Mindanao State University – Iligan Institute of Technology

College of Arts and Social Sciences

Department of Psychology

FILIPINO PSYCHOLOGY (PSYCH 101)

FAITH HEALING IN ILIGAN CITY: AN IN-DEPTH INTERVIEW

Submitted to:

Prof. Priscila B. Cada

Submitted by:

Sarniento, Donna Gift A.

Servano, Floralice Hope S.
Sistona, Reslin Pabe P.

October 2011
FAITH HEALING IN ILIGAN CITY: AN IN-DEPTH INTERVIEW WITH THE HEALERS

CHAPTER I

I. INTRODUCTION

The folk healer or the medicine man of early primitive time held an infinitely more
important position in society than the physician in the contemporary modern community. For the
medicine man of old, was not concerned only with the people's health but also with their entire
welfare, ranging from settling family troubles to promising a good harvest. It was also his
function to avert evil spirits that might threaten the individual in any form and to propitiate them
for the good of the entire community. He was, therefore, the priest, sorcerer and physician rolled
up in one. In addition to this, he frequently was the bard of the community who knew the stories
and songs that told of the origin of the world and of the deeds of the native heroes in a far and
remote age. He thus fulfilled another function, one that was very important in a scriptless society
(Gaabucayan).

Research about folk medicine incorporates various fields of knowledge, including

folklore, anthropology and medicine, and different disciplinary perspectives emphasize different
aspects of the topic. a common basis, however can be found in the tacit idea that folk medicine is
a variant of scientific medicine; problems and questions are defined with scientific medicine as a
background. Research about folk medicine therefore has tended to center on the effectiveness of
folk healing and has tended to center on the effectiveness on the effectiveness of folk healing and
has focused on behavior and ritual. in effect, the study of folk medicine has been reduced to a
study of folk treatment, and the concept of medicine has become more important than the
concept of folk (Selberg, 1995).

In the hierarchy of healers and specialists in Philippine folk medicine, the albularyo may
be referred to as the "general practitioner," knowledgeable in most of the folkloric modalities,
usually especially versed in the use of medicinal herbs. The hilot ambiguously refers both to
the manghihilot and magpapaanak. The manghihilot specializes in techniques and treatments
applicable to sprains, fractures and muskuloskeletal conditions. The magpapaanak, besides
prenatal visits and delivering babies, often performs the suob ritual. Some healers limit their
practice of folkloric therapies to more specialized modalities. The mangluluop specializes in
diagnostic techniques, usually referring the patients after diagnosis to the albularyo, medico, or
manghihilot for definitive treatments. The medico is a further specialization, merging age-old
folkloric modalities with ingredients of western medicine - 'prescription' medications,
acupuncture, etc. Most of these healers consider their healing craft as God-given, a calling from a
supernatural being, and consequently, their healing practices are profusely infused with prayers
and religious rituals, performed through mediation with the Holy Spirit. Usually rural-based,
they are also present in the urban and suburban communities, albeit in small scattered niches,
serving burgis alternative needs, the impoverished or the urban-transplanted rural folk (The
Healers)

II. STATEMENT OF THE PROBLEM

Ang mga mananaliksik ng pag-aaral na ito ay nakapaig-isip ng mga katanungan, ang mga
katanungang ito ay napagpilian at ito ay ang mga sumusunod:
1. Ano ang folk healing o katutubong panggagamot ayon sa point of view ng katutubong
manggagamot?
2. Paano malalaman ng isang tao na siya ay may kakayahang manggamot?
3. Paano naaapektohan ang emotional na aspeto ng mga quack doctors pagtapos ng
panggagamot?
4. Paano ito makakatulong sa ating lipunan?

III. SIGNIFICANCE OF THE STUDY

Hindi natin maipagkakaila ang kakulangan ng kaalaman at pag-unawa ng mga

tungkulin ng mga healer ng pananampalataya sa ating lipunan. Ang ilang mga tao ay hindi
naniniwala sa ganitong uri ng panlulunas. Ang mga resulta sa pag-aaral na ito ay
pakikinabangan ng mga taong kulang ang impormasyong sa “faith healing” at iba pang
katutubong pamamaraan ng panggagamot.

DEFINITION OF TERMS

1. FAITH HEALING – treatment of a sick person through the supposed power of religious
faith
2. FOLK MEDICINE – the traditional art of medicine as practiced among rustic
communities and primitive peoples, consisting typically of the use of herbal remedies,
fruits and vegetables thought to have healing power, etc.
3. QUACK DOCTORS - A quack is someone who falsely claims medical knowledge
and/or uses unproven and unscientific remedies. It is derived from the Dutch
"quacksalver" meaning a person who cures with home remedies.
4. MANANABANG (unlicensed midwife) - the word mananabang is derived from the
Cebuano term tabang which means "to help, to assist, to aid someone who is in need of
help". The role of the mananabang is to assist mother deliver the child.
5. HERBOLARIO (herbalist) – the word herbolario is one who cures a patient by means of
his herbs, seeds, shrubs, grass or plants. If a patient is brought to his care and finds out
that his illness is only a simple biological malfunction, he then prepares a decoction of
some herbs and roots or seed of plants for external or internal medicine, as the case may
be; Many of the herbolario's diagnostic rituals and treatment modalities are affected by
the belief in these creatures and to the maladies they cause: na-nuno, na-dwende, na-
lamang-lupa.
6. MANGHIHILOT (masseur) – Manghihilot is derived from the Cebuano word hilot,
which means to massage; hence, a manghihilot means a masseur. It is a common
knowledge among the barrio folks that the gift of hilot is best bestowed only to a select
few, especially when one is born feet out first (or a freak birth). Whoever is born this
way, promises to have fineness and suavity and massaging. The common belief is that he
is skilled in removing fish bones caught in one‟s Adam‟s apple. However, he is
acknowledged to be able to restore dislocated or fractured bones.
 7. MANGLULUOP – The mangluluop is a specialist that determines the cause of an illness
through the ritual of luop. This differs from the healing ritual of luop that is used for
gastrointestinal complaints caused the inhalation of unpleasant odors.
8. MANGTATAWAS - Tawas is a popular diagnostic ritual performed by most alternative
healers that serves in providing clues as to the nature and cause of the illness. Pagtatawas
originally derived its name from to its chemical nature - alum, an astringent, crystalline
double sulfate of aluminum and potassium - and early on, was used exclusively in the
diagnostic ritual.
9. MEDICO - The medico is a further specialization, merging age-old folkloric modalities
with ingredients of western medicine - 'prescription' medications, acupuncture, etc.
10. BURGIS (bourgeois) – the social class between the lower and upper classes.

IV. SCOPE AND LIMITATIONS

Nilimitahan ng mga mananaliksik ang kanilang pag-aaral eksklusibo lamang sa dalawang

manggagamot na nakatira sa Iligan City, sapagkat nahirapan ang mga mananaliksik na maghanap

pa ng ibang manggamot sa katutubong paraan. Ang pag-aaral na ito ay gumamit ng masinsinan

at malalim pakikipagpanayam. Higit pa rito, ang saklaw ng pag-aaral ay nakatoon lamang sa mga

etika ng pagtatrabaho at ang buhay ng mga partisipante.

 CHAPTER II
Review of Related Literature

Many have asked questions about “faith healing” in the Philippines. Who are these faith-
healers? How genuine are their powers of healing? May Christians seek heaking from these
people? (Tangelder, 1982) Faith healing in the Philippines can be defined in different ways.
These different definitions were made possible because of the different types or specialty each
faith healer do.

The Albularyo is usually found in the rural areas, by tradition and because of chronic

economic constraints, the albularyos are the general practitioners, the primary dispensers of

health care. As with other healers, there is usually a history of a healer in the family-line, their

healing a continuum of a "calling," the power or ability bestowed by a supernatural being, often,

attributed to the Holy Spirit. The Manghihilot in the alternative context, the hilot is a

practitioner (or the practice) of the craft of 'chiropractic' manipulation and massage for the

diagnosis and treatment of musculoligamentous and muskuloskeletal ailments. In contrast to its

western counterpart, the hilot's chiropractic treatment is low on science, high on esotery. Usually,

hilot is a specialization, but in isolated rural areas, many of the albularyos have a familiarity in

the use of this modality. The Medico is occasionally, like an albularyo that furthers his training,

assimilates and adopts new skills and "expertise," merging folkloric therapies with mainstream

medicine, incorporating allopathic treatment modalities like acupuncture, injection medications

and prescription pharmaceuticals into his practice. Usually, there is a period of understudy or

assistantship with a traditional healer from whom is gleaned the traditional elements that is

eventually merged with the alternative. The Mangluluop is a specialist that determines the cause

of an illness through the ritual of luop. This differs from the healing ritual of luop that is used for

gastrointestinal complaints caused the inhalation of unpleasant odors. The Mangtatawas or

tawas is a popular diagnostic ritual performed by most alternative healers that serves in

providing clues as to the nature and cause of the illness. Pagtatawas originally derived its name

from to its chemical nature - alum, an astringent, crystalline double sulfate of aluminum and

potassium - and early on, was used exclusively in the diagnostic ritual (The Healers).

As a sum, faith healers in the hierarchy of Philippine alternative healers, they belong to a

separate category of 'specialization.' Their numbers are uncertain. A spiritist group in the

Philippines - the Union Espiritista Christiana de Filipinas - has an estimated 10,000 members

trained in mediumistic-healing scattered throughout the Philippines. However, the rural

landscape is replete of stories of healers, saved from illness or death into sudden epiphanies to a

healing craft, practicing in relative anonymity or hesitant burgeoning fame, their renown

spreading through the grapevine of the rural faithful. Some started their healing craft as

albularyos, medicos or hilots. Although their healing ways differ, they share an attribution of

their healing power to a higher being - often, a gift bestowed on them by the Holy Spirit; or, that

they are merely healing mediums of the Holy Spirit. Most remembers a divine encounter, a

mystical experience, or in their childhood or early adult life, a spiritual possession or being

"entered" by a being, and a life thereafter, being guided into the path of healing.

A number of rituals and practices are used in faith healing. These include praying,

anointing, blessing, exorcisms, religious readings, the use of amulets and laying hands on the

sick person. Specific holy book verses are reportedly better for healing, and certain oils are

infused with healing power. Some prayers will be made on one-on-one with an ill individual,

while, other types of healing advocates large groups of people praying over and individual. Some
faith healer using faith healing in conjunction with Western medicine, but others rely solely on

faith healing (New York: Macmillan Reference USA, 2003).

 CHAPTER III
METHODOLOGY

A. PARTICIPANTS

The participants mentioned below were carefully and purposefully chosen as

prospects to our study because they are known as real practitioners of faith healing. They
are within the age bracket of more than 40 years old, a male and a female at the age of
59.

PARTICIPANT 1
The first participant to this study is known by the name Lely. His real name is
Carlito Magbarel, a resident in Tipanoy, Iligan City. He is 75 years old with five children
and a housewife. Their income comes mainly from the sari-sari store of his wife just by
the road side, next to their home and a little from his pagtambal. His children also
provide the family financially. Manong Lely used to work in Leyte and that was where he
learned how to heal. He is now a manghihilot specialized on children, specifically. But he
also heals adults who may have ailment.
Manong Lely, however, cannot restore dislocated bones or fractured bones. He
says that is beyond him. He says also that he accepts offerings or donations in any kind,
may it be money or other than that.

PARTICIPANT 2
The second participant to this study is known by the name Sebia. Her real name is
Eusebia Tomarong, a resident in Laville, Iligan City. She is 59 years old with only one
child, who finished a degree of Bachelor of Science in Civil Engineering. She is just a
housewife. She acquired her talent through a divine intercession from the Holy Spirit.
Manang Sebia is actually both a manghihilot and a mananabang. She massages
children with different illness, but like Manong Lely, restoring fractured bones is beyond
her. She is not capable of doing that. Manang Sebia has been known citywide. People
 from the localities contact her when they need a cheaper and easy-access mananabang.
Manang Sebia accepts offerings, preferably, cash.

B. GATHERING OF DATA

1. Pre-procedure

 Researchers first gathered information as to who in the Iligan City setting happens to do
„hilot‟.
 The researchers also generated guide question for the use of this study.
 Personally, the researchers located the places where the participants live.
 it was decided that the interview will take place in the locality of the participants as to not
bother them much.
 After locating where the participants live, the researchers personally ask the following
prospect participants if it is okay to them for an interview about their work.

2. Interview/Immersion Proper
 Personal interview with the participants was then conducted individually in their
respective locations.
 The guide question was used for the interview. The researchers delivered the questions
into manner that looks like a common conversation.
 The vernacular dialect was used for this conversation as to sound casual and natural.
 Since video footage was not allowed by the participants, the researchers recorded the
conversation while taking notes of the answers of the participants.
 After what looked like a casual conversation, the researchers came back to the place as to
observe the participants daily life and how the work is done.

3. Post-procedure
 The participants were debriefed as to what the research and the interview or immersion
was all about.
 The recorded conversation and the notes taken was analyzed and interpreted by the
researchers.
 C. RESEARCH INSTRUMENT
The main instrument used in data gathering is a guide questionnaire, created by the
researchers solely for this study. This guide questionnaire was read and delivered by the
researchers in a causal-conversation manner. Aside from the produces guide questions, paper and
pen was used for taking notes and a voice recorder was used for recording the conversation,
since the researchers were not allowed to take pictures or take a video footage.
 CHAPTER IV
RESULTS

Descrpitive Results
The following are the answers of the manghihilot to our guide questionnaire that can be
seen in Appendix A.

PARTICIPANT 1
In one of our visits in Tipanoy, Iligan City, the researchers were able to have the
chance of interviewing the prospect. Due to a hectic schedule, the interview cannot be done
during Tuesdays and Fridays because these are the days which are believed as the best days
to cure. So, the prospect cannot accommodate us.
First question was since when he started healing. “1974 gasugod,” says Manongg
Lely. He discovered this gift through a seminar in Leyte once upon a time. Since Manong
Lely used to work in Leyte, he was drawn near to faith healing and became interested in it.
The seminar was called Sacred Heart of Jesus Seminar, respectively. Out of 29 attendees of
that seminar, only 5 of them were qualified. He added that it was truly a blessing that he was
one of the 5 qualifiers because it wasn‟t easy being one. Before they were qualified, they
had to memorize “tulo ka pulong kada sakit. Unya pila gud na ka sakit. Memoryzon gyud na
namo tanan …” When asked if he accepts offerings or pahinungod, he answered that
“depende sa ihatag.” Meaning to say, he does accept offerings in any kind. Some also offer
him candles used for the prayers, or some offer him cash or donation.
Because the researchers assumed that healing has eventually become an obligation to
some faith healers, the researchers asked Manong Lely if this case is true to him. Manong
Lely answered with confidence that, “Dili siya obligasyon. Gihatag man ni sa akua” The
question that followed to this was, “Do you hear feedback from the non-believers?” He said
yes. “How do you react to this positive and negative feedback?” asked the researchers.
Manong Lely explained, “Ilaha pud na nga dili mutuo. Pero makita man na nila sa akung
mga napaayo. Bisan gani mga doctor, diri gaanhi sa akua, magpahilot. Naay doctor sa
Sanitarium nga niari nako diri para magpahilot.” The researchers also asked if someone
else in the family member is practicing this. “Wala. Ako ra. Sa Leyte pa man gud ni nga
seminar. Wala ni diri,” said he. He even added that this kind of talent cannot be passed on
to his offspring.
With regards to the emotional aspect of the faith healer, the researchers asked how
they are emotionally affected with what they do. “Kapoy. Labaw na pag daghan pasyente
magpahilot. Pero mawala ra man pag blessingan na.” Manong Lely has a schedule of
praying:
 Every 6 A.M.
 Every 12 NN
 Every 6 P.M.
He prays to a little poster outside their sari-sari store. There is an image of the
Sacred Heart of Jesus there and a candle. It is his altar. That is where he prays.

PARTICIPANT 2
Mahirap maabutan ang isang manghihilot katulad ni Manang Sebia na madalas busy
dahil sa iba‟t ibang appointments. Hanggang sa isang araw ay nagkaroon ang mga
mananaliksik ng pagkakataong makapanayam siya.
Si Manang Sebia ay 27 taon ng nagpapaanak at nanghihilot. Nagsimula ito noong
isang araw na naramdaman niya ang regalo ng Diyos sa kanya. Bigla na lamang niyang
natuklasan na siya pala ay nakakapanggamot at nakakapagpaanak. Tinanong si Manang
Sebia kung siya ba ay tumatanggap ng offerings. “Depende kung unsay ihatag. Naay
maghatag ug kwarta. Ang pinaka gamay kay 20.” Ang smusunod ay ang pagpapaliwanag ni
Manang Sebia sa mga katanungan ng mananaliksik sa kanya:
“… Dili man ni obligasyon kay gihatag man ni sa Ginoo. Dili pud tanan tao
nahatgan ug in ani nga gahom. Aw, sa katong mga dili mutiuo, naa ra man pud na sa ilaa.
Usahay magkatawa nalang k okay naa gyu’y uban nga dili man mutuo sa atung
pagpanambal. Hehehe. Sa amo pud pamilya, ako ra pud ang gapanambal. Wala may
gapanambal sa akung mga anak. Dili pud ni mapasa kay pinili ra man gyud sa Ginoo ang
mga gihatagan ani.”
 CHAPTER V
DISCUSSION

Sa mga nakasaad na resulta nang aming pag-aaral, magkaiba ang pagkadiskubre ng

aming dalawang participante sa kanilang mga naturang talento. Sa kanilang sariling pananaw,
ang una naming participante ay sinabing ang kaniyang panggagamot ay hindi nakukuha sa ng
basta-basta lamang. Marami at mataas na proseso pa ang kanyang pinagdaanan para
makapanggamot. Subalit ang ikalawa naming participante ay iba rin ang kanyang pagkakuha
nang kanyang naturang kakayahan. Para sa kanya, biyaya ito at nadiskubre nya na lang ito isang
araw. Maaring magkaiba ang pananaw nang dalawa ngunit pareho silang naniniwalang galing ito
lahat sa Panginoon kaya hindi nila ito tinatanaw na obligasyon.
Faith healing, as it has been learned, touches the aspect of religion, specifically
spiritiual. The two respondents of this study prove that these things are God-given despite all the
non-believers saying that this is fraud. Moreover, the prospects imparted real-life stories of how
they were able to cure illnesses that were almost impossible to treat and explained by science or
medical discourses. There have also been cases wherein one can really say that faith healing is
miraculous. This is not, therefore, a form of evilness as others thought it to be.
There is also a difference between faith healing and folk medicine. The two are not the
same in some ways. Faith healing is made possible through folk medicines. Quack doctors are
termed as such because of the disbelief that they can heal or cure illnesses. As defined in this
paper, a quack is someone who falsely claims medical knowledge and/or uses unproven and
unscientific remedies. It is derived from the Dutch "quacksalver" meaning a person who cures
with home remedies.
With regards to the emotional aspect of the faith healers or mananambal, they are
emotionally and physically vulnerable. But they regain their strength through sessions of prayer
that follow a specific schedule. Although this activity exhausts them and their energy, they do
not focus on that because of the fulfillemt they receive in return after helping commoners.
The researchers do believe that despite changing times, faith healing is still beneficial
to the present society. It is true that some things cannot be explained by science. Faith healing is
an example to that. Many medical practitioners nowadays turn to faith healing to help diseases
that are incurable in some ways. Or at least, diagnosed as so. This may not be empirical by
nature since it is has no theoretical bases. However, faith healing is true only to those who
believe it. On the other hand, it will always be a fraud to the non-believers. How people view it
matters.
 CHAPTER VI
RECOMMENDATIONS

Relative to the findings the following are recommended:

1. Researchers are suggested to spend more time in immersing with their actual subject.
2. Researchers are suggested to, as much as possible, have more than two participants to test
the study further.

For future and further researches the following are recommended:

1. Researchers must extend its scope and limitations.

2. Researchers must apply a relative study to a different set of participants belonging to
another set of age bracket.
 APPENDIX A

Guide Question

1. How long have you been doing this (healing)?

2. How did you discover your gift?

3. Is it fulfilling?

4. Do you consider it a blessing or a curse?

5. Do you accept offerings?

6. Has it been an obligation to you?

7. Do you hear feedback from the nonbelievers?

8. How do you react to their positive and negative feedbacks?

9. Is anybody else from your family also practicing this (healing)?

10. How shall this be passed on to your offsprings?

11. Does religion have something to do with this?

12. What are the methods or steps you do when practicing witchcraft?
 BIBLIOGRAPHY

Gaabucayan, S. (no date). Medicine Men of Agusan in Mindanao, Philippines, pp. 39-54.
Retrieved October 12, 2011 from Culture: Ethnic Filipino Groups, Indigenous Groups &
Tribal Groups database. Website: Ethnicfilipinos.ph/Cebu/Ethnic-groups.htm.

Selberg, T. (1995). Faith Healing and Miracles: Narratives about Folk Midicine. Journal of
Folklore Research, 32-1, 35-47, Indiana University Press.

Tangelder, J (1982). “Faith Healing” in the Philippines from Reformed Reflection database.
website: www.reformedreflections.ca/studies/faith-h-in-philippines.html

The Healers. Retreved October 12, 2011 from Philippine Alternative Medicine database.
Website: www.stuartxchange.org/Albulary.html