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THE INDIGENOUS KNOWLEDGE, BELIEFS AND PRACTICES ON HEALING OF THE AGTA OF
LUPIGUE, ILAGAN CITY, ISABELA: BASIS FOR AN ELECTIVE COURSE IN THE IP
CURRICULUM
Mary Ann M. Balayan
Philippine Normal University North Luzon
ABSTRACT
This ethnographic study identified and described the indigenous knowledge, beliefs, and practices on healing of the Agta of
Sierra Madre in Lupigue, Ilagan, Isabela. The researcher being participant-observer obtained data in a natural setting using
interview,documentary analysis, observation and immersion. The elders of the community served as the main informants as to their
indigenous knowledge, beliefs and practices pertaining illness and healing.
Results revealed that the Agta havebeen continually practicing indigenous or traditional healing to restore the health of the
folks across ages, and interestingly the healing practices have been found effective and sustainable. Nature has been the ultimate
source of herbal medicines that the Agta use to prevent or cure avariety of illnesses common among children and adults. The use of
plants ranging from trees, shrubs, wild weeds or grass found to have medicinal properties has for a long time been part of the Agta
healing tradition. Plant parts like roots, stem, bark, leaves, and flowers are prepared as decoction for drinking and as warm bath;
other times used as poultice for sprains and swelling. The sap from twigs and leaves of some plants is used to heal fresh wound.
Interviews also revealed that aside from the bile of an eel, fresh blood of a few wild animals, like monkeys, is also used as
medicine for certain types of illnesses.
Healing rituals in which the healer communes with spirits are also practiced. These rituals are done by anherbolarioor a
soothsayer.
The Agta have evidently demonstrated a strong sense of ownership and pride for these healing practices due to their time –
tested effectiveness and sustainability. These practices in dealing with illness, particularly the use of herbal medicines served as basis
in crafting a syllabus for a proposed elective course in the IP curriculum of the PNU North Luzon. This course is proposed to
encourage the academic community to accord respect for local culture, its wisdom and its ethics. It provides ways of teaching and
learning locally relevant knowledge on illness, and skills pertaining healing. It is highly recommended that the aforementioned
practices be shared and passed on, thus paving the way to the regeneration of indigenous healing culture.
Keywords: Indigenous knowledge, Indigenous healing practices
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INTRODUCTION
For centuries now the practice of indigenous healing or traditional medicine has become a valued tradition in promoting
health and wellness. Indigenous healing has been embraced by folks specially the ones whose geographical positioning makes it
extremely difficult for them to receive the needed medical assistance from health professionals. In some ways the inaccessibility of
transportation and communication has propelled the elders in remote communities to learn and master the craft of indigenous healing
in order to restore health.
Nature has been the ultimate source of herbal medicines used to sustain the health of people living in remote areas. Their
attachment to nature form which all subsistence come is the same force that inspires them to nurture forest resources, thus contributing
to ecological sustainability.
Sophisticated knowledge of the natural world is not confined to science. Human societies all across the globe have developed
rich sets of experiences and explanations relating to the environments they live in. These other knowledge systems are today often
referred to as traditional ecological knowledge or indigenous local knowledge. They encompass the sophisticated arrays of
information, understandings and interpretations that guide human societies around the globe in their innumerable interactions with the
natural milieu: in agriculture and animal husbandry; hunting, fishing and gathering; struggles against disease and injury; naming and
explanation of natural phenomena; and strategies to cope with fluctuating environments (Nakashima, D., Prott, L. and Bridgewater, P.,
2000).
Indigenous Knowledge (IK) is accumulated store of cultural knowledge that is generated and transmitted by communities
from one generation to another about how to adapt to, make use of, and act upon physical environments and their material resources in
order to satisfy human wants and needs. Such knowledge is transmitted through a systematic process of observing local conditions,
experimenting with solutions and re-adapting previously identified solutions to modified environmental, religious, socio-economic,
and technological solutions (Rees, 1999). The IK is usually unique to a particular society and culture and could be improved upon due
to contacts and interaction with other groups. It is embedded in community beliefs, practices, institutions, relationships and religion. It
encompasses knowledge on agriculture, biodiversity, health, economy, technology, folklore, and natural resources management and
other activities. Because traditional knowledge encompasses several forms of cultural expressions, it also applies to religious and
sacred arts, rites, customs, and other expressions of faith and beliefs. Several traits of such knowledge can be distinguished broadly
from other knowledge.
Currently, over “80% of the world‟s population depends on indigenous healthcare based on medicinal plants”. Indigenous
people employ at least 20,000 plant species for medicines and related purposes (Melchias, 2001). Central Africa is very rich in
medicinal plant species; an example is Mount Cameroon. Studies have confirmed that medicinal plants used in the region are as
efficient as the imported “Western” prescription medicine (Nkuinkeu, 1999). The World Health Organization recognizes this
enormous contribution because sustainable development rests on a healthy population. Indigenous medicine or mind-body medicine is
holistic and tends to treat patients in their totality by also giving answers to the „why‟ question often asked by indigenous Africans.
When sick, they knowingly or unknowingly go through a series of judgments. The first thing is to be convinced that one‟s health has
deteriorated and needs care. The next decision is where to seek care. At this stage, the “why” question comes in. Why me, why at this
time, place, day and date? The many why questions mean no scientifically proven answer will be satisfactory since modern science
and technology deals with the how and what (mechanics). The obvious decision is to consult a witchdoctor, shaman, soothsayer or
traditional healer for diagnosis and cure. This explains why their knowledge is important and often linked to a group‟s cultural and
religious values. So the health seeking behavior (HSB) of the culture-rich people of Central Africa is a function of their „belief,
perception and evaluation‟, which is deeply rooted in their culture (HSB (f): belief, perception and evaluation = culture). Traditional
medicine diagnoses the cause and symptoms are treated. It is advantageous to modern western health care because it goes beyond the
physical body (germ theory) into the spiritual realm. Biomedicine based on the germ theory that germs are major causes of diseases
views the body mechanistically in terms of individual parts, a reductionist approach. Indigenous healing practices in Central Africa
have some common principles and procedures utilized in modern medicine like hydrotherapy, heat therapy, spinal manipulation,
quarantine, bone setting and surgery. Incantations and other devices of psychotherapeutic dimension are often applied. Treatment for
cancer, obesity, drug addiction, diabetes and other ailments have benefited directly and indirectly from indigenous healers through
plants such as the iboga as it is known in Cameroon and Gabon (Eyong, 2007 ).
Gbenda (2007) reports that in Africa, indigenous knowledge provided a very important basis for problem solving in local
communities before westernization and that such is being continued on a serious note. He explains that learning from the indigenous
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knowledge system by investigating first what local communities know, and how we can improve understanding of local conditions
can provide a productive context for activities designed to help the communities. He also contends that sharing IK within, nationally
and globally across communities can help enhance cross-cultural understanding and promote the cultural dimension of development,
exchange and integration into development programs of government and non-government organizations.
Indigenous knowledge is entering into the mainstream of sustainable development and biodiversity conservation discourse.
Article 8(j) of the Convention of Biological Diversity (Rio, 1992) has contributed to this process by requiring signatories to: “respect,
preserve and maintain knowledge, innovations and practices of indigenous and local communities embodying traditional life-styles
relevant for the conservation and sustainable use of biological diversity”. As the potential contribution of indigenous knowledge to
key items on the global agenda gains widening recognition, an increasing number of scientists and policy-makers are calling for the
integration of indigenous and science-based knowledge. (Nakashima and Roue, 1999).
Prott (2000) notes that formal education systems have disrupted the practical everyday life aspects of indigenous knowledge
and ways of learning, replacing them with abstract knowledge and academic ways of learning.He contends that today, there is a grave
risk that much indigenous knowledge is being lost and, along with it, valuable knowledge about ways of living sustainably.
The Philippines is an archipelago blessed with different indigenous peoples or cultural communities that have their own
unique knowledge generated for survival purposes, which make them distinct from the others. The Agta are one of the cultural
communities in the Philippines found in Northern Luzon. Some of them reside in Lupigue, Ilagan, Isabela. The Agta in this cultural
community are endowed with indigenous knowledge observed to be slowly vanishing partly because of changing habitats and effects
of commercialization or modernization.
This research that dwelt on identifying and sustaining indigenous knowledge, beliefs and practices particularly on healing
among the Agta was conducted as part of the researcher‟s desire towards helping craft the IP curriculum that the Philippine Normal
University as an IP hub envisions to implement.
The findings were made as basis in crafting a syllabus for the proposed elective course in the IP curriculum of PNU North
Luzon. The course caters to that type of education from the point of view of the IP‟s themselves because it largely considers healing
practices rooted in their own culture.
The following inputs were culled from a consolidated report by the Episcopal Commission on Indigenous Peoples. The
insights reflect the kind of education the IP groups wish to own.
In the first ECIP-IPA (Episcopal Commission on Indigenous Peoples-Indigenous Peoples‟ Apostolates) Convention on
Indigenous Peoples Education held in May 2006, representatives of various indigenous groups have identified the fundamental
qualities of education they envision for their communities: rootedness in indigenous peoples history and culture; from the community,
managed by the community and for the community; strengthens formation towards self-reliance and assertion of human rights;
enables youth to defend and develop the ancestral domains; equips the youth to become active participants in mainstream without
being dominated by globalization, and deeply into values creation.( ECIP, 2007)
In the 2nd
National Convention on Indigenous Peoples Education attended by twenty-seven dioceses and sixteen tribes, IPAs
and their partner communities consolidated common and fundamental viewpoints and principles shared by their efforts and expressed
them in relation to five components of an education system: education philosophy, curriculum and evaluation processes, teaching and
learning processes, instructional set-up, and school management.
As to educational philosophy, the tribe‟s worldview- a unified vision, guides the whole process of learning the IKSPs of the
community. That land is life and is sacred is fundamental to their worldview, and this permeates their IKSPs where, the ancestral
domain is classroom and teacher at the same time, and nurturing and protecting the ancestral domain is a fundamental tenet in molding
the young. The end goals are to nurture their sense of identity/indigenous personhood and instill competencies and learning processes
both from their system and the mainstream to enable them to assert their rights and self- determination.
To reach these goals, indigenous people‟s education should be founded in the following: Culture, as process and product;
history, life-stories woven into the bigger story of nation and the world; heritage, a sense of being a descendant and ancestor;
spirituality, expression of faith life, values and beliefs.
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With regard to the curriculum and evaluation processes it was noted that it must mirror the community‟s situation and enable
learners to deal with the challenges the community faces; conceptualized with the community; based on IKSPs and indigenous peoples
competencies, and complemented by competencies,(e.g .DepEd required competencies) needed to engage the contemporary world;
flows with the cycle and situation of the community. Testing and evaluation requires community participation.
As to teaching and learning processes, there must be an inclusion of the following: revealed knowledge (dreams, etc),
ancestral domain, and elders as teachers; tribal language; community teaching- learning processes complemented by mainstream ones.
Key aspects of the instructional set-up necessitates the following: adjustment of the education calendar to the pattern of life
of the community; use of appropriate educational aids; indigenous peoples as teachers; buildings or structures that are culture-sensitive
and based on indigenous architecture.
Indigenous communities have been very assertive about their right to be part of the school or program management. They
strongly feel that their being part of management will allow them to take part in defining and designing the kind of education their
tribe and community needs.
The aforementioned insights by the ECIP- IPA were used as basis for the framework of this study. These insights strongly
contribute to the regeneration of culture, restoration of the dignity of indigenous communities, and rootedness in history and cultural
heritage.
This study illustrates ways that indigenous knowledge, beliefs and practices may be integrated in education which may
eventually bring about awareness of indigenous practices that largely contribute to sustainability of community resources. It also
encourages everyone to gain enhanced respect for local culture, its wisdom and its ethics, and provides ways of teaching and learning
locally relevant knowledge and skills.
The researchwas anchored on the following objectives:
1. To identify the indigenous knowledge and beliefs on illness of the Agta of Lupigue, Ilagan, Isabela.
2. To describe the indigenous healing beliefs and practices of the Agta.
3. To frame Pedagogical Content Knowledge for a proposed elective course in the IP curriculum.
The figure below shows the research paradigm which served as framework of the study.
Figure 1. The research paradigm
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METHODOLOGY
Research Design
The ethnographic research method was utilized in this study. According to Frankel and Wallen (2006), the emphasis of
ethnographic research is on documenting or portraying the everyday experiences of individuals by observing and interviewing them
and relevant others. Jocano (1988) as cited by Sevilla et.al. (1992) further described ethnographic research method as a systematic way
of knowing how a people bring order, coherence, and significance to the things they do, believe and think. The ethnographic research
method was used to describe, inquire deeper and examine the indigenous knowledge concerning illness, along withbeliefs and
practices on healing among the Agta of Lupigue, Ilagan, Isabela.
Respondents
The older Agta folks and adolescents, both male and female, were the main source of information relevant to this study. They
are semi-nomadic people living along the Sierra Madre Mountains, particularly in the place they call Sulimanan. The folks move
down the lowland on foot or by bancasthrough the Abuan River to exchange whatever produce they have, with either salt or rice. The
Agta bring along with them their children when they move down. This gave the researcher the chance to observe and interview the
children who could interact with others.
Instruments
Documentary Analysis. An intensive review of documentary materials and readings about the Agta wasdone to enrich the
researcher‟s knowledge of the respondents and their culture, knowledge systems and practices.
Interview Guide. The researcher used an interview guide to authentically elicit information on the indigenous knowledge and
healing practices of the respondents. It was conducted any time of the day whenever they are available. During the informal interview,
a tape recorder was used to record the verbal responses of the respondents to ensure accuracy and authenticity of the information
gathered. The interview included varied questions relevant to the study.
Observation and Immersion. As respondents of the study, the Agta of Lupigue, Ilagan, Isabela were the subject of intense
observation. The researcher was an intent participant-observer. The personal contacts enabled her to elicit first-handinformation and
genuine observations of the respondents in their day to day activities. The indigenous practices on healing were observed in different
events, occasions and life situations. Toobtain an accurate and real picture of the Agtas‟ indigenous knowledge on healing practices, it
was necessary for the researcher to stay in the place of study in different times.
Data Gathering Procedure
Prior to the conduct of the study, the researcher complied with requirements pertinent to Administrative Order No. 1, series
of 2012: The Indigenous Knowledge Systems and Practices(IKSP) and Customary Laws (CL) Research and Documentation
Guidelines of 2012, of the National Commission on Indigenous Peoples (NCIP).
An application to conduct the study was filed with the NCIP Regional Office through the Provincial Office. The research
proposal was then submitted for review and evaluation.
Upon approval of the research proposal the IKSP Team that is tasked to facilitate the proceedings was formulated,
subsequently, the researcher along with the IKSP team accomplished the Work and Financial Plan (WFP) for approval.
The Conference and Disclosure of research to the Agta community was set during the Work and Financial Plan conference.
The Conference and Disclosure was facilitated by the IKSP team led by the NCIP Provincial Office lawyer who thoroughly and
objectively explained the intent of the research to the Agta.
A report on the conduct of conference and disclosure was submitted by the IKSP team to the NCIP Regional Office for
evaluation and approval.
After obtaining the consent of the community, the IKSP team facilitated the signing of the Memorandum of Agreement.
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Finally, with the issuance of the Certification Pre Condition by the NCIP Regional Office, the research commenced.
The community was visited a number of times, first in their Gawad Kalinga shelters atCabiseria 10, Lupigue, Ilagan, Isabela.
Interviews, observation and documentation were conducted among Agta folks across ages. The elders were the main informants as
regards their indigenous knowledge, beliefs, and practices on illness and healing.
Part of the immersion was an 8- hour trip,through small wooden bancas rowed by skillful Agta youth, to Sulimanan, a place
along the Sierra Madre Mountains where the Agta folks engage in foraging, hunting, fishing, planting and charcoal – making. Another
session of interviews, observation and documentation of herbal medicines used were conducted in the place. It was in this trip that the
researcher had the chance to capture glimpses of genuine Agtalife.
After the analyzing data gathered,the research write– up was presented to the Agta community for validation. The whole
procedure was facilitated by the IKSP team. A Certificate of Validation was issued to the researcher after submission of the final
research output to the NCIP offices concerned.
RESULTS AND DISCUSSION
On The Indigenous Knowledge and Beliefs on Illness
The Agta believe that they are suffering from acertain illness if they feel pain and experience strange or unexplained feeling
or conditions. They believe that when folks disturb unseen spirits around them, they get sick. Illness according to them is sometimes
caused by disregard for or non-adherence to their cultural beliefs. When this happens, they need to commune with the spirits in a
ritual, and offer sacrifices to appease them.
On The Indigenous Healing Beliefs and Practices
The Agtaare clothed with indigenous knowledge, beliefs and practices on healing. The use of herbal medicines, animal blood
and fish bile , as well as the performance of rituals to appease the spirits believed to have been offended by them have been an
enduring indigenous healing practice. The following is an enumeration of common illnesses affecting the Agta, along with the list of
herbal medicines they use to cure them, and the procedures they follow.
SubiSubi
One tablespoon of juice or extract from pounded taltalikod leaves, taken once a day, relieves the Agta child from subi-subi
attacks, a condition described like repeated convulsive attack in which the child turns bluish when he/she gasp for breath. Juice or
extract is taken regularly until the patient gets completely healed.
Earache
Wet or moistened lime(apog) is prescribed regardless of age, with no particular dosage, for earache which may be caused by
foreign particles penetrating the ear during swimming or fishing in the river. The wet or moistened apog is applied to the affected area
to ease the pain.
Earache is also caused by water getting through the ears while swimming or fishing. Water that irritates the ear may be
drained by dripping coconut oil into the ear canal. Wet lime is applied to the ear to cure otitis media(durik).
Toothache
The Agta is relieved from toothache using Horse radish (malungay) root. The root is wrapped in banana leaf, lightly heated,
and then applied to the affected area. Malungay root acts like an analgesic.
The Agta chews betelnut(buwa) for fresh breath, stronger teeth, and for protecting the gums from infection.
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Relapse / Stomachache
Sahagubit is used by women to avoid relapse after giving birth. The women bathe themselves in lukewarm water from which
the sahagubit is boiled.
Lubigan is also used to avoid relapse when one has been sick. The stem and leaves are boiled. A glass of the decoction is
taken thrice a day until patient is cured. Lubigan is also good for stomachache.
Eye Strain
The sap ofmara-npaorimeldais used to soothe strained eyes caused by too much exposure to sunlight. The Agta apply drops
of the sap to the affected eye. The leaves may also be applied as poultice. According to the Agta folks, the plant is called mara-npa
because it thrives everywhere.
Immersing the face in the cold river water also provides relief from sore eyes or strained eyes caused by lack of sleep, too
much exposure to sunlight and prolonged immersion of face in the water during fishing.
When foreign particles get through the eyes, drops of the maragatas sap is applied to the affected eye to induce tears. The dirt
that irritates the eye is released through the tears.
Muscle Pain
The Agta is not spared from muscle pain which is usually caused by carrying heavy loads like sacks of corn, rice, palay,
banana, kamoteng -kahoy and other farm produce, and by doing strenuous physical tasks. One glass of kalulong root decoction is
taken thrice a day to ease muscle pain.
Swelling or Edema
The root or cut branch of maseset plant is used to heal swollen extremities. The wine from which the root or branch is soaked
is drunk as often as needed.
Fever
When Agta suffer from fever due to colds, they bathe themselves with warm water from which subusob leaves are boiled.
This is done every day until fever subsides, and colds get cured. If colds and fever persist and bathing in warm subusob water does not
work, a glass of the decoction is takenthrice a day.
The Agta know that malaria is caused by mosquito bite. They strongly believe that the blood of the monkey cures malaria. At
least ½ tablespoon of monkey blood diluted in warm water is drunk.
Decoction from Bitterbark (andarayanordalipaweng) stem or bark is taken to cure malaria. A glass of the decoction is taken,
thrice a day until fever due to malaria subsides.
Headache
Among the Agta, headache is frequently treated withpayaw-payaw. The petals are applied as poultice on the temple to relieve
the patient from headache. But if headache is caused by fever, they apply mahabanuwang leaves as poultice to the forehead, back, and
stomach to decrease body temperature. The procedure is repeated until fever and headache subside.
Wounds
For wounds, the following remedies are found very effective by the Agta:
The sap from the soft stem of the makahiya and bagitulang or busbusilak is applied to fresh wounds or cuts to stop or control
bleeding. Bagitulang sap is also claimed to help close small cuts or breaks in the skin.
The juice extracted fromcogon grass (talahib)leaves is likewise used to stop or control bleeding.
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Swelling/ Edema
Wine from which the bark and cut branch of themaseset plant is taken thrice a day to treat swollen extremities.
Menstruation
Among the agta women, irregular menstrual flow is believed to bean illness .To address this concern, women boil
herbacaleaves or stem and drink the decoction. One- half glassof the decoction, taken as needed normalizes menstrual flow.
Stomachache
Bangbangsit flower is applied as poulticeon the stomach, for bloated feeling or for stomachache. For diarrhea Agta
boilcolantroroots. One half glass of the decoction is taken thrice a day to control diarrhea. For gas pain, decoction from sahagubit root
is taken thrice a day to relieve patient. The Agta also resort to massage (hilot) before meals until patient recovers from pain.
The practice of drinking sahagubit decoction is continued for deworming purposes. Hence, Agta children are advised or
taught to drink sahagubit decoction even in the absence of stomachache.
Difficulty in urinating or releasing scanty urine is also seen to cause pain in the stomach among the Agta. They believe that
drinking water from reddish coconut fruit is more effective in controlling pain, over the other types of coconut fruits. They drink this
water from reddish coconut fruit as many times as they can.
Decoction from corn silk(buoktimais) is taken thrice a day or even more, to address urination problems. Makahiya (mimosa pudica)
root decoction, taken thrice a day also serves the same purpose.
However, the Agta believe that drinking makahiya root decoction induces abortion; hence, pregnant women with urination
problems are advised not to drink the same. They believe that drinking such will close the womb just like the closing of
makahiyaleaves when touched.
Drinking wine from which pomelo (lukban) root is soaked is a birth control practice among Agta women.
Bleeding stomach or ulcer is also an illness of utmost concern among the Agta. According to them, missing several meals or
having delayed meals result to ulcer. Excreting black- colored feces is seen as a symptom of bleeding stomach. Talahib leaves
decoction orextract, taken twice a day, helps address bleeding stomach.
The Agta also believe that swallowing snake bile(apdotibeklat) soaked in warm water, is very effective for treating
stomachache and even arthritis. But if the pain is seen as a result of bleeding stomach (ulcer), one tablespoon of extract from talahib
grass is taken thrice a day, until bleeding is controlled or stops. Chinese lemon (calamansi)root decoction taken thrice a day also
serves the same purpose.
Cough
Massage using coconut oil on the chest and back is usually given to cure coughs. This is proven effective also for children
suffering from til-i.
High Blood Pressure
The Agta is warned of high blood pressure when he/she experiences dizziness, numbness and hot sensation. Decoction from
lemon grass (barbaraniw) is taken thrice a day until blood pressure normalizes.
In case the patient does not recover from illness after being treated with herbal medicines, a soothsayer or herbolario is
consulted. The Agta believes in the existence of unseen spirits. According to them, displeasing the spirits causes them to get ill
(nakadaldalapus). The patient believed to have disturbed the spirits usually gets startled, suffers from fever, or exhibits very unusual
or strange behavior.
In these instances, the Agta no longer rely on herbal remedies or medical doctors for cure but resort to consulting a quack doctor or
soothsayer (herbolario ) and the latter performs the spirit- healing (ud-udung) in order to appease the spirits. In this healing ritual the
herbolario then puts rice or raw egg on the forehead of the patient to determine the cause of illness. He/she repeats the procedure in
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order to confirm her findings. Subsequently, he/she bathes the patient with ricewash, then offers food, particularly chicken, to appease
the spirits that may have been offended.
On The Framing of Pedagogical-Content Knowledge for the Elective Course on Indigenous Health Practices:
The findings of the study particularly with regard to the use of herbal medicine, served as basis for the framework of the
syllabus crafted for the proposed elective course on indigenous health practices focused on herbal medicine.
The course discusses indigenous knowledge, beliefs and practices on healing. It deals with basic concepts and processes on
the use of herbal medicines to help treat illnesses common among children and adults. It is geared towards the restoration of personal
and community health in the most practical and natural ways, and the nurturance of nature, the source of all healing herbs. The
program specialization objectives cater to the development of knowledge, skills and attitudes. The content is focused on processes
regarding identification, selection, preparation, administration, including propagation, of herbal medicines as alternative way to deal
with various illnesses.
Results of interviews and observations which were complemented by readings on Agta IKSP‟s guided the researcher in
framing the course learning outcomes, content, instructional delivery, and assessment methods for the course. This course may help
educators to identify opportunities for integrating indigenous knowledge and approaches to teaching and learning into the IP
curriculum.
CONCLUSIONS AND RECOMMENDATIONS
Interestingly, the Agta, particularly the elders in the community exhibit a genuine sense of pride and ownership of their
indigenous knowledge, beliefs and practices, persistently claiming effectiveness of their own natural ways of restoring health.
They are aware that the sources of herbal medicines abound in their ancestral domain. The availability of resources is one big
reason for the continuance of traditional healing that spares them from buying expensive medicines and from availing themselves of
costly medical services when they get sick.
They have learned to nurture nature because they know that it provides them not only food and shelter, but also healing and
wellness. They truly believe that land is life and is sacred and that men and nature co-exist. Their positive attitude towards indigenous
healing greatly contributes to the preservation and sustainability of their natural resources.
Indigenous healing has been embraced by people whose geographical positioning doubly denies them of the basic social
services that public schools and health centers are supposed to provide.
As the hub for Indigenous Peoples Education, the Philippine Normal University North Luzon, through its faculty members, is
instrumental in working towards the regeneration of culture and the restoration of the dignity of indigenous communities. Results of
this study may inspire PNU North Luzon educators to continually hone the skills of IP and non-IP students by teaching them concepts
and processes in herbal therapy, including school and community-based medicinal plant conservation and cultivation programs, in a
more organized manner, thereby capacitating them to help sustain IKSP‟s on healing passed on by their ancestors.
To realize the aforementioned goal, the researcher strongly recommends the offering of an elective course on indigenous
health practices focused on the use of herbal medicines in the IP curriculum. The syllabus for the course which was crafted as an
offshoot of this study is also recommended.
Government agencies must support initiatives to protect the ancestral domains of the indigenous peoples in order to sustain
its biodiversity. When the habitats of medicinal plants and animals are not threatened, the indigenous healing practices which have
been proven safe and effective based on practice, will endure and will continue to save lives of people denied of quick medical
assistance from health professionals due to their geographical positioning and financial incapacities.
Future researches may dwell on the analysis of medicinal properties of the identified herbs by subjecting them to laboratory
examinations in credible institutions just like the Department of Science and Technology (DOST).This may help dispel doubts of
modern-age people on the safety and effectiveness of herbal medicines
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REFERENCES:
Electronic Sources:
1. Eyong, C. T. Indigenous knowledge and sustainable development in Africa.A Case Study in Central Africa. Center for
Development Research(2003)
www.zef.de/staff/Charles_Takoyoh_Eyong
2. Episcopal Commission on Indigenous Peoples. Indigenous Peoples Education: “From Alienation to Rootedness”
Consolidated Report by the Episcopal Commission on Indigenous Peoples.2007
www.hurights.or.jp/Indigenous_Peoples_Education
3. Gbenda, J.S. (2007) Time and space in Tiv traditional eschatology. Journal of Oriental and African Studies. Vol 116
www.africabib.org/rec.php.
4. Nakashima, D., Prott, L. and Bridgewater, P. Tapping into the world wisdom, UNESCO sources, ( July – August 2000 )
www.unesco.org/education/tlsf/docs/module
5. Nakashima, Douglas and Roue,Marie.Indigenous people and sustainable practices ( Vol. 5-Social and economic dimensions
of global environmental change pp. 314-324 )
www.portal.unesco.org/science/en/files3519...people/IKPeople
6. Prott. N. et al (2000)Tapping into the world wisdom. UNESCO Source, 125, July-August, p.12
www.portal.unesco.org/...ev.php-URL-ID
7. Rees, A. (1999) Biodiversity and intellectual property rights: Implications for indigenous peoples of South Africa
www.maniwata.com/rights.html/
Books
1. Fraenkel, J.R. and Wallen, N.E. (2006) How to design and evaluate research in education.Sixth Edition. New York:
McGraw-Hill
2. Sevilla, C. G. et al. (1992) Research methods.Revised Edition. Quezon City: Rex Book Store
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Course Title Indigenous Health Practices 1-Focus: Herbal Medicine
Course
Description
The course discusses indigenous knowledge, beliefs and practices on healing. It deals with basic
concepts and processes on the use of herbal medicines to treat illnesses common among children and
adults. It is geared towards the restoration of personal and community health in the most practical and
natural ways, and the nurturance of nature- the source of all healing herbs.
Program
Specialization
Outcomes
Knowledge
1. Demonstrate understanding of indigenous knowledge, beliefs and practices on healing.
2. Manifest understanding of processes in using herbal medicines: identification, selection,
preparation, and administration.
3. Increase knowledge of alternative medicine.
Skills
4. Heighten awareness of common illnesses affecting children and adults, and their herbal
remedies.
5. Demonstrate mastery of concepts related to selecting, categorizing, preparing and
administering herbal medicines.
6. Lead and inspire others to become aware of the values of indigenous healing practices to
restore personal and community health.
Attitudes
7. Exhibit positive attitude towards employing indigenous/traditional medicine over expensive
ways of dealing with illness.
8. Develop an awareness and sensitivity for cultural diversity.
9. Improve sense of environmental awareness and responsibility by contributing ones role in
protecting the sources of medicinal herbs to ensure sustainability.
Course Content
Course Learning Outcomes Content Instructional
Delivery
Assessment
Sessions 1-2 Exhibit understanding of the indigenous
knowledge, beliefs and practices of a
particular group of IP
The indigenous
peoples: Their
knowledge on
illness; beliefs and
practices on
healing
Lecture
Group
Discussion
Viewing
Short reflection
paper
Session 3 Demonstrate clear grasp of distinct
concepts on indigenous or traditional
medicine.
Definitions:
Traditional
medicine
Complimentary
alternative
medicine
Herbal medicine,
herbal
preparations,
poultice,
concoction,
decoction,
Lecture
Viewing
Exercises
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Sessions 4-5 Employ creative and critical thinking
strategies in responding to illness and
healing issues across cultures.
Engage in reflective and respectful
interactions.
Show respect for various cultures
Understanding
Herbal Therapy
History of herbal
medicine
Traditional use of
herbal medicine
and how the
practice has
evolved over the
years.
Lecture
Watching video
clips
Group tasks:
Family illnesses
and herbal
medicine
Sessions 6-7 Exhibit depth of understanding of the
processes involved in identifying,
classifying, preparing, and
administering herbal medicines
The Medicinal
Herbs
Bitterbark
(andarayan/
dalipaweng)lemon
grass
(barbaraniw),five-
leaved chaste tree
(lagundi/dangla),
camphor
(subusob), bush-
tea
( bangbangsit)
busbusilak/
bagitulang,
makahiya, payaw-
payaw,
mahabanwang,
taltalikod,
cornsilk,etc.
Illnesses common
among children
and adults and
their herbal
remedies
Fever, colds-
ringworm bush
( subusob) / as
decoction, warm
bath
Malaria-bitterbark
( dalipaweng/
andarayan) as
decoction
Headache-
mahabanwang,
payaw-payaw
Stomachache-
colantro roots,
Sessions 6-7 Exhibit depth of
understanding of
the processes
involved in
identifying,
classifying,
preparing, and
administering
herbal medicines
Asia Pacific Journal of Research ISSN (Print) : 2320-5504
ISSN (Online) : 2347-4793
www.apjor.com Vol: I. Issue XXXIX, May 2016
18
sahagubit
Urinary tract
infection-cornsilk
decoction
Ulcer-cogon grass,
chinese lemon
decoction
High blood
pressure-lemon
grass decoction
Intestinal worm-
sahagubitdecotion
Wound/ bruises-
busbusilak
Eye strain- mara-
npa
Session 8 Preparing,
administering
herbal medicines
concoction
decoction
poultice
application of sap
Dossage
Indications
Contraindications/
alternatives
Lecture
Demo
Written Exercise
Session 9 Demonstrate clear grasp of concepts
learned and their implications Advantages/
Values of herbal
treatment
Social implications
Economic
implications
Cultural
implications
Lecture Persuasive Essay
Session 10 Work collaboratively and cooperatively
with others to solve problems and create
new knowledge
Herbal Medicines
as First-aid
Common
household and
work- related
accidents and
their first-aid
treatment:
Wounds, cuts,
sprains, bruises,
bites, stings;
fainting spells,
dizziness
Demo Group tasks
Session11 Indigenous
knowledge as
basis for
sustainability of
resources
Conservation and
ecology
Visitation of
local herbs and
conservation
habitats
Group reports on
visitation
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19
Issues surrounding
the conservation
and sustainability
of medicinal plants
How IKSP‟s on
healing contribute
to sustainability of
the environment
Session 12 Putting up a
medicinal garden
Planning the
garden:
indoor/
outdoor/potted or
on the ground
Consideration for
space, climate, and
what herbs to grow
Lecture
Viewing
Garden Plan
Sessions 13-18 Workshops for the
class project;
Implementation
On-site work Documentation
Evaluation
Rubric
Course
References
Tan, Jaime Z. Galvez The Best 100 Philippine Medicinal Plants
www.map-abcdf.com./ph December 16, 2014
Readings:
10 Philippine Herbal Medicines Approved by DOH
www.medicalhealthguide.com/philippineherbal medicine.htm.
14 Medicinal Herbs You Can Grow/ Readers’ Digest
www.rd.com.health/conditions/medicinal -herbs/
Philippine Herbal Medicine Site-Alternative Medicine
www.philippineherbalmedicine.org/
Documentation of Philippine Traditional Knowledge and Practices in Health: The Agta People of
SitionDipontian, Barangay Cozo, Casiguran Aurora.
www.tkdlph.com/.../141-symphytum-officinale-/
Growing a Medicinal Herb Garden-Mother Earth Living
www.motherearthliving.com/gardening/herbs-anyone can-grow.aspx
WHO / Traditional Medicine
www.who-int/medicines/ares/traditional/definitions/en.
Performance
Indicators Course Learning
Outcomes
Course Performance Indicators Evidence of
Performance
Performance
Standard
Exhibit understanding of
the indigenous
knowledge, beliefs and
practices of a particular
group of IP
Demonstrate clear grasp
of distinct concepts on
indigenous or traditional
medicine.
Employ creative and
critical thinking strategies
Effectively demonstrate
understanding of content through
employing critical and creative
thinking strategies in making
decisions.
Clearly define, describe, explain
and demonstrate information in
an oral presentation.
Effectively demonstrate clear
understanding of concepts
exhibiting organized and
Writing
assignments
Oral presentation
Rubric
Rubric
Asia Pacific Journal of Research ISSN (Print) : 2320-5504
ISSN (Online) : 2347-4793
www.apjor.com Vol: I. Issue XXXIX, May 2016
20
in responding to illness
and healing issues across
cultures.
Engage in reflective and
respectful interactions.
Show respect for various
cultures
Exhibit depth of
understanding of the
processes involved in
identifying, classifying,
preparing, and
administering herbal
medicines
Demonstrate clear grasp
of concepts learned and
their implications
Work collaboratively and
cooperatively with others
to solve problems and
create new knowledge
systematic procedures in assigned
tasks.
Clearly articulate and defend
ones position or point of view in
small group discussion.
Effectively plan and carry out a
collaborative project that will
help address health issues in the
community.
SGD workshops
Collaborative
tasks
Class Project
Rubric
Rubric
Course
Requirements
Oral Outputs 25%
Oral presentation
Written Outputs 25%
Writing assignments
Persuasive/ Reflective essays
Collaborative Project 25%
Planning
Implementation
Documentation
Class Participation 25%
__________
100%
Course Policies
All policies covering academics and student discipline stipulated in the Student Handbook apply.
Other policies agreed upon by the class.
Consultation
Period
Wednesdays 2:00 in the afternoon