HILOT: THE THERAPEUTIC TOUCH PRACTICE OF TAGAKAOLO IN BRGY.

PANGALEON, MALITA DAVAO OCCIDENTAL

Rhea May T. Delos Santos

Southern Philippines Agri-Business and Marine and Aquatic School of Technology
Malita, Davao Occidental Philippines
delossantosrheamay@gmail.com

Abstract

Aims: To establish the effectiveness of the indigenous traditional healing practice of

Tagakaolo and its effect to the modern generation.

Study Design: This study used the narrative approach.

Methodology: A qualitative research that used narrative approach as a strategy of

inquiry. Interview method was used to collect data from a small group of subjects on a
broad range of topics. It utilized interview questions which served as the main gathering
tool. The respondents of the study are five Tagakaolo traditional healing practitioners or
manghihilot and five respondents who experienced the Tagakaolo’s hilot. The interview
was conducted through phone call, which is a tool that is used to interview
participants/respondents in the research.

Findings: The findings shows that the responds of each respondent are all based on their
experiences and perspective in terms of indigenous traditional healing or hilot. Most of the
respondents both from Tagakaolo traditional healing practitioners and patients have the
same answers with regards to the research interview questions. The manghihilot utilized
such skills and knowledge in order to make a living. Meanwhile, the patients highly
recommend hilot due to its effectiveness and less expensive.

Conclusion: In the context of healthcare, traditional healing practice must be preserved in a

way of conducting a lot of studies for people to read and be able to get enlighten about
traditional healing practice of indigenous people, specifically the new generation. If possible,
a need of livelihood programs with complete resources for those indigenous people, so that
their skills and knowledge about healing will still be recognize.

Keywords: healthcare; hilot; indigenous; modern generation; Pagaleon; Tagakaolo

Introduction

In British Colombia, traditional wellness focuses on improving and transforming

the health services of the First Nations. Their mission is to foster traditional medicines
and practices; meanwhile developing First Nations’ mental, emotional, spiritual and
physical wellbeing. Traditional healing involves health practices and beliefs utilizing
ceremonies, plant, animals, physical or hands on techniques. Moreover, some studies
promote the integration of traditional healing to the modern health services due to the
fact that it provides the health system a long-term result. According to Chowdhury, et al
(2018) states that rural areas in Bangladesh used traditional healing as their first
healthcare practice since some of them are experiencing poverty. Their traditional
healing can accommodate at around 80% of citizens that are in poor health. Result
shows that people who belong in low socioeconomic level are highly engage in
traditional healing. It is also proven that traditional healing is irrevocable in the
healthcare system worldwide.
The community of Mishing in North East India have variety of traditional healing
that they practice. Apparently, based on a survey the Mishing tribe folk medicinal plants
and folk healers was present in several places. Traditional healers are well-known by
their unique way on providing health care to the community. Whereas, using herbs,
animals, minerals and particular methods that came from their beliefs, religions and
culture. These traditional healers have deep knowledge in using natural resources for
healing or curing. Basically, they created traditional healing practices in order for them
to protect themselves from inevitable disease and fortunately up to now these healing
practices are still useful (Deb, et al 2012). Furthermore, African traditional medical
practitioners are known to be an important national healthcare resource in their
community. Whenever there is a need of medical support, these traditional healers are
immediately available. It was proven that their procedure of healing is effective to a
particular illness. For therapeutic purpose, they are using local natural herbs and plants
which they turn it into an ointment. They are cautious upon using traditional remedies
and practices that are harmful to their patients. Thus, government and other groups
consider traditional healers as significant people in the society due to the fact that there
is illness that modern healthcare cannot offer (Kubukeli, P. 2000).
Traditional indigenous healing is beneficial up until today, most importantly for
those unfortunate people. It has been said that it is necessary for healthcare providers
to have a background knowledge of traditional indigenous healing for the reason that
some patient prefer such medication (Eschiti, V. et al, 2004). In United States, due to
the declaration on the rights of indigenous people it was stated on Article 24 that
“Indigenous peoples have the right to their traditional medicines and to maintain their
health practices, including the conservation of their vital medicinal plants, animals, and
minerals”. However, traditional indigenous healing has also faced a circumstance
wherein it hasn’t been recognized and appreciated in the field of medical-care (Blodin,
B. et al 2020). An author countered this issue as stated to its book The Lancet, “we now
call on all health professionals to act in accordance with this important UN declaration of
Indigenous rights—in the ways in which we work as scientists with Indigenous
communities; in the ways in which we support Indigenous peoples to protect and
develop their traditional medicines and health practices; in our support and development
of Indigenous peoples’ rights to appropriate health services; and most importantly in
listening, and in supporting Indigenous peoples’ self-determination over their health,
wellbeing, and development” (Stephens, C. et al, 2007, p. 1756).
In the history of Filipino healing traditions, a person’s physical, mental, emotional,
and spiritual well-being are environmentally influenced. During the Spanish colonization
healing practices occurred, it implies that traditional healing is indeed old. Filipino traditional
healing composed of different areas including midwifery, pulse diagnosis, bone setting,
herbology, suction cupping, skin scraping, herbal steam and smoke, energy medicine, and
other forms of metaphysical healing. In every area, there are particular healers who are
expert and have deep knowledge of a specific way of healing. Though Filipino traditional
healing composed of many techniques, Hilot or Ablon is one of the most famous therapeutic
touch practice Filipinos has to offer in the medical care setting. Hands are required and is
akin to osteopathy, acupressure, and chiropractic or physical therapy. Manghihilot are
practitioners who can locate areas in the patient’s body that is suffering from congestion and
treats skeletal misalignments and energy imbalances (Nomoto, S. 2020). In addition, along
with this traditional healing pratice hilot, ointments are necessary upon doing the therapy.
According to Esperat, P. et al (2020), states that in Zamboanga City the practitioner
massage the patient’s affected area using of coconut oil or commercial ointment.
Objectives
The study aims to establish the effectiveness of the traditional healing practice of
Tagakaolo and its effect to the modern generation. It has three objectives to determine the
efficiency of hilot and its impact to today’s society:
1. What is the purpose of Tagakaolo’s traditional healing beliefs in the present time?
2. Why traditional therapeutic touch practice or Hilot does still remains useful in the
medical care context?
3. How does traditional healing practice differ from the modern way of healing?
Literature Review
Traditional healing has existed since 14,000 B.C., until Chinese, Graeco-Arabic, and
Western countries began to use traditional medicines. It is the oldest form of structured
healing, and it is based on a set of fundamental principles. Traditional healing was practiced
by our forefathers in the Philippines before modern medicines were introduced by this type of
practice. A traditional healer in Cebuano society is known as mananambal, according to Del
Fierro and Nolasco. A mananambal is a local medicinal doctor who uses traditional methods
to treat patients who are in pain or have long suffered from illnesses brought on by
supernatural forces. However, as time passes, that type of belief or practice is gradually
fading. Many people now rely more on professional medical practitioners who use science or
modern medicine to cure diseases, thanks to modernity and new medical inventions (Inocian,
R. et al 2016).
Filipino culture has always been valued and important up until now and traditional
healing is one of it. Most especially in far-flung areas and barangays in the country, traditional
healing is practice due to its effectiveness and inexpensive way to be treated. Traditional
healers include these people known as albularyo, manghihilot, mangluluop, mangtatawas
and faith healers who currently residing in provinces. Moreover, in order to provide health
care to their fellow they become an instrument to heal these people. In Camarines Sur, the
area of Partido there are traditional healers who still exist; they are called albularyo in the
ancient time. They practice orasyon, hilot and himolso, they believed that these rituals are all
God-centered with real intention to heal one’s illness. As a result, more study into the
psychological effects of albularyos, as well as other aspects of Partido's traditional healing,
should be conducted and preserved as part of the locals' culture and tradition (Amador, M et
al 2020).
The primary provider of psychiatric therapy are the indigenous healers in the
Philippines. Respond to the techniques of Philippine indigenous healing, in which way
therapeutic successes are related to Philippine culture (Shakman, R. 1971). In developing
countries like the Philippines, traditional healers challenge the Christian medical personnel.
The study shows that 90 percent of traditional medicine provides effectiveness to the context
of health care systems (Seal, J. P. 1993). Furthermore, some studies shows that culture has
also provide a great impact in terms of traditional healing (Jocano, F. L. 1996).
Healing Practice of Filipino
Since traditional healing is largely based on untested practices and a lack of solid
scientific proof, it is easy for some to doubt its veracity. Regardless, some practitioners of this
healing art demonstrated not only its efficacy and benefits, but also a philosophical healing
approach that extends beyond physical illness. Aside from a vast knowledge of herbs, the art
of Hilot is well-known for its massaging technique, which not only relieves simple muscle
pains but also improves blood flow in our bodies and even helps with mechanical
musculoskeletal system disorders. A manghihilot can influence the flow of neuro-electrical
energy in one's body using the Init-Lamig (Hot and Cold) concept. The mechanical functions
of organs and muscles, the conversion of food to energy, and the complex communication
network of our central nervous system all rely on this natural electrical energy within us.
When it comes to diagnosing, manghihilots rely on common sense, such as their patient's
movements, skin color/quality, pulse reading, and occasionally their interpretation of
phrenology (measurement of the human skull). A manghihilot must be a keen observer of
their patient at all times. They must also have a practical, but systematic method of
determining a patient's disease based on the texture, shape, color, and consistency of stool,
urine, sweat, and other bodily fluids (Guzman, D. 2016).
Filipino medicine refers to traditional healing practices based on cultural beliefs of
body physiology and health preservation. Indigenous heritage, it fosters a better
understanding of health and disease, healthcare systems, and biocultural adaptation. In
the Philippines, Quiapo is a well-known site for folk medicine services, cultural diversity,
religious practices, and economic activities. The results shows that there are three
emerging themes for traditional healing: health-seeking behavior, sources of knowledge,
and folk medicine utilization. Health-seeking behavior was about the purpose of the
participants in visiting Quiapo for experiencing traditional healing; sources of knowledge
was about the information of Quiapo healing practice and its medicine; and folk
medicine utilization experiences in using folk medicine, and beliefs associated with the
product bought. Therefore, folk medicine is perceived to be effective alleviating health
concerns. The acquisition of such products is attributed to satisfaction from prior
experience, distrust in the current healthcare system, family tradition, and intention to
supplement existing medical treatment (Abion, T. J. et al. 2021).
According to Primer (2019), states that hilot is one of the oldest healing practices in
the Philippines. Its origins are unknown, but it is widespread and has been practiced for
a long time. Back in the day, the healing abilities of the manghihilot or hilot practitioner
were thought to come from mystic creatures such as spirits and engkanto or elements.
The ability to perform hilot was thought to be a gift from the spirits and elements, and it
was common for elders with "the gift of touch" to pass it down to their children and
grandchildren. The ability to perform hilot was thought to be a gift from the spirits and
elements, and it was common for elders with "the gift of touch" to pass it down to their
children and grandchildren. Healers would search for an imbalanced area of the body
that is causing the patient's discomfort and illness. A skilled healer knows where to
place their skilled fingers. As previously stated, hilot is a traditional method of healing.
Its main goal is to help people regain their physical, emotional, and even mental health.
Tagakaolo’s traditional healing
Tagakaolo was taken from the phrase “olo sa tubig”, the people who occupies places
of headwater and this is where they desired to live. Traditionally, the Kaolos are located in
some places in Mindanao which includes, Davao Del Sur and Davao Occidental. They
originated from the western shores of Davao gulf and Mt. Apo in South years ago. Datu is
what they called leader that leads civic and labour duties which has been part of their beliefs
and culture (Cruz, A. 2018). The Tagakaolos were a non-Muslim warlike tribe in Mindanao
that gained power during the American administration of the Philippines. “They are of a
restless, warlike nature, and have been a constant source of difficulty to the Spanish and
American authorities,” writes American anthropologist Fay-Cooper Cole in his book “The Wild
Tribes of Davao District, Mindanao,” published in 1913. ‘Today, the people of this tribe may
still be distinguished by their close-fitting garments of red and yellow striped cloth, from which
they have got the name of Kagan,' Cole revealed about how this alternate name came to be
(Mallari, P. 2010).
The traditional healers or practitioners of Tagakaolo are divided into three, the
mamulongay, mananamok and anitoan; both mamumulongay and mananamok can be
possessed by an individual healer however they prefer to have only one expertise.
Mamulongay are the general traditional healers of Tagakaolo who sustain the welfare of their
patient. When they conduct their healing activity the utilized herbal and non-herbal medicine.
Their ability to heal people was came from their ancestors, family and culture; some
mamulongay gained such potential from healing themselves. Moreover, in order for other
people to learn traditional healing skills, the Catholic Church of Malita conducted a health
program Alagad sa Panglawas who produce more traditional healers. Meanwhile, the
mananamok are Kaolos who help pregnant women to give birth and most of these
mananamok are female who gave birth all by themselves. Using their observation, they come
up with herbal medicines or healing plants that they could use. Lastly, Tagakaolo anitoan are
known to be the most powerful and effective healers and birth attendants. They believed that
these healers are possess of an anito or spirit guide who help them upon healing their
patients. Through dreaming, they can communicate with their anito and the cause of their
pain could be seen in that dream (Cabero, J. et al 2013).
Conceptual Framework
The major concept of this study is focused on factors affecting The Therapeutic
Touch Practice of Tagakaolo in Brgy. Pangaleon, Malita Davao Occidental.
Figure 1; shows the input variables of traditional healing practice of Tagakaolo
which contains Hilot-related factor and patient-related factor. Meanwhile, in the process
contains the interview, data gathering, and data interpretation. And output variable
contains analysis of Hilot-related factor and patient-related factor.

INPUT PROCESS OUTPUT

HILOT-RELATED
FACTOR An analysis of Hilot-
 Interview related factor
Procedures
 Data
gathering
 Data
PATIENT-RELATED
interpretation An analysis of
FACTOR
patient-related factor
Impact

FIGURE 1. A conceptual paradigm shows how the researcher establish the effectiveness
traditional healing practice of Tagakaolo which contains Hilot-related factor and patient-
related factor.
Methodology
This study is a qualitative research study that used narrative approach as a
strategy of inquiry. The qualitative research enables the researcher to reach detailed
data in its natural setting and since it is interpretative it gives an opportunity to the
researcher to interpret the data. It also focuses on participant’s experiences and ideas.
According to Salkind, N. (2010), narrative research aims to explore and conceptualize
human experience as it is represented in textual form. Aiming for an in-depth
exploration of the meanings people assign to their experiences, narrative researchers
work with small samples of participants to obtain rich and free-ranging discourse. The
emphasis is on storied experience. Generally, this takes the form of interviewing people
around the topic of interest, but it might also involve the analysis of written documents.
Interview method was used to collect data from a small group of subjects on a
broad range of topics. It utilized interview questions which served as the main gathering
tool. The respondents of the study are five Tagakaolo traditional healing practitioners or
manghihilot and five respondents who experienced the Tagakaolo’s hilot. The interview
was conducted through phone call tool that is used to interview participants/respondents
in the research. Moreover, since the narrative inquiry provides an opportunity to
researcher and participant work collaboratively in understanding behavior and
discovering explanations, validity of the participant may be obtained.
Table 1. Key interview questions for the Tagakaolo healing practitioners.

 How does traditional healing practice or hilot affect your life?

 What techniques should be included upon doing the hilot?
 What positive feedbacks you received from your patients?

Table 2. Key interview questions for the patients.

 How traditional healing practice or hilot affects you as a patient?

 What is the difference between traditional healing and modern way of healing?
 How do you value this kind of healing practice?

It utilized interview-guided
questionnaire which served as a main
gathering tool.
This instrument contained items that
determine the 1) demographic profile
of
the KIIs; 2) number of years in
practice; 3) nature of healing,
procedures and ri-
tuals; 4) used materials and/or
paraphernalia, and 5) traditional
healing descrip-
tion
It utilized interview-guided
questionnaire which served as a main
gathering tool.
This instrument contained items that
determine the 1) demographic profile
of
the KIIs; 2) number of years in
practice; 3) nature of healing,
procedures and ri-
tuals; 4) used materials and/or
paraphernalia, and 5) traditional
healing descrip-
tion
It utilized interview-guided
questionnaire which served as a main
gathering tool.
This instrument contained items that
determine the 1) demographic profile
of
the KIIs; 2) number of years in
practice; 3) nature of healing,
procedures and ri-
tuals; 4) used materials and/or
paraphernalia, and 5) traditional
healing descrip-
tion
Findings and Results
The aim of this study is to understand the effectiveness of the traditional healing
practice of Tagakaolo and its value to the modern generation. The findings and results of the
research and information are regarding to the research results. It shows the responds of
each respondent based on their experiences and perspective in terms of traditional healing
or hilot.
The following are the research findings for question no. 1 “How does traditional
healing practice or hilot affect your life?” for the Tagakaolo healing practitioners:
respondent (1), it provides me and my family an income; respondent (2), I have the
chance to use the knowledge and skills of my tribe in terms of healing; respondent (3), it
is the source of my income to provide the needs of my family; respondent (4), ), it is the
source of my income to provide the needs of my family; and respondent (5), I have the
chance to use the knowledge and skills of my tribe in terms of healing.
The following are the research findings for question no. 2 “What techniques should
be included upon doing the hilot?” for the Tagakaolo healing practitioners: respondent
(1), as a manghihilot, I use homemade medicine out from plants and herbs; respondent
(2), I used lana or coconut oil and apply this to the swollen area of the patient;
respondent (3), I used lana or coconut oil and apply this to the swollen area of the
patient; respondent (4), as a manghihilot, I use homemade medicine out from plants
and herbs; and respondent (5), as a manghihilot, I use my senses first and with that I
can know what area of my patient’s body feels pain and how to cure it with hilot.
The following are the research findings for question no. 3 “What positive feedbacks
you received from your patients?” for the Tagakaolo healing practitioners: respondent
(1), they were satisfied and recommend me as manghihilot to other people; respondent
(2), my hilot was effective and they were satisfied; respondent (3), they paid me a good
amount of money because they were satisfied; respondent (4), my hilot was effective
and they were satisfied; and respondent (5), they recommend me to other people
because my hilot is effective.
The following are the research findings for question no. 1 “How traditional healing
practice or hilot affects you as a patient?” for the Tagakaolo’s hilot patients: respondent
(1), aside from not spending a lot of money, it is very effective; respondent (2), it is very
effective in a way that it eases my pain immediately; respondent (3), I don’t have to
spend more money; respondent (4), it is very effective, traditional healing is highly
recommendable up until now; and respondent (5), it is very effective in a way that it
eases my pain immediately.
The following are the research findings for question no. 2 “What is the difference
between traditional healing and modern way of healing?” for the Tagakaolo’s hilot
patients: respondent (1), it is less expensive; respondent (2), you can learn self-healing
because the manghihilot will provide tips on how to do it; respondent (3), less
expensive; respondent (4), effective and less expensive; and respondent (5), very
helpful most especially for us who cannot afford medicine and cannot pay doctors.
The following are the research findings for question no. 3 “How do you value this
kind of healing practice?” for the Tagakaolo’s hilot patients: respondent (1), I
recommend it to other people; respondent (2), recommending it to other people;
respondent (3), paying the manghihilot a good amount for a job well done; respondent
(4), recommend to other people; and respondent (5), paying the manghihilot enough
money because its effective and highly recommendable.
Most of the respondents both from Tagakaolo traditional healing practitioners and
patients have the same answers with regards to the research interview questions. The
manghihilot utilized such skills and knowledge in order to make a living. Meanwhile, the
patients highly recommend hilot due to its effectiveness and less expensive.
Summary, Conclusion and Recommendations
Indigenous Filipino healing affects people in so many ways, most especially to those
who already experienced it. It is an art of healing in a way that few people only possessed
such skills and knowledge where they inherited from their ancestors, family, tradition and
culture. One of Filipino’s culture that cannot be detached and has been passed down
generation to generation. These healing tradition are mainly came from indigenous people
who use this as a living and also to heal people. As long as someone believed in their
capability of healing, they do their best to heal these believers. The participants of this study
shared their experiences and perspectives on how the traditional healing affects them as an
individual.
Amdor, M. et al (2020), traditional healers or manghihilot become an instrument to
their fellow to ensure they receive health care which a person needs regardless of who they
are. With this research study it is aimed to understand the value of traditional healing
practices to the indigenous people and to non-indigenous people who really do believed.
Moreover, this paper is expected to provide knowledge to the people in terms of Tagakaolo’s
traditional healing practice.
Since our country value its traditions and culture, it is important that this will
continuously practice and acknowledge. Based on the findings of the study, the following
recommendations are made for the indigenous healers and practitioners. In the context of
healthcare, traditional healing practice must be preserved in a way of conducting a lot of
studies for people to read and be able to get enlighten about traditional healing practice of
indigenous, specifically the new generation. If possible, a need of livelihood programs with
complete resources for those indigenous people that their skills and knowledge about healing
will still be recognize.
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