can be viewed in different ways. It to others.
is considered as an art, a practice, or a There are several reasons why some
person‟s spell, which is supposedly to be people prefer to consult the traditional
exercised with supernatural powers through healers. As mentioned by Mansueto, Sia,
the aid of evil spirits like: black magic and and de la Pena (2015) in seeking for help
witchery. In Cebuano term, sorcery is when ill or not feeling well, the people first
called as barang. In the study of try to do the healing by themselves using
Gaabucayan, anyone who has the capacity herbal plants. If nothing happens, they go to
to wreak witchcraft to an enemy is the mananambal or healer. Doctors or
supposed to cause disease by forcing live hospitals are the last resort. However, they
insects or inanimate objects like hairpins, can do both ways, they simultaneously go
broken glass, fine sands or mud into the to the healer to seek help and the doctor for
corpus of the intended victim”. Ironically, medical help. If there is no progress in the
most of the mambabarang or sorcerer condition, they refer to the mananambal
consults to saints. In the study of again believing that if science could not

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help them; there must be another cause for RESULTS AND DISCUSSION
the illness.
It can be discerned from the This chapter presents and analyzes
reviewed literature that folk healing is still the results of the interview and the Focused
very much practiced not only in the group discussion.
Philippines. Many still believed that the
folk healers can cure illnesses that cannot 1. What are the folk healing
be treated by medical doctors. It is further practices offered and patronized by the
noted that among the studies conducted, people in the selected communities?
they focused more on the beliefs and A phenomenological presentation of
processes of folk healing. This study aimed the folk healers answers during the data
to document the common Iloko terms used gathering are summarized as shown on the
in folk healing and how well these are table below.
understood by the people in the community.

Table 2. Comparison and Summary of the Responses of both the Folk

Healers and their Patients
Key Healing Practices Description/Procedure
Informant
Mangngagas
KIM1 Panagilot ti Bullo -Rubbing/massaging the hurt/inflamed muscle
and/or fractured bone/s with coconut oil until the
bone is in place, then wrap with a cloth with

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mashed ginger overnight. This will be repeated
for several days until the discomfort is gone or
the patient is healed.

Panagmasahe -Massage for body malaise or body ache caused

by fatigue, stress or flu through the use of oil.
-Upper body massage, chest area and back,
especially for children suffering from flu, cough,
or fever due to flu. After the massage, she
advises the patient to prepare a concoction of
lagundi (dangla) and drink for several days
-by massaging the body, she can discern through
the body temperature if the illness is caused by
the interplay of hot and cold elements in the
body (Pasma), she advises the patient to drink a
concoction of lagundi. Then, when the patient
gets well, she has to boil water with bayog
(leaves of a variety of bamboo) and use in taking
a bath

Panagsantigwar/Panagtako -Through the use of egg yolk, mixed in a water

after chanting an orasyon, the healer can
determines the cause of any discomfort like
when a child experiences unexplained fever,
frequent crying for babies especially early
evening up to late night, dizziness with vomiting
(agdul-dul-ok) but with cold feet, hands, and
ears.
-In the case of a baby or child, he may be
nadillaw/nausog/nabati by either a person or
spirit, thus the cause of crying or fever.
-The body of the patient is softly hit (maisaplit)
through the use of Malunggay and Guyabano

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leaves to ward off the negative vibes or spirit.

These leaves are kept below the bed for days.
-if the patient has fever, herbal plants like atsuete
leaves are wrapped around the back and chest,
rubbing on leaves a little of her saliva

Orasyon -when healing a person during panagsantigwar

or panagtako, she utters Latin words/prayers as
she rubs the egg from head to the upper limbs
before she breaks the egg and mixes it in a glass
half full of water
KIM2
Panagilot ti tiyan ti -Pushing over the lower tummy of a woman
naasawaan a marigatan nga (ipatal-o) (within the uterus portion) using an oil,
agsikog,panagilot ti masikog this is for women with difficulty getting pregnant
wenno kalpasan ti panaganak -A mild push over the tummy of a pregnant to
ken kabayatan ti panagsudor check if the baby is in position for the
forthcoming delivery with the use of a coconut
oil (ipasimpa/ipwesto)
-Massaging over the whole body of a mother
who just delivered a baby with oil
-underneath a blanket, she sits over a pot with
heated charcoal and mixed leaves for a few

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minutes (Suob). This procedure will last for 14
days so as to keep the veins and muscles healthy
and function normally after the delivery.

Panagagas ti napayugpugan -Rubbing an oil or sumang, soaked in a bottle

for years with cut small roots of herbals plants
found in the uplands (lana ti niyog nga naiyuper
iti sibibiag nga ramramot)
KIM3 Panagilot -Massaging the aching body parts with coconut
oil

Orasyon -Chanting a Latin prayer while touching a certain

part of the patients’ body before the healing
procedure

Panagsantigwar/Panagtako -Using 9 palay grains dropped in a glass with

half full water while whispering a Latin prayer.
Through the position of the rice grains with tiny
bubbles, the folk healer can determine if the
patient was greeted by a wandering spirit (di
kataw-taw-an) or a visiting dead relative,
(kararua) who may need a prayer, a cup of rice
mixed with a little salt is showered within and
outside the house during early evening. The rice
grains are wrapped with cotton or cloth then tie it
on the clothes of the patient to ward off the
spirit. This will stay for days until the patient is
healed.
If the healer finds the need to offer a prayer, a
requiem mass is offered and/or the family
sponsors a “palualo”. During the palualo, the
favorite foods of the dead relative are offered at
the alter with candle, match, rice noodles (miki),
sticky rice cooked with coconut milk, fresh egg.

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These foods are also served to the visitors.

If the patient also experiences high fever
accompanied with shivering-while lying on bed
with the whole body covered with blanket, a
bolo is used to massage the body, to drive away
the spirit.

-Using a lighted candle and a basin with half full

Panagtawas water, the candle drips on the basin until it forms
Panagagas ti Nagamud an image of either a man or a woman or a
creature. The cure depends on the nature of the
illness. If the patient has eaten something given
by the alleged witch (Manggagamot), he advises
the patient to drink a concoction of herbal plants
and/or rubs an oil (prepared during Good Friday)
on the affected part, this procedure is repeated
until the patient is relieved or cured.
-Another way is using a pointed object, the
hand/finger is hit, not felt by the patient but by
the manggagamud (witch)
-another counter spell is also done by the healer
through the use of a rope in hitting the body of
the patient but physically felt by the

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manggagamud until the later surrenders and get
rid of hurting the patient

Panangagas ti naluganan -He chants a Latin prayer while praying over the
restless patient to ward off the evil spirit. After
chanting the orasyon, he advises the family to
offer live native chicken, suman, together with
any of the following candle, Ginebra San
Miguel, cigarettes. These are offered during
midnoon or midnight, depending upon the
“findings” of the healer.
KIM4
Panagtako/Panagsantigwar -Using grains of palay, placed in a half full cup
of water, a way of determining if the patient is
being visited by a dead relative, greeted and/or
incidentally disturbed a sanctuary of unknown
spirits, elves (ansisit)
-If a sanctuary or home of elves or an elf itself
was incidentally hit during playtime, cleaning, or
just passing by, the patient may have
unexplained rashes and/or swollen skin or
blisters appearing to be insect bites, the patient
may serve a peace offering like food while
asking for forgiveness(panagdawat ti dispensar
wenno pammakawan) during night time where
they believed to be staying.

Panagilot -Massaging with blessed coconut oil prepared

during Good Friday on the aching part of the
body or fractured bone until it will be in placed.

KIM5
Panagtako/Panagagas ti -Using 9 pieces rice grain, then whispering a
nakabatbati short prayer before putting them on a basin with

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half full water. Through this way, the cause of

illness like fever, crying of a child, or any
discomfort like dizziness and vomiting could be
revealed.

It is vividly shown that the folk healers dagitay padak nga marigrigat nga awan
offer similar services, have similarities on iti pagbayad da iti doctor. No umayda
their methods in healing illnesses like kaniak, awan ti dawdawatek,
chanting, praying, rituals, use of coconut mangtedda wenno saan okey laeng.
oil, peace offering and some herbal plants. Kaaduaanna nga um-umay ket dagitay
During the interview, it came out that their nakasalapon ti di katao-taoan wenno
capabilities to heal were acquired, learned, ansisit, dagitay nakabatbati, naan-
inherited (natawid) and transmitted through annongan wenno nablo. Agusarak iti
their ancestors. Two of them mentioned itlog ken ibagak diay ritual nga
that it was a calling from God. ubraenda. Kaaduanna nga umay
One of them said that: agpapaagas kaniak ket taga-ditoy met
“Maysa nga rabii, laeng wenno taga-asideg nga barangay
nagtagtagainepak nga nasunutan iti nga nakadamag kadagitay naagasak nga
mano nga rabii. It tagtagainepko, kasla immunan”.
adda mangibagbaga nga agagasak. Diak
idi inkaskaso idi damo ngem gapu ta isu (I am happy helping others

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met la ti kanayon ko nga especially fellow poor ones who cannot
matagtagainepen, pinadas ko ti nagilot. afford to consult a doctor. I don’t ask
Kabayatan nga il-ilotek toy kaarrubami any amount if they come to me, what
babaen iti nasinglag a niyog, adda matters most is I can be of help. Most
nakakita, aginggana nga nagdinamag of my patients are those who
metten. Uray no adda nakabatbati, incidentally disturbed the place of
nakadalapus wenno uray tay dinangran unkfnown spirit or elves, those visited
ti manggagamot, umayda metten. by dead relatives or those with fractured
Naagasanda met isu nga namati dan.” or dislocated bones. I usually used egg
yolk and do rituals to ward off the
(I dreamed one night, until it spirits. They learned about by through
became very often. I heard a voice words of mouth from those I have
telling me to heal so that I can help sick previously treated.)
people. I disregarded it, however, my
dream was so frequent. Until one day, I 2. What are the commonly used Iloko
tried when someone asked me to terms in their folk healing? How
massage him which was seen by the often are these words understood by
neighborhood. That was the start when the people?
people came to ask my services. They In healing different illnesses
believed because according to them, I sought by the people from them, there are
healed them.) unique Iloko words that are often times
used by them. These words are utilized
In terms of their means of healing, depending upon the nature of the illness.
a female folk healer shared that: These words are summarized below.
“Maragsakanak nga
makatulong iti padak a tao aglalo

Table 3. Iloko Terms Commonly used in Folk Healing

Iloko Terms
Dayasan, aganger, agpaluwag, isapsapo. Panangital-o/ital.-o, Panagsudor,
Suob
Naan-annongan, sarungkar, nakabatbati, nagamud, napayugpugan,
nakasalapon/nakadalapos,
Sumang, anib, agwaris, panagiyatang,panagtanamitim, di kataw-taw-an,

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naluganan, mammaltot, bullo,nablo

Agtako, agpatalado, agpasantigwar, agpailot, dapigen, agdul-ok, sagabasab,
dengngepen, sukunen, sarsardam, aginnagaw ti sipnget ken lawag
 Multiple Response (There is no issue or problem in
terms of using Iloko terms when we sought
When the patients were asked their services especially during healing.
individually if they can understand these However, our children cannot understand
words utilized in folk healing, all of them the terms/words used for these are not
agreed that they did understand the words commonly used during the usual
because` all of them grew-up in Ilocano conversation.)
communities/neighborhood. Majority of
them responded that: However, some of them admitted that
sometimes they are hesitant to approach the
“Maawatanmi met nakkong dagitay folk healer because there are rumors
sao wenno balikas nga us-usarenna no circulating in the community that the folk
mapan kami agpaagas, aglalo dimmakkel healer is a witch. (manggagamud). She
kami met ditoy nga lugar. No dagitay allegedly derived it from her sumang, a
ubbingmi ti maagasan, kuyugenmi met latta concoction of oil and roots, that seemed to
no kasjay. Dakami met ti agisagana dictate her to take revenge against people
kadagijay agas wenno ritwal nga who wronged her.
ipaaramidna.”
One respondent shared
(There is no problem understanding that:

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each other during the healing process for we
grew-up in Ilocano communities. If we go “No dadduma adding ket adda
for consultation for our son or daughter, we panagamak ko nga mapan agpaagas ta
always accompany them and follow all his ibagbaga da ngamin isuna nga
advice for the healing.) manggagamot. Ta apay kano nga ammo ti
agagas? Ken aglalo nalaing isuna nga
3. What are the issues and concerns aggatang iti ramramut nga usarenna nga
encountered by both folk healers and pagilot. Adda pay nakaibaga idi nga jay
their patients in using these Iloko terms? ramut nga adda lanana ket dumakdakkel
As to the issues and concerns met by wenno sibibiag. Ngem no siak nga maysa,
both during the seeking of services and saan nak pay met nga dinangdangran ken
healing process relative to the use of Iloko maag-agasannak met no mapanak agpailot,
terms, all of them unanimously voiced out agpasapsapo iti lana no agbubudoak nga
that they understand each other. Thus, they ibagada a napayugpugannak wenno saan
could respond to well especially during the dagitoy annakko no agsagabasab wenno
healing process. However, majority of them bigla da nga aggurigur.Uray patomarak iti
shared that if their sons and daughters are paracetamol, saan met bumaba gurigurda
the patients, they could hardly relate as to ngem no ipanko ipasantigwaren, ken
what the healer is saying. They disclosed maaramid ko tay panagwaris wenno
that their children are unfamiliar with the panagpukkaw iti naganda iti sumipnget
words, thus, some of them kept on asking wenno mangikabil iti nabungon nga bagas a
what the healer meant, while the others do maisiglot iti bado na, kabigatanna ket awan
not mind asking. met gurigurnan.”

They told that:

“Awan met ti problemami no mapan They allegedly believed that these roots
kami agpaagas nakkong ta agkikinaawatan were alive for they kept on growing inside
kami met. Malaksid no dagitay ubbingmi ti the bottle. But so far, I have not
maagasan, dakami latta ti agpatang ken jay experienced this. She had cured not only
mangngagasen ah ta di met maawatan me but my children especially when they
dagitoy ubbing ti dadduma nga saw- have sudden fever that could be cured by a
sawenna. Saanda met ngamin mangmangeg paracetamol. I just did the ritual she told
nga kanayon dagitoy nga sao iti Iloko.” me after I have consulted her and my

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children usually were relieved from their other term which these words are known
illness.” for among the people in the locality.
Some of the Iloko terms given by
To check on how well they the SIPs that are oftenly used during the
understand the commonly used terms, they healing:
willingly provided the meaning in Iloko or

Iloko terms Meaning Given

1. Dayasan -Sibugan ti nadangran a parte ti bagi babaen kti
naanger nga bulbulong
2. Aganger -ipalwag ti bulbulong iti mabayag
3. Agpaluwag -pagbureken iti mabayag
4. Dengngepen -maipadalan iti naipapudot nga lupot iti nasakit nga
parte ti bagi kas iti rusok
5. Isapsapo -nalag-an nga panagiyapiras, mabalin nga lana, parte ti
bagi wenno kudil
6. Naan-annongan/Nausog -nadillaw ti maysa tao wenno banbantayan ti kararua ti
minatay
7. Sarungkar -binisita ti kararua ti minatay
8. Nakabatbati -dinillaw ti di kataw-taw-an a rason ti panagkigtot
wenno panaggurigur
9. Bullo -napasaktan a parte ti bagi wenno tulang
10. Ginamud -dinangran wenno kinursunada ti maysa nga tao gapu

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iti apal/gura
11. Napayugpugan - nadangran babaen iti aramid t maysa nga
manggagamud kas iti panaglabaga ken panagbubudo ti
bagi
12. nakasalapon/nakadalapos - saan nga nairanta nga pannakasagid iti balay wenno
mismo nga kataw-tawan
13. Agpadispensar - panagdawat iti pammakawan
14. Agpatalado/agpatawas - agas para iti nakabatbati
15. Sumang -kayo wenno ramot nga naiyuper iti lana
16. Anib - kalasag tapno saan nga sagidenen ti nangdangran
wenno
17. Agwaris - agipalladaw iti bagas iti uneg iti balay wenno
aglawlaw ti balay
18. Atang - sagana nga makan wenno ania man nga banag nga
para kadagiti kararua wenno di kata-tawan
19. Agtanamitim - nakapsut nga panagsao/panagkararag,
20. Agpadispensar -dumawat iti pammakawan
21. di kataw-taw-an - ansisit wenno dagitay saan nga Makita nga aggigyan
iti kaykayo wenno iti arubayan
22. Naluganan - espiritu nga simrek iti bagi ti maysa`nga tao
23. tako/patalado/santigwar - panangammo no adda sarungkar, nakabatbati, na-an-
anongan, nagamot babaen iti danum ken itlog, wenno
danum ken irik/bagas, wenno danum nga napatedtedan
iti kandela
24. Buntuon -naummong nga daga nga pattien a pagdidiyanan
dagiti kibbaan wenno ansisit
25. Dapigen - panangusar iti buneng nga usaren iti panangasahe iti
bagi ti masakit nga nakakumot iti ules
26. Kinibbaan -blisters on the skin caused by elves that patient could
have hurt or disturbed
27. Mammaltot mangiruwar iti maladaga iti tiyan ti ina
28. Ital-o- - ipangato ti maysa nga parte iti bagi kas iti matres
29. Agdul-ok - agsarwa

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30. Sagabasab - nababa nga gurigur

31. Sukunen -mapan alaen
32. Sarsardam - nasapa nga paset iti rabii
33. Aginnagaw ti sipnget ken - apaglennek iti init
lawag
34. Dangla -mula nga makaagas iti uyek ken pasma
35. Bayog -maysa nga klase iti kawayan nga makaagas iti bignat
no maiyanger diay bulongna
36. Bulong ti Sua -maiyanger kagiddan ti dangla nga isu ti pagdigos ti
maysa nga napasma
37. Pasma -sakit nga agtaud iti panaglaok ti bara ken lamiis iti
bagi

It can be noted that some of these words are apal kaniana isu nga gapu iti gura na, adda
not only used in healing but can be used naipakan kaniana nga narigatko maikkat ta
during conversation or when talking with napigsa diay nanggamud. Naamoak met
people in the neighborhood. babaen met la ti maysa nga kabaggianna
nga kanser ti sakit, nga saanen nga
On the side of the KIMs, they maagasanen. Ipanda man koma iti maysa
disclosed their dilemmas. Sometimes they nga mangngagasen, ngem adda da payl iti
are suspected who have the ability to hurt dalan ket natayen. Kunak met kaniada,
others, that they themselves are ammoyo met nga bgrabe ti sakitna idi

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(manggagamud) witch. umayyo ipan kaniakon ken imbagak met
nga narigat ko mapaimbag.”
One lamented that:
(I had a patient before whose
“Ammom nakkong,nagsakit man iti stomach was bulging/inflamed, crying of
nakem ko ta mapagsussuspetsaandak pay severe pain. One of his relatives told me
nga manggagamot wenno mangkukulam. that they had consulted already a medical
Nagrigat nga akseptaren ta ti met ammok doctor but despite of numerous procedures,
ket makatultulungak iti padak nga tao ngem his condition did not improve, so they came
siak met gayam iti dakes no dadduma. Diak to me. I saw signs of gamud, (witchcraft), a
pay ket unay umas-asideg iti tattao no very strong one, caused by a person who
dadduman, no kayat da umay agpaagas was very envy of him. He was able to eat a
kaniak, agasak met latta isuda.” food given by him and that I could not
reverse the spell. One of the relatives later
(You know what makes me sad, there are shared that he was diagnosed with cancer,
people in the community who think that I terminal stage, by his attending doctor. Due
am a witch. It is really hard to admit because to lack of money and strong belief on
my only intention is to help people in the traditional healing, they decided to bring
community, and yet, they are thinking him to another folk healer, but he met his
differently. However, if they need my untimely death while they were still
services, I give them still without any travelling. When I heard from the
hesitation.) neighborhood that they were blaming me, I
openly said that he was already severely ill
One problem that was met by one when he was brought to me and I frankly
KIM was that, she was blamed by the told them that I could not treat his illness.)
relatives of one her patients who died. He
shared that:
To validate the usage of these
“Adda maysa nga immay nagpaagas words within the community, a group of
nga agalenna ti sakit ti tiyanna. Idi umay teenagers were subjected for a Focused
kaniak talaga nga dakkel ti bukol diay tiyan Group Discussion.
nan.Nagpapapaagas iti doctor ti nabayag
ngem saan nga umim-imbag isu nga When these words were presented
immayda kaniak. Nakitak nga adda umap- to them, the initial reaction of some was

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either amazement that eventually led to panagtako, panangagas ti nagamud

laughing or they raised their eyebrows for ken napayugpugan, nakibbaan,
they cannot understand many of the words. nakabatbati ken nakasalapon.
The FGD turned out to be a session on 2. Iloko terms used in folk healing are
learning more Iloko words. well understood by both KIMs and
SIPs. However, understanding the
Two of them disclosed that: language of folk healing tend to be a
dilemma among the children of the
“Alla ania ti kayat na nga sawen dagita nga patients and the younger generation
Iloko terms ma’m? Saanmi met or millennials.
mangmangeg ti kaaduanna, saanmi nga 3. Folk healers become well-known
maawatan no ania ti kayat na nga sawen. through words of mouth especially
Kayatmi man nga sursurwen ti kayadda a those healed by them, are tend to be
sawen ma’am” blamed/hated by uncured patients,
and are sometimes suspected as evil
(What do these words mean? or witch, too.
We cannot really understand because these
are not oftenly used when we converse with Recommendations
each other. We are interested in learning the The researcher recommends that:
words and their meaning.) 1. The local government units, in
partnership with the barangay
leaders, should design program/s
When the discussion on folk healing geared toward information
surfaced, one of them shared that during her dissemination about the common

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younger days, her mother brought her causes of illnesses to avoid casualties
several times to the old woman who is well- which may be due to adherence with
known along panagsantigwar in their place. folk healing.
She was suffering then from fever, rashes 2. Parents should take the lead in
and blisters later appeared in her head and enriching the knowledge of their
skin with foul odor. That was the time she children by using applicable terms
heard about nakibbaan (elves), nakadalapus for daily conversation.
which meant to have touched their house Consequently, they will better
(buntuon) incidentally, so they took revenge appreciate Mother Tongue as subject
by hurting her also. Her mother made a and medium of instruction in
concoction of guava leaves and used the Kindergarten to Grade III.
word “dayasan” or undergo cleaning using 3. Other studies may also be conducted
the prepared concoction. She was also told using other variables to unmask the
to prepare peace offering and asked other features of folk or traditional
forgiveness exactly where they believe to be healing. Moreover, another study
staying. may also be done using other
variables in order to validate how the
Based on the result of the Iloko words have transformed with
conversations, it surfaced that if the parents the advent of technology.
believed in folk healing, the children would
eventually learn from them, even the words References
that are spoken. Likewise, through the folk
healers and their healing practices, they are Aping, M. (2016). History of Medicine in
instrumental in propagating the Iloko words. the Philippines. Retrieved March 29,
2017 from http://www.marvin-
Conclusions and Recommendations aping.com/index.php/en/history-of-
Conclusions healing.
After a thorough and careful analysis, the
researcher advanced that: Apostol, V.J. and Baet, P.A. (2007).
1. Different types of folk healing Philippine Healing Arts. Batangas
practices continue to persist among City: Ancient Publishing House.
the Ilocano communities. These
include panagilot, panagsantigwar,

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