Written Report Group 5

Filipino Psychopathology and Filipino

Psychomedicine

Members:
Ponce, Angela Marie
Sinadjan, Lynne Angelique
Tamayo, Mary Allyson
Tapia, Darleen
Tomas, Ross
Ursua, Rovelyn
Learning Objectives:
- The students will be able to identify the definition of Filipino psychopathology.
- Recognize the mental health professionals and their essence in the society.
- Discover the existing stigmas when it comes to the mental health state in the
Phiippines.
- Critically evaluate the mental health disorders
- Discuss the indigenous healing of the mental illnesses in the Philippines
(psychomedicine)

Filipino Psychopathology
- “sikopatolohiya” in Filipino from Spanish “psicopatologia”
- It is the study of abnormal psychology in the perspective of the Philippines. As a result,
there are a number of'mental' illnesses that are uniquely seen in the Philippines or in other
countries with whom Filipinos have racial relations. Examples:
- Amok - Malayan mood disorder, also known as 'Austronesian Mood Disorder,' is a
condition in which a person loses control and embarks on a killing frenzy, after which he
or she would hallucinate and go into a trance. He/she has no recollection of the event
when he/she wakes up.
- Bangungot - A perhaps regular occurrence in which a person loses control of his
breathing and digesting, causing him to go into a coma and eventually die. At the time of
his death, the guy is said to have dreamed of falling into a deep abyss. This syndrome has
been connected to Thailand's Brugada syndrome and rice consumption on several
occasions. No such medical links, however, have been discovered.
Filipino psychopathology also encompasses the various symptoms of mental illnesses in
Filipinos. One such example is the occurrence of depression and schizophrenia in Filipinos, who
are, on the whole, less aggressive.
Psychopathology is defined as a departure in an individual's conduct from societal norms. It is
divided into two categories: neurosis and psychosis. Because poor people outnumber affluent
people in a third-world nation like ours, most Filipinos are prone to challenges, particularly
economic and financial ones. These issues might cause emotional and psychological problems
for certain people. However, the question is to what degree these disruptions lead, and whether
or not the individual is still in touch with reality.
This is where the study of psychopathology comes in, concentrating on the many dynamics of
mental diseases in the Philippines, such as what causes Filipinos to lose their sanity and how
society views these mad people. When a Filipino sees a neurotic, someone who exhibits
emotional struggle while being in touch with reality, he would typically go to great lengths to
assist that person. This is due to the Filipinos' inherent sense of pakikipagkapwa. He is naturally
interested about the emotional and psychological well-being of the troublesome individual. 
Filipino psychopathology does, in some ways, follow the family systemic model, thinking that a
person's pathology may be traced back to his family systems. In a culture that demands everyone
to have not only good interpersonal interactions but also seamless family ties, a person may find
it difficult to cope with his or her troubles if his or her family's communication is faulty or its
structure is destroyed. Sure, he could seek assistance/comfort from his friends, but he is deeply
concerned that his family is not like the other happy Filipino families he has met. It's also
important to remember that culture has a huge role in understanding Filipino psychopathology. 
FILIPINO PSYCHOMEDICINE
We define Filipino psychomedicine, or sikomedikal na sikolohiya in Filipino, as the
application of basic psychology to indigenous healing methods that are loosely referred to as
medicine.
The traditional Filipino medical system was composed of various specialties: midwifery,
pulse diagnosis, bone setting, herbology, suction cupping, skin scraping, herbal steam and
smoke, energy medicine, and other forms of metaphysical healing.
BRIEF HISTORY OF FOLK MEDICINE
Folk medicine was established even before the era of modern medicine – dating back to
ancient Sumerians 5,000 years ago, rooted in the primary knowledge of our great ancestors
regarding the use of plants as medicine.
In the Philippines, healing practices were first documented in the 16th century at the start
of Spanish colonization. The babaylans or shamans — who were women but also men who
dressed as women or changed genders — maintained culture, religion, and medicine for their
tribes, and communicated with spirits that were thought to be associated with natural
phenomena.
Along with other cultural traditions, the healing arts began to fade in the 17th century,
and continued with the introduction of hospitals and Western medicine after the Americans
arrived.
To further understand to why it's still popular up to this day let’s take a look on the study
conducted by Antover Tuliao titled “Mental health, help seeking among Filipinos: a review of
the literature”
Lay conceptualizations of physical and psychological disorders have implications for
help seeking for psychological disorders, kaugnay at least on the issue of the preference for
indigenous or folk healers.
In one early study by Shakman (1969), indigenous and folk healers were sought for
‘disturbed behavior’, as well as for somatic complaints that have no verified underlying
medical causes. The importance of bodily symptoms without medical causes is made even more
salient given that different cultural groups manifest psychological symptoms as somatic
complaints (e.g., Tsai & Chentsova-Dutton, 2002). Moreover, somatic symptoms are more
emphasized than the affective component of depression among non-Western cultures (Tsai &
Chentsova-Dutton, 2002).
Filipinos do not distinguish between physical and mental problems in their folk
conceptualizations of illness, and an analysis of how both medical and psychological illnesses
are framed reveals that Filipinos understand disorders differently than the medical paradigm.
(Tuliao, 2014)
FILIPINO’S CONCEPTUALIZATION OF ILLNESS

● Supernatural beings such as gods, spirits, and deities, as well as persons with
supernatural abilities such as mangkukulam (witches) , play a part in any physical
and psychological disorders.

In contrast to their American counterparts, Edman and Kameoka (1997) found

that both educated and less educated Filipino women ascribe illnesses to spiritual causes
(God, chance, witchcraft and sorcery, and spirits). Filipinos were more prone to define
dissociative disorders as a result of spirit possession than as a psychological condition
when identifying the symptoms (Gingrich, 2006).

According to Tan (2008), Filipinos perceive some psychological symptoms or

diseases as a sort of spirit possession or as a result of offending the spirits. Tan
(2008) also documents some Filipino beliefs suggesting that physical and psychological
illnesses are caused by sumpa (curse) brought about by a violation of strict family values,
or are caused by gaba, or a curse or retribution from God.

● Physical and psychological problems that must be conceptualized involve pollution

of the body, soul loss, and a lack of harmony (Araneta, 1993; Tan, 2008).

Chronically ill newly immigrated senior Filipino Americans, for example, believe
that a work-life balance, excessive worrying, overworking, and increased stress are
the causes of their illnesses (Becker, 2003). In addition, abrupt temperature changes
from warm to cold can induce illness, and health is preserved by keeping the body warm.
Cholesterol and other pollutants are thought to poison the body, and one way to drain
them out is through perspiration. Indifference, disengagement, irrationality, and
nightmares (bangungot) are all said to be symptoms of soul loss' (Araneta, 1993).
● Illnesses are said to be caused by relationship issues.

For example, Filipino women in Australia believe that a lack of social support is
the leading cause of depression (Thompson, Manderson, Woelz-Stirling, Cahill, &
Kelaher, 2002). This leads to the belief that mental health specialists are "unhelpful"
since "a buddy could do the job" (Thompson et al., 2002, p. 685). Emotional issues are
temporary and relationship-related, and they can be resolved by speaking with friends,
family, or trusted community members (Hechanova et al., 2011). Relationship troubles
can induce physical sickness in addition to psychological issues (Edman & Kameoka,
1997).

● Emphasize personal responsibility of the person with the illness.

Severe mental problems, for example, are believed to be caused by a ‘softness’ of

character and individual attributes (Thompson et al., 2002). Furthermore, being able to
cope with one’s emotional problems is also valued, and perceived to be one’s own
responsibility (Thompson et al., 2002).

● Some psychological and physical illnesses are also thought to be an evil act, or as a
result of engaging in one.

In studying the media discourse of substance abuse, Filipino tabloid and

broadsheets mostly represented those with the disorder as criminals, murderers, rapists,
and engaging in sexual deviations (Tuliao, 2009). Only a minority of newspaper entries
represented those with substance use disorders as mentally ill, however these
representations were placed with suicide, self-mutilation, hallucinations, and delusions.
● There are also indications that Filipinos may consider some behaviors ‘normal’ that
would otherwise be considered a symptom of psychological illness based on the
medical model.

In defining dissociative disorders, Filipinos were more likely to define symptoms

as a product of spirit possession, rather than a product of a psychological disorder
(Gingrich, 2006). Having large gaps in one’s memory, hearing voices in one’s head,
having identity confusion and alteration were also thought to be normal. Gingrich
also argues that, given how dissociative disorders are conceptualized, the constellation of
psychological disorders may be attributed to spirit possession or considered under
the general umbrella of baliw (crazy).
 The type of traditional and complementary medicine that Filipinos typically resort to
complements the lay conceptualizations of physical and psychological disorders.
For spirit possessions and illnesses are believed to be caused by malevolent spirits, so
that a combination of prayers, herbs and medicinal plants are used by shamans, herb
doctors (arbolarios or herbalarios), and ‘white’ witches (Araneta, 1993) to overcome the
problems.
Massage (similar to acupressure or reflexology) and ‘magnetic healing’ (where the
healer’s hands are placed on the affected area, and the healer prays or meditates) are used
to restore the normal flow and balance of life-force (Araneta, 1993; Tan, 2008).
To relieve pain, reduce anxiety, improve state of mind, herbal medicines and
massage are utilized by bonesetters (manghihilot) and arbolarios (Araneta, 1993; Lagaya,
2005).
These are some of the folk healing practices that Filipinos resort to, and current
traditional and complementary medicine being utilized today is observed to be a combination of
indigenous practices which date from before Spanish colonization, with some influences
from Ayurvedic and Chinese traditional medicine (Lagaya, 2005).
BARRIERS IN FORMAL HELP SEEKING
In a study of Andrea B. Martinez, Melissa Co, Jennifer Lau, and June S. L. Brown
(professors from King’s College London) titled Filipino help-seeking for mental health
problems and associated barriers and facilitators: a systematic review, they synthesize the
research on behavioral and attitudinal tendencies, as well as barriers and enablers in formal help-
seeking in the Philippines
How did they gather the data?
Local Filipinos' help-seeking behaviors and attitudes, as well as barriers and facilitators
to help-seeking, were reported on using data from four studies conducted in the Philippines,
while overseas Filipinos' help-seeking was reported on using data from ten studies conducted in
different countries.

All 15 research looked at a variety of barriers to getting psychological care:

1. Financial constraints, such as high service costs, a lack of health insurance, or a
precarious employment situation.
2. Self-stigma, including fear of negative judgment, shame, embarrassment, and being a
disgrace, fear of being labeled as "crazy," self-blame, and concern for loss of face.
3. Social stigma, which jeopardizes a family's reputation or casts one's cultural group in a
negative light.
4. Underinvestment, a scarcity of mental health experts, and underdeveloped community
mental health services continue to be problems in the Philippines.
 Stigmatized attitudes towards mental health and illness were reported as topmost barriers
to help-seeking among overseas and local Filipinos. This included notions of mental illness as a
sign of personal weakness or failure of character resulting in loss of face. There is a general
consensus in these studies that the reluctance of Filipinos to seek professional help is mainly due
to their fear of being labeled or judged negatively, or even their fear of fueling negative
perceptions of the Filipino community. Other overseas Filipinos were afraid that having mental
illness would affect their jobs and immigration status, especially for those who are in precarious
employment conditions
For the longest time, this unconventional approach towards healthcare has been one of
the most controversial medical issues that unfortunately still remains barely explored to
date, especially in the advent of technological advancements. Thus, it is believed for this very
reason, that widespread misconceptions, and thereby lack of understanding, rampantly exist.
The fact that the reason for its enduring popularity among its patrons still goes beyond
our current knowledge already serves as a strong argument as to why this field
ardently needs attention and further studies. These concerns have ignited the genuine desire
to bridge the gap, not only for the benefit of its consumers and producers, but for the curious
minds as well.
Its global establishment, especially in terms of culture and religion, led to garnering of
trust and acceptance among its patrons, enduring the times as it is carried over to our generation
today. In any particular place, the strong culture and persistent beliefs influence the usage of
herbal medicines and reflect a prevailing culture or economic condition where healthcare system
is absent or lacking.
History Of Filipino Healing Traditions
Traditional Filipino medicine takes a holistic view of the individual, including
environmental factors that affect a person’s physical, mental, emotional, and spiritual well-
being.  Healing practices were first documented in the 16th century at the start of Spanish
colonization. The babaylans or shamans — who were women but also men who dressed as
women or changed genders — maintained culture, religion, and medicine for their tribes, and
communicated with spirits that were thought to be associated with natural phenomena.
According to Apostol, the traditional Filipino medical system was composed of various
specialties: Midwifery, pulse diagnosis, bone setting, herbology, suction cupping, skin scraping
and also herbal steam and smoke, energy medicine, and other forms of metaphysical healing.
Each area and group of people had their own set of healers, who passed down their knowledge to
children at an early age. There are more traditional healing techniques still practiced in the
Philippines, but these are the most known:
HILOT / ABLON
A recognized technique also practiced in other parts of Asia, Hilot
or Ablon is often mischaracterized as a type of massage and
offered at spas to attract tourists but it is actually help people
suffering from congestion, misalignments and more. It can also be
use of massage to aid a pregnant mother in the delivery of her
child.
Ang Hilot daw ay isang proseso na nagdudulot ng pagbabago sa
katawan ng tao sa pamamagitan ng (a) pagpindot o paghagod ng kalamnan at pagsaayos ng buto,
(b) tamang pagkain at halamang gamot, at (c) pagsaayos ng enerhiya (na tinawag ng mga ninuno
natin na “espirito”). Taliwas sa akalang ang Hilot ay isang uri lamang ng masahe, ang Hilot ay
isang buo at malawak na paraan upang ibalik sa kalusugan ang tao. Sa Hilot, hindi lang ang
kalusugan ng katawan ang tinitingnan ng albularyo at manghihilot, kundi pati din ang ibang
aspeto ng tao, katulad ng kanyang pag-iisip, damdamin, pakikitungo sa ibang tao, at pati na rin
ang kanyang aspetong ispiritwal.

Pagtatawas:
A method of diagnosing illness wherein alum (called
tawas) is ritualistically used by the albularyo or medicine man for
diagnosis of a variety of health conditions.
The tawas is used to ‘cross’ (sign of the cross) the
forehead and other suspicious or ailing parts of the body as
prayers are being whispered (bulong or oracion). It is then placed
on glowing embers, removed when it starts to crack, then
transferred to a small receptacle of water. As it cools, its softened form spreads on the water
surface and assumes a shape that may suggest the cause of the illness, often one of several
indigenous forces: dwarfs, devils or other evil spirits (na-nuno, na-kulam, na-demonyo). The
water in the vehicle is then used to anoint the ailing part or parts of the body to counteract the
evil forces or illness. The tawas is then discarded and thrown westward, preferably into the
setting sun.
Kulam:
Hex or bewitchment. Kulam, or witchcraft, in Philippine
Psychology, is a variant of the European witchcraft. Kulam is
defined as witchcraft, jinx, hex or evil spell. Kulam in the
Philippines is said to be centered on the island of Siquijor, where
many the country's faith healers reside.
Para magamot ito, kailangan kumuha ng asin yung purong
asin. Wag na wag gumamit ng iodized salt. Kailangan din natin ng
isang pirasong binalatan na bawang, puting kandila – kailangan
ang kandila ay dipa nagamit. Dito ay iukit mo ang iyong kompletong pangalan gamit ang
perdible o karayom, kompletong pangalan, ibig sabihin kasama pati apelyido. Pagkatapos ay
humiling ka na kayo ang kanyang proteksyonan sa anumang kasamaang gawa ng tao at kaya ay
bigyan ng kapayapaan sa puso at isipan. Ngayon ay kumuha kanang clear na basong babasagin
ilagay dito ang asin at saka mo dito itusok ang kandila kung saan mo inukit ang iyong pangalan.
Maaari din kayong magtanim ng pandan sa inyong bakuran ganun din po ang atis at lubigan.
Ang mga ito ay kilalang pangaontra sa anumang uri ng itim na majica.

Lihi:
An intense craving for something or someone during
pregnancy. Faith healers or manghihilot testify that if the
craving is not satisfied, abnormality of the child may result. All
in all, paglilihi is a cultural concept about pregnancy that has
endured for a very long time. In Vocabulario Tagalog-
Castellano published in 1887, paglilihi translated to la
concepción or conception.
Common understanding of paglilihi manifests in many
ways: pagduduwal o sakit sa umaga, pagkuha ng hindi
maipaliwanag na gusto sa isang tao o isang bagay, at pagbuo ng
matinding pagnanasa para sa ilang mga uri ng pagkain — lalo na ang mga mahirap hanapin o sa
hindi pangkaraniwang mga kumbinasyon sa iba pang pagkain. Sa mga pinaka-karaniwang kaso,
ito ay "pagkain na karaniwang maasim o atypical, pagkain na wala sa orihinal na lasa at lasa nito,
sabi ng berdeng mangga na nilubog sa peanut butter,"
Pasma:
A concept that explains how init (heat) and lamig (cold)
together can result in illness, especially rheumatism.
Ang konsepto ng pasma ay sinasabing nag-ugat sa
sinaunang paniniwala na salungat ang interaksyon sa pagitan ng
init at lamig. Ito raw ang dahilan kung bakit nakakaramdam ng
pamamanhid, pananakit, panginginig, at pamamawis. Kasama sa
mga gamot sa pasmadong kamay ay ang langis ng niyog, alcohol
at ihi.

Susto:
Soul-flight. Derived from Latin American traditions. Susto (aka
espanto) is as a folk illness, specifically a "fright sickness" with
strong psychological overtones. Susto comes from the Spanish
word for "fright" (i.e. Sudden intense fear, as of something
immediately threatening).
Susto are culturally stressed adults (women more often
than men). Occasionally children can suffer susto as
well. Etiology generally includes a sudden frightening
experience such as an accident, a fall, witnessing a relative's
sudden death, or any other potentially dangerous event.
Researches show that knowledge of the existence of susto is a major contributing factor in
improving the condition.
The cure that is the most effective is a ceremony known as limpieza (Spanish for
"cleansing" (noun)) or barrida (Spanish for "sweeping" (noun)), which may not be entirely
successful the first few times it is attempted. The limpia or barrida is considered to be best
administered immediately after the traumatic event occurs, and is ideally conducted by
a curandero (healer). During the limpia/barrida, the patient recounts the details of the frightening
event, then lies down on the floor on the axis of a crucifix. The curandero may have the crucifix
outlined with aluminum foil or other shiny material. The victim's body is then brushed with a
bouquet of fresh herbs such as basil, purple sage, rosemary or rue, while the curandero and other
participants recite prayers. Depending on local custom, the curandero may also jump over the
victims's body. This is thought by some to exhort the frightened soul back into the body.
Usog:
A concept that explains how a baby who
has been greeted by a stranger acquires a
mysterious illness. Apparently derived from the
Spanish tradition of Mal de Ojo. It usually
affects an unsuspecting child, usually an infant or
toddler, who has been greeted by a visitor or a
stranger.
Sa karaniwang paliwanag, ang usog ay
isang kalagayan ng pagsakit ng tiyan na
pinaniniwalaang hatid ng isang taong bumati sa
kapuwa lalo na sa isang sanggol.
Tinatawag ding batì o balis sa Bikol, ang salitang usog ay sinasabing mula sa pinaikling
salitang “busog” o “lusog.” Maaaring angkop ito dahil ang pagsakit ng tiyan ng isang bata
matapos mausog ay dulot ng kabag na sanhi naman ng kabusugan.

Mental Health Professional

A mental health professional is someone who provides services to improve an individual's
mental health and/or researches in the field of mental health.
There are many types of mental health professionals varying in education, experience,
certifications, and specialties.

Types of Mental Health Professionals

 Assessment and Therapy
The following mental health professionals have the required training and qualifications to
assess and diagnose mental health conditions and provide therapy.

Psychologists
Psychologists are experts in assessing mental health issues and providing psychotherapy
and psychodiagnostics evaluations. They are not medical doctors and do not provide
treatment with medications.

Psychologists typically hold a Ph.D. in clinical psychology and are experts in the study of
the mind and human behavior. In order to practice, they must have a license.

They play an important role in promoting healthy behavior, preventing diseases, and
improving the quality of life of patients.
 Clinical Social Worker
Social workers aim to protect the rights and well-being of individuals. Their roles can
differ depending on the situation. They can assess an individual's mental health and use
therapeutic techniques to promote emotional well-being.

Social workers may collaborate with other mental health professionals to provide
assistance. They play an important role in our society by assisting those who suffer from
mental illness, struggle with addiction, are victims of violence, and face a variety of other
social challenges. They also give hope and empowerment to those who need it the most.

Counselors
Counselors are master's-level clinicians who offer advice and support to people dealing
with specific issues. They assist clients in identifying goals and potential solutions to
problems that cause emotional turmoil; they strive to improve communication and coping
skills; they promote behavior change and optimal mental health.

Some counselors specialize in the treatment of mental illnesses. Other counselors might

address issues related to mental health, such as marriage or addiction counselors.

 Prescribe And Monitor Medication

The following mental health professionals can prescribe medications. They may also
offer assessments, diagnoses, and therapy.

Psychiatrist
Psychiatrists are medical doctors who specialize in the field of psychiatry. They provide a
variety of treatments, including medication prescriptions and psychotherapy.

A psychiatrist is a doctor who has earned either a Doctor of Medicine (MD) degree or a
Doctor of Osteopathic Medicine (DO) degree.

A psychiatrist gives a person the power to make major changes in their life and to address
the specific issues relating to their mental or behavioral health challenges.

Psychotherapist
'Psychotherapist' is a protected title in some states for anyone who provides
psychotherapy. Psychotherapy, also known as talk therapy, is a treatment option for
people suffering from a wide range of mental illnesses and emotional problems.
Psychotherapy can help eliminate or control troubling symptoms, allowing a person to
function better and increase well-being and healing.
 Psychiatric Nurse / Mental Health Nurse Practitioner
Psychiatric nurses assess and care for the mental health needs of individuals, families,
groups, or communities. They diagnose and treat mental illnesses using a variety of
approaches, including psychotherapy and prescription medication. They work under the
supervision of a medical doctor.

Community mental health workers are essential because they aid and support to people
suffering from mental disorders, as well as assist in the establishment of stable and secure
living situations while providing a much needed positive attitude. Qualified mental health
professionals work with people who have mental illnesses to discuss, identify, and assess
problems, as well as develop action plans to help them live a fulfilling and healthy life.

State of Mental Health in the Philippines:

The Mental Health Act & Universal Health Care law was established to enhance the delivery of
mental health services and to promote and protect the right of every Filipino utilizing psychiatric,
neurologic, and psychosocial health services. However, only 5% of the healthcare expenditure is
directed toward mental health services. 

 3.6 million Filipinos suffer from at least one kind of mental, neurological, or substance
use disorder. 
 The Philippines has the third-highest rate of mental disorders in the western Pacific
region. 

Because the cultural beliefs of the Filipinos like depression and anxiety are non-existent, and that
mental illness is something to be ashamed of, mental health in the Philippines has been very
neglected and was given very little attention by the government and public sectors. The
Philippine government does not even provide economic support for organizations that have been
involved in the formulation and implementation of mental health policies and legislation (World
Health Organization—Assessment Instrument for Mental Health Systems, 2007). Consequently,
mental illness has become the third most common disability in the Philippines, wherein six
million Filipinos live with depression and anxiety. Because of this, the country has the third-
highest rate of mental disorders in the Western Pacific (Martinez et al., 2020).
Stigma of Mental Health in the Philippines:
A study conducted by Tanaka et al. (2018) showed that this stigma is considered to be an effect
of the public belief about mental health disorders which consists of three themes: First is familial
problems, wherein the family rejects or disowns the family member who suffers from a mental
disorder because they believe that it can be inherited. Second is unrealistic pessimism and
optimism about the severity of the disorder, wherein the mentally ill either would certainly suffer
from severe functional impairment or would be able to overcome any psychological suffering by
themselves. Last is the oversimplified chronic course, wherein people without mental illnesses
apply an acute illness model to those ill and expect a full recovery in the short term.
 toward mental issues became part of the Filipino culture, and this has greatly affected the
people and the economy. 
 The increasing prevalence of mental illnesses also made a huge impact in the country and
on the human, social and economic capital. 

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