CHAPTER 1 THE PROBLEM AND REVIEW OF RELATED LITERATURE Introduction

The Filipino heritage is diversified. Filipino traditions have been influenced by Indian, Chinese, Arabian, Spanish, Mexican, and American belief systems. There are many folk beliefs about the causes of illnesses. Certain illnesses are believed to have a natural origin such as overeating, poor diet, excessive drinking, infections, and accidents. Some illness is felt to be caused by spiritual and moral imbalances. Evil spirits caused by thoughts against the dead are believed to be the origin of some diseases. Certain persons with extraordinary powers are thought to be able to cast spells which cause illness. These persons are the Manga-ga-mud (witch sorcerers). Additionally, a person may become ill if someone casts "the evil eye" upon them. Persons suffering from afflictions caused by a Manga-ga-mud or "the evil eye" can be cured by one of two traditional healers - the Man-gagas, the spiritual healer, or the Hilot, the massage healer. The Hilot uses three forms of treatment: faith healing through prayer, herbal medicines, and massage and body manipulation. Bisayan Filipinos would seek treatment from an local shaman or priest for illnesses of a supernatural

origin. Religion and prayer play an important role in Filipino health practices, and that miraculous cures are believed to be possible. Many Filipinos believe that wearing an amulet provides protection and counteracts witchery. Traditional Filipino healing practices are still popular in Philippines today. Traditional medicine (also known as indigenous or folk medicine) comprises medical knowledge systems that developed over generations within various societies before the era of modern medicine. Practices known as traditional medicines include herbal, Ayurveda, Siddha medicine, Unani, ancient Iranian medicine, Islamic medicine, traditional Chinese medicine, acupuncture, Muti, If, and other medical knowledge and practices all over the globe. The WHO also notes, though, that "inappropriate use of traditional medicines or practices can have negative or dangerous effects" and that "further research is needed to ascertain the efficacy and safety" of several of the practices and medicinal plants used by traditional medicine systems. Core disciplines which study traditional medicine include ethnomedicine, ethnobotany, and medical anthropology. Review of Related Literature Foreign Literature and Studies The World Health Organization (WHO) defines traditional medicine as:

"the

health

practices,

approaches,

knowledge

and

beliefs

incorporating plant, animal and mineral-based medicines, spiritual therapies, manual techniques and exercises, applied singularly or in combination to treat, diagnose and prevent illnesses or maintain well-being." In some Asian and African countries, up to 80% of the population relies on traditional medicine for their primary health care needs. When adopted outside of its traditional culture, traditional medicine is often called complementary and alternative medicine. Herbal medicines can be very lucrative, generating billions of dollars in sales, but adulteration or counterfeit herbs can also be a health hazard. In the written record, the study of herbs dates back 5,000 years to the ancient Sumerians, who described well-established medicinal uses for plants. Ancient Egyptian medicine of 1000 BC are known to have used various herbs for medicine. The Old Testament also mentions herb use and cultivation. Many herbs and minerals used in Ayurveda were described by ancient Indian herbalists such as Charaka and Sushruta during the 1st millenium BC. The first Chinese herbal book was the Shennong Bencao Jing, compiled during the Han Dynasty but dating back to a much earlier date, which was later augmented as the Yaoxing Lun (Treatise on the Nature of Medicinal Herbs) during the Tang Dynasty. Early recognised Greek compilers of existing and current herbal knowledge include Hippocrates, Aristotle, Theophrastus, Dioscorides and Galen.

Roman writers included Pliny the Elder and Celsus. Pedanius Dioscorides included the writings of the herbalist Krateuas, physician to Mithridates VI King of Pontus from 120 to 63 BC in his De Materia Medica. De Materia Medica was translated into several languages and Turkish, Arabic and Hebrew names were added to it throughout the centuries. Latin manuscripts of De Materia Medica were combined with a Latin herbal by Apuleius Platonicus (Herbarium Apuleii Platonici) and were incorporated into the Anglo-Saxon codex Cotton Vitellius C.III. These early Greek and Roman compilations became the backbone of European medical theory and were translated by the Persian Avicenna (Ibn S n , 9801037), the Persian Rhazes (R zi, 865925) and the Jewish Maimonides. Translations of Greek medical handbooks and manuscripts into Arabic took place in the eighth and ninth centuries. Arabic indigenous medicine developed from the conflict between the magic-based medicine of the Bedouins and the Arabic translations of the Hellenic and Ayurvedic medical traditions. Spanish indigenous medicine was influenced by the Arabs from 711 to 1492. Islamic

physicians and Muslim botanists such as al-Dinawari and Ibn al-Baitar significantly expanded on the earlier knowledge of materia medica. The most famous Arabic medical treatise was Avicenna's The Canon of Medicine, which was an early pharmacopoeia and introduced the method of clinical trials. The Canon was translated into Latin in the 12th century and remained a medical authority in Europe until the 17th century. The Unani system of traditional medicine is also based on the Canon.

Translations of the early Roman-Greek compilations were made into German by Hieronymus Bock whose herbal published in 1546 was called Kreuter Buch. The book was translated into Dutch as Pemptades by Rembert Dodoens (15171585), and from Dutch into English by Carolus Clusius, (15261609), published by Henry Lyte in 1578 as A Nievve Herball. This became John Gerard's (15451612) Herball or General Hiftorie of Plantes. Each new work was a compilation of existing texts with new additions. Women's folk knowledge existed in undocumented parallel with these texts. Forty-four drugs, diluents, flavouring agents and emollients mentioned by Discorides are still listed in the official pharmacopoeias of Europe. The Puritans took Gerard's work to the United States where it influenced American Indigenous medicine. Francisco Hernndez, physician to Philip II of Spain spent the years 15711577 gathering information in Mexico and then wrote Rerum Medicarum Novae Hispaniae Thesaurus, many versions of which have been published including one by Francisco Ximnez. Both Hernandez and Ximenez fitted Aztec ethnomedicinal information into the European concepts of disease such as "warm", "cold", and "moist", but it is not clear that the Aztecs used these categories. Juan de Esteyneffer's Florilegio medicinal de todas las enfermedas compiled European texts and added 35 Mexican plants. Martn de la Cruz wrote an herbal in Nahuatl which was translated into Latin by Juan Badiano as Libellus de Medicinalibus Indorum Herbis or

Codex Barberini, Latin 241 and given to King Carlos V of Spain in 1552. It was apparently written in haste and influenced by the European occupation of the previous 30 years. Fray Bernadino de Sahagn's used ethnographic methods to compile his codices that then became the Historia General de las Cosas de Nueva Espana, published in 1793. Castore Durante published his Herbario Nuovo in 1585 describing medicinal plants from Europe and the East and West Indies. It was translated into German in 1609 and Italian editions were published for the next century.

Knowledge transmission and creation Indigenous medicine is generally transmitted orally through a community, family and individuals until "collected". Within a given culture, elements of indigenous medicine knowledge may be diffusely known by many, or may be gathered and applied by those in a specific role of healer such as a shaman or midwife. Three factors legitimize the role of the healer their own beliefs, the success of their actions and the beliefs of the community. When the claims of indigenous medicine become rejected by a culture, generally three types of adherents still use it those born and socialized in it who become permanent believers, temporary believers who turn to it in crisis times, and those who only believe in specific aspects, not in all of it. Elements in a specific culture are not necessarily integrated into a coherent system, and may be contradictory. In the Caribbean, indigenous remedies fall into several classes: certain wellknown European medicinal herbs introduced by the early Spaniard

colonists that are still commonly cultivated; indigenous wild and cultivated plants, the uses of which have been adopted from the Amerindians; and ornamental or other plants of relatively recent introduction for which curative uses have been invented without any historical basis.

Medicinal mushrooms The Ancient Egyptians considered mushrooms a special food item for royalty. For hundreds of years in China, Japan, and other Asian countries, certain mushrooms were thought to have medicinal acitivity. For centuries, Chaga mushrooms have been used in Russia for medicinal purposes. The use of medicinal mushrooms in traditional medicine, is best documented in the East. Medicinal mushrooms are now the subject of study for many ethnobotanists and medical researchers. The ability of some mushrooms to inhibit tumor growth and enhance aspects of the immune system has been a subject of research for approximately 50 years. In the span of this time, preclinical studies have shown 200 species of mushrooms that demonstrated the ability to markedly inhibit the growth of different kinds of tumors, International mushroom research continues today, with a focus on mushroom's that may have hypoglycemic activity, anti-cancer activity, anti-pathogenic activity, and immune system

enhancing activity. Traditional medicine is the sum total of knowledge, skills and practices based on the theories, beliefs and experiences indigenous to different cultures that are used to maintain health, as well as to prevent, diagnose, improve or treat physical and mental illnesses.

Traditional medicine that has been adopted by other populations (outside its indigenous culture) is often termed alternative or

complementary medicine. Herbal medicines include herbs, herbal materials, herbal preparations, and finished herbal products that contain parts of plants or other plant materials as active ingredients.

Who uses traditional medicine? In some Asian and African countries, 80% of the population depend on traditional medicine for primary health care. In many developed countries, 70% to 80% of the population has used some form of alternative or complementary medicine (e.g. acupuncture). Herbal treatments are the most popular form of traditional medicine, and are highly lucrative in the international marketplace. Annual revenues in Western Europe reached US$ 5 billion in 2003-2004. In China sales of products totaled US$ 14 billion in 2005. Herbal medicine revenue in Brazil was US$ 160 million in 2007.

WHO response WHO and its Member States cooperate to promote the use of traditional medicine for health care. The collaboration aims to:

support and integrate traditional medicine into national health systems in combination with national policy and regulation for products, practices and providers to ensure safety and quality;

ensure the use of safe, effective and quality products and practices, based on available evidence;

acknowledge traditional medicine as part of primary health care, to increase access to care and preserve knowledge and resources; and

ensure patient safety by upgrading the skills and knowledge of traditional medicine providers.

Complementary/alternative medicine (CAM) The terms "complementary medicine" or "alternative medicine" are used inter-changeably with traditional medicine in some countries. They refer to a broad set of health care practices that are not part of that country's own tradition and are not integrated into the dominant health care system.

Herbal medicines Herbal medicines include herbs, herbal materials, herbal preparations and finished herbal products, that contain as active ingredients parts of plants, or other plant materials, or combinations. Herbs: crude plant material such as leaves, flowers, fruit, seed, stems, wood, bark, roots, rhizomes or other plant parts, which may be entire, fragmented or powdered.

Herbal materials: in addition to herbs, fresh juices, gums, fixed oils, essential oils, resins and dry powders of herbs. In some countries, these materials may be processed by various local procedures, such as steaming, roasting, or stir-baking with honey, alcoholic beverages or other materials.

Herbal preparations: the basis for finished herbal products and may include comminuted or powdered herbal materials, or extracts, tinctures and fatty oils of herbal materials. They are produced by extraction, fractionation, purification, concentration, or other

physical or biological processes. They also include preparations made by steeping or heating herbal materials in alcoholic beverages and/or honey, or in other materials.
y

Finished herbal products: herbal preparations made from one or more herbs. If more than one herb is used, the term mixture herbal product can also be used. Finished herbal products and mixture herbal products may contain excipients in addition to the active ingredients. However, finished products or mixture products to which chemically defined active substances have been added, including synthetic compounds and/or isolated constituents from herbal materials, are not considered to be herbal.

Traditional use of herbal medicines Traditional use of herbal medicines refers to the long historical use of these medicines. Their use is well established and widely

acknowledged to be safe and effective, and may be accepted by national authorities.

Therapeutic activity Therapeutic activity refers to the successful prevention, diagnosis and treatment of physical and mental illnesses; improvement of symptoms of illnesses; as well as beneficial alteration or regulation of the physical and mental status of the body.

Active ingredient Active ingredients refer to ingredients of herbal medicines with therapeutic activity. In herbal medicines where the active ingredients have been identified, the preparation of these medicines should be

standardized to contain a defined amount of the active ingredients, if adequate analytical methods are available. In cases where it is not possible to identify the active ingredients, the whole herbal medicine may be considered as one active ingredient.

Traditional Medicine In the Western Pacific Region, traditional medicine is widely practised in most countries and areas. The market for traditional medicine products in the Region has expanded significantly over the past decade. More and more governments in the Region have taken or plan to take actions to promote the proper use of traditional medicine and to ensure the safety of users of traditional medicine.

Traditional medicine has been discussed at several regional and subregional meetings in recent years and was the subject of the technical briefing during the forty-ninth session of the WHO Regional Committee for the Western Pacific in 1998. Meetings of ministers of health of Pacific island countries in 1997, 1999 and 2001 discussed traditional medicine and made a number of recommendations designed to improve the practice of traditional medicine in Pacific island countries. The WHO Regional Office for the Western Pacific has provided strong support for traditional medicine and in many ways the Region is in a position to take a global lead in ensuring the safe and effective practice of traditional medicine. The Regional Office has therefore prepared a draft regional strategy for traditional medicine in the Western Pacific (Annex). The Regional Committee is asked to discuss and endorse the draft regional strategy for traditional medicine. Traditional medicine is practised in most countries and areas of the Western Pacific Region. There are no reliable data on the extent of the use of traditional medicine in the Region, but there is evidence that in several countries and areas 40% to 60% of the population uses traditional medicine. Traditional medicine also plays an important economic role in many countries. There has been increasing academic and industrial involvement in traditional medicine during the last decade. To meet demands from the public, governments of the Region have recently paid more attention to traditional medicine and to the possibility of bringing the practice of traditional medicine into mainstream health service systems.

There are many issues associated with the practice of traditional medicine in the Western Pacific Region, the most important of which are summarized at the beginning of the attached draft regional strategy for traditional medicine (Annex). WHO's objective in preparing the regional strategy is to identify the main issues related to the practice of traditional medicine in the Region, to prioritize them, and to propose strategic objectives that WHO and countries can work towards. Local Literature and Studies Healers, Shamans, and Psychic Surgeons of the Philippines The bare hand or psychic surgeons of the Philippines have been one of the most enduring enigmas of modern times. There has been much controversy about the so-called miracle healers of the Philippines. Their ability to open peoples bodies and defies not only conventional scientific and medical knowledge but also challenges what we consensually call reality. How can a human body open and close by touch? How can solid objects become permeable to allow a hand to move through it? To the Western person, brought up in a paradigm structured and shaped by rational thought, it really does require a huge leap of the imagination to be fully open-minded to the possibility that this phenomenon exists. It is not only a challenge to our individual sensibilities, but also to our thinking which has been shaped by the Descartes and Newton scientific heritage.

This is an immense challenge to the consensual reality in which only the material, solid, touchable, and ultimately measurable is real. The ineffable or that which cannot be measured is dismissed, labelled as weird, dismissed and excluded from mainstream Western culture. Our society has always been dismissive of indigenous healing practices. This is maybe because we do not have an understanding or an explanation of the underlying principles of how this type of healing works. It is a more convenient solution to regard the activities of shamans, folk healers, and of course the bare hand surgeons as primitive superstition. The current scientific paradigm is quantum theory, a model that opens up a very curious universe indeed, in which nothing can actually be measured since the very action of measuring it changes its material nature and the observer is not separate to the observed. However we look at it, this thing does not exist in its own right. It is the choices we make and our behaviour as observers that gives it reality at all and, even then, how we look at it changes it. We need to recognise that objective reality becomes in essence a flawed concept, and that consciousness as such is an instrument in the creation of reality. So in the words Albert Einstein; Reality is an illusion, albeit a persistent one. Keeping this notion in mind, if we look at the basic purpose of a ritual, ceremony, or prayer it is really to effect a change, or influence the unfolding of reality. This change is usually to improve the circumstances for a person or group of people, typically healing, drawing in benign influences and so on. To extend this, the procedures and rules for a

ritual, in many respects are identical to the rules of Quantum Mechanics, and that the ineffable spiritual dimension is actually a rational undertaking of our consciousness to effect the transient probability waves that generate reality in time and space. From this perspective, what healers and shamans are doing becomes totally rational, and a ceremony or act of healing is an act of intention operating at a quantum level , whereby this intention is an expression of our conscious desire to alter reality using the principles of Quantum Mechanics. However the implications of this mean that shamanism and psychic surgery can be explained in terms of modern physics. Psychic Surgeons and Shamans can effect change in local reality (i.e. their clients) through what is called spiritual power operating at the quantum level. The process of psychic surgery is rationalized by the Former Professor of Physics and Chemistry at the University of Dortmund, Dr. Alfred Stelter He defines the process of painless, barehanded operation as thus: "The healers form strong etheric force or energy in their hands through intense concentration. This energy penetrates matter at the cellular or even sub-atomic levels where matter and energy are interchangeable. After the accumulation of etheric forces, the magnetic cohesive energy (force that holds he cells of the bodies together) is separated through unpolarization. And then after the operation, the cells go back to their former appearance.

Now from a personal view, I always feel, that everything which is manifested in the physical world, has a cause or source. The fact that we maybe are unable to rationally understand, define, or explain is not relevant, as the sages and wise ones say the proof is in the eating of the pudding, and in the ten years that I have been working and researching in the Philippines I have come to do just that. So although the Quantum Mechanics principles may satisfy our rational and logical minds, it is not that relevant. The psychic surgeons and shamans certainly do not see their work in those terms. It is always an expression of the great mystery. If we can embrace this as a mystery, it can mean that we may enter this magical world, where reality is not as solid as we think it is. Striving for rational explanations in some way keeps us outside, and prevents us from entering this mysterious world. The ancestral traditions and the strong folk culture of the Philippines have long provided the background that has fostered a climate of general tolerance and acceptance towards traditional healers, shamans, and psychic surgeons. This tolerance also extends to Government Ministers, Presidents, and interestingly; also to the powerful Catholic Church in the Philippines. There was a very sympathetic feature article titled 'Priest heals through power of touch' in a recent national newspaper (the Philippine Daily Inquirer July 30th 2007 Vol 22/ No.232) about Father Fernando Saurez. One of he reasons why he has come to national prominence is that the husband of President Arroyo, was one of those healed by the priest in his celebrated miraculous recovery last

year. Father Saurez's healing work is all approved and praised by the church hierarchy. Filipinos have acquired this tolerance from their old traditions that maintained an awareness and faith in the existence of nature spirits called anitos. These magical beings reside within an extended definition of the boundaries of the natural world. Although the Filipino people broadly regard themselves as rationalists (just as we do), they also as a culture are more readily to embrace the more intangible, enigmatic, and what we know as the metaphysical and shamanic dimension of reality. This view is endorsed by research from the Asian Studies Center Organisation; While Christianity has been the major religion in the Philippines since the beginning of the Spanish colonial period in 1565, it has always been mixed with traditional animistic beliefs and practices, giving Philippine Catholicism a particular national character. Another characteristic of religion in the Philippines, whether it is Roman Catholic, Protestant, or Islam, is that its practices openly incorporate animistic experiences and practices. Although there is a powerful urban desire propelled by the commercial financial interests to move into a modern 'shopping mall' consumer society, marketed as the 'Philippines Dream' (part of the global consumer dream). This Dream is really focussed on the major urban areas. The vast majority of people live in a more rural environment. There is also a vast gap in wealth between the urban middle class and those in the provincial rural areas. The people who live in the remote rural

settlements and outer provinces have a closer and more intimate relationship with the natural world. In addition there is often a considerable distance from modern medical facilities, and finally there is not the money to pay for modern medical treatment and medication. This means that there is still a lot of work for the traditional healers such as the Albularyos (shamans), Herbolarios (herb doctors), and Manghihilot (traditional bonesetters).

FILIPINO FOODS FOR HEALTH The Philippine Islands are divided into three geographic regions; Luzon, Viyasas, and Mindanao. Each region has their own traditional foods. The traditional foods for all the Islands are rice, pork, chicken adobo, pancit (rice noodles), panakbet (mixed vegetables), fish, and lumpia (similar to Chinese egg roll) Adobo is a method of preparing certain meats such as pork or chicken that have been marinated in vinegar, garlic, soy sauce, bay leaf and ground pepper. Pancit is a pasta made of rice or wheat noodles and is cooked with chicken, shrimp or pork in soy sauce and garlic. Pancit resembles a Chinese chow-mein dish. Rice is eaten everyday by Filipinos because it is believed to give a person energy. Bagoong (fermented fish) and patis (fish extract) are used as spices daily in food.

Garlic and onions are also used daily because it is believed they thin the blood and lower blood pressure. To treat diarrhea, chewing on guava shoots is recommended. The Filipino diet is traditionally healthy because their basic staples are vegetables, fruits, and fish. Faith healing is the attempt to use religious or spiritual means such as prayer, mental practices, spiritual insights, or other techniques to prevent illness, cure disease, or improve health. Faith healers say they can summon divine or supernatural intervention on behalf of the ill and say their practice may afford gradual relief or bring about sudden "miracle cures." Faith healing refers to healing that occurs supernaturally, as the result of prayer rather than the use of medicines or the involvement of physicians or other conventional medical care. Such healing's are often referred to as miracles. Many have asked questions about "faith-healing" in the Philippines. Who are these faith-healers? How genuine are their powers of healing? In the Philippines, there are basically three types of traditional healers: the Albularyo (herb doctors), the Baylan (mediums) and the Espiritista (spiritualists).

Albularyo

An herb doctor lives in a village and has an occupation. He may be a farmer, a plow maker or a carpenter. He is well sought after. He will not perform surgery, he/she will treat the patient, using herbs and oraciones (prayers).

The Baylan So called mediumistic healing, in one form or another, is found in many countries. In the Philippines, mediums are believed to possess extraordinary powers to cure sickness, to exorcise evil spirits out of the human body, and to intercede with good spirits for the petitions of the people. The mediums claim to have special knowledge of the environmental spirits. They perform all important rituals and chant prayers for the community when the village faces a crisis.

Espiritista Plane loads of ailing Western tourists have made their way to Baguio City to seek healing from a "faith healer". Baguio City, a beautiful resort center, north of Manila, is frequented by rich Filipinos and Westerners during the hot dry season. It is well-known for its faith-healers. At least four faith-healers practice there. Some ten others operate in nearby Pangasinan province. These healers are called spiritualist, psychic or astral surgeons who claim to cut incisions with their fingers and perform other miracles of para-science.

Ten (10) Herbal Medicines in the Philippines Approved by the Department of Health (DOH) These are the list of the ten (10) medicinal plants that the Philippine Department of Health (DOH) through its "Traditional Health Program" have endorsed. All ten (10) herbs have been thoroughly tested and have been clinically proven to have medicinal value in the relief and treatment of various ailments: 1. Akapulko (Cassia alata) - also known as "bayabas-bayabasan" and "ringworm bush" in English, this herbal medicine is used to treat ringworms and skin fungal infections. 2. Ampalaya (Momordica charantia) - known as "bitter gourd" or "bitter melon" in English, it most known as a treatment of diabetes (diabetes mellitus), for the non-insulin dependent patients. 3. Bawang (Allium sativum) - popularly known as "garlic", it mainly

reduces cholesterol in the blood and hence, helps control blood pressure. 4. Bayabas (Psidium guajava) - "guava" in English. It is primarily used as an antiseptic, to disinfect wounds. Also, it can be used as a mouth wash to treat tooth decay and gum infection. 5. Lagundi (Vitex negundo) - known in English as the "5-leaved chaste tree". It's main use is for the relief of coughs and asthma. 6. Niyog-niyogan (Quisqualis indica L.) - is a vine known as "Chinese honey suckle". It is effective in the elimination of intestinal worms, particularly the Ascaris and Trichina. Only the dried matured seeds are medicinal -crack and ingest the dried seeds two hours after eating (5 to 7 seeds for children & 8 to 10 seeds for adults). If one dose does not eliminate the worms, wait a week before repeating the dose. 7. Sambong (Blumea balsamifera)- English name: Blumea camphora. A diuretic that helps in the excretion of urinary stones. It can also be used as an edema. 8. Tsaang Gubat (Ehretia microphylla Lam.) - Prepared like tea, this herbal medicine is effective in treating intestinal motility and also used as a mouth wash since the leaves of this shrub has high fluoride content. 9. Ulasimang Bato | Pansit-Pansitan (Peperomia pellucida) - It is effective in fighting arthritis and gout. The leaves can be eaten fresh (about a cupful) as salad or like tea. For the decoction, boil a cup of clean chopped leaves in 2 cups of water. Boil for 15 to 20 minutes. Strain, let cool and drink a cup after meals (3 times day). 10. Yerba Buena (Clinopodium douglasii) - commonly known as Peppermint, this vine is used as an analgesic to relive body aches and

pain. It can be taken internally as a decoction or externally by pounding the leaves and applied directly on the afflicted area.

Tips on Handling Medicinal Plants / Herbs: If possible, buy herbs that are grown organically - without pesticides. Medicinal parts of plants are best harvested on sunny mornings. Avoid picking leaves, fruits or nuts during and after heavy rainfall. Leaves, fruits, flowers or nuts must be mature before harvesting. Less medicinal substances are found on young parts. After harvesting, if drying is required, it is advisable to dry the plant parts either in the oven or air-dried on screens above ground and never on concrete floors. Store plant parts in sealed plastic bags or brown bottles in a cool dry place without sunlight preferably with a moisture absorbent material like charcoal. Leaves and other plant parts that are prepared properly, welldried and stored can be used up to six months. Tips on Preparation for Intake of Herbal Medicines: Use only half the dosage prescribed for fresh parts like leaves when using dried parts. Do not use stainless steel utensils when boiling decoctions. Only use earthen, enamelled, glass or alike utensils. As a rule of thumb, when boiling leaves and other plant parts, do not cover the pot, and boil in low flame.

Decoctions loose potency after some time. Dispose of decoctions after

one day. To keep fresh during the day, keep lukewarm in a flask or thermos. Always consult with a doctor if symptoms persist or if any sign of allergic reaction develops. Theoretical Framework of the Study Theories and concepts of systems of traditional medicine The theories and concepts of prevention, diagnosis, improvement and treatment of illness in traditional medicine historically rely on a holistic approach towards the sick individual, and disturbances are treated on the physical, emotional, mental, spiritual and environmental levels

simultaneously. As a result, most systems of traditional medicine may use herbal medicines or traditional procedure-based therapies along with certain behavioral rules promoting healthy diets and habits. Holism is a key element of all systems of traditional medicine. Therefore, when reviewing the literature on traditional medicine (both herbal medicines and traditional procedure-based therapies), the theories and concepts of the individual practice of traditional medicine, as well as the cultural background of those involved, must be taken into account. Traditional medicine has been used in some communities for thousands of years. As traditional medicine practices are adopted by new populations there are challenges.

International diversity: Traditional medicine practices have been adopted in different cultures and regions without the parallel advance of international standards and methods for evaluation. National policy and regulation: Not many countries have national policies for traditional medicine. Regulating traditional medicine products, practices and practitioners is difficult due to variations in definitions and categorizations of traditional medicine therapies. A single herbal product could be defined as either a food, a dietary supplement or an herbal medicine, depending on the country. This disparity in regulations at the national level has implications for international access and distribution of products. Safety, effectiveness and quality: Scientific evidence from tests done to evaluate the safety and effectiveness of traditional medicine products and practices is limited. While evidence shows that acupuncture, some herbal medicines and some manual therapies (e.g. massage) are effective for specific conditions, further study of products and practices is needed. Requirements and methods for research and evaluation are complex. For example, it can be difficult to assess the quality of finished herbal products. The safety, effectiveness and quality of finished herbal medicine products depend on the quality of their source materials (which can include hundreds of natural constituents), and how elements are handled through production processes. Knowledge and sustainability: Herbal materials for products are collected from wild plant populations and cultivated medicinal plants. The

expanding herbal product market could drive over-harvesting of plants and threaten biodiversity. Poorly managed collection and cultivation practices could lead to the extinction of endangered plant species and the destruction of natural resources. Efforts to preserve both plant populations and knowledge on how to use them for medicinal purposes is needed to sustain traditional medicine. Patient safety and use: Many people believe that because medicines are herbal (natural) or traditional they are safe (or carry no risk for harm). However, traditional medicines and practices can cause harmful, adverse reactions if the product or therapy is of poor quality, or it is taken inappropriately or in conjunction with other medicines. Increased patient awareness about safe usage is important, as well as more training, collaboration and communication among providers of traditional and other medicines.

Dorothea Orems Self-Care Theory Defined Nursing: The act of assisting others in the provision and management of self-care to maintain/improve human functioning at home level of effectiveness.
y

Focuses on activities that adult individuals perform on their own behalf to maintain life, health and well-being.

y y

Has a strong health promotion and maintenance focus. Identified 3 related concepts: 1. Self-care activities an Individual performs independently throughout life to promote and maintain personal well-being.

2. Self-care deficit results when self-care agency (Individuals ability) is not adequate to meet the known selfcare needs. 3. Nursing System nursing interventions needed when Individual is unable to perform the necessary self-care activities: 1. Wholly compensatory nurse provides entire selfcare for the client.


Example: care of a new born, care of client recovering from surgery in a post-anesthesia care unit

2. Partial compensatory nurse and client perform care, client can perform selected self-care activities, but also accepts care done by the nurse for needs the client cannot meet independently.


Example: Nurse can assist post operative client to ambulate, Nurse can bring a meal tray for client who can feed himself

3. Supportive-educative nurses actions are to help the client develop/learn their own self-care abilities through knowledge, support and encouragement.

Transcultural Nursing Madeleine Leininger is considered as the founder of the filed of transcultural nursing.

Leininger has defined transcultural nursing as a comparative study of cultures to understand similarities (culture universal) and difference (culture-specific) across human groups.

Illness and wellness are shaped by a various factors including perception and coping skills, as well as the social level of the patient.

y y

Cultural competence is an important component of nursing. Culture influences all spheres of human life. It defines health, illness, and the search for relief from disease or distress. With increased mobilization of people across geographical and national borders, multicultural trends are emerging in many countries. (Ayonrinde O, 2003)

Religious and Cultural knowledge is an important ingredient in health care.

For a nurse to successfully provide care for a client of a different cultural or ethnic to background, effective intercultural

communication must take place.

Intercultural communication occurs when each person attempts to understand the others point of view from his or her own cultural frame of reference.

Effective intercultural communication is facilitated by identification of areas of commonalities by the nurse.

After reaching a cultural. understanding, the nurse must consider cultural factor throughout the nursing process.

TRADITIONAL CONCEPTS OF HEALTH AND DISEASE

The health concepts held by many cultural, groups may result in people choosing not to seek mordern medical treatment procedures because they do not view the illness or disease as coming from within themselves

In many Eastern cultures and other cultures in the developing world, the locus of control for disease causality often is centered outside the individual, whereas in Western cultures, the locus of control tends to be more internally oriented (Dim-out, 1995).

The individuals from other cultures might not follow thorough with health-promoting or treatment recommendations because they perceive the medical or other health- promoting encounter as a negative or perhaps even hostile experience.

Individual patients and health care practitioners have specific notions about health and disease causality and treatment which come from the respective cultural and social training, beliefs, and values; the personal beliefs, values, and behaviors-, and the understanding of biomedical concepts that each group holds..

Health care provider need to be flexible in the design of programs, policies, and services to meet the needs and concerns of the culturally diverse population, groups that are likely to be encountered. Folk illnesses are generally learned syndromes that individuals from particular cultural groups claim to have and from which their culture defines the etiology, behaviors, diagnostic procedures, prevention methods, and traditional healing or curing practices.

Most cases of lay illness have multiple causalities and may require several different approaches to diagnosis, treatment, and cure including folk and Western medical interventions

Folk illnesses, which are perceived to arise from a variety of causes, often require the services of a folk healer who may be a local corianders, shaman, native healer, spiritualist, root doctor, or other specialized healer.

The use of traditional or alternate models of health care delivery is widely varied and may come into conflict with Western models of health care practice. Understanding these differences may help us to be more sensitive to the special beliefs and practices of multicultural target groups when planning a program.

Culture guides behavior into acceptable ways for the people in a specific group as such culture originates and develops within the social structure through inter personal interactions.

CONCEPT OF CULTURE Culture is learned by each generation through both formal and informal life experiences.
y y

Language is primary through means of transmitting culture. The practices of particular culture often arise because of the group's social and physical environment.

Culture practice and beliefs are adapted over time but they mainly remain constant as long as they satisfy needs.

Transcultural Nursing Theory

The goal of Transcultural Nursing is to develop a scientific and humanistic body of knowledge in order to prove culture-specific and culture-universal nursing care practices. Transcultural Nursing can be defined as that field of nursing focused on the comparative study and analysis of different cultures and subcultures in the world with respect to their caring behavior; nursing care; and health-illness values, beliefs and patterns of behavior.

Paradigm Below is the paradigm of the study:

Input Questionnaire Interview

Process Analysis Interpretation

Output Reasons For Seeking Traditional Forms of Healing

Figure 1 Research Paradigm The diagram above represents the how culture and beliefs, socioeconomic factors, and availability of technology hinder the

respondents is utilizing modern forms of healing.

Definition of Terms Traditional Forms of Healing. Herbal medicines include herbs, herbal materials, herbal preparations and finished herbal products that contain as active ingredients parts of plants, or other plant materials, or combinations. Traditional use of herbal medicines refers to the long historical use of these medicines. Their use is well established and widely acknowledged to be safe and effective, and may be accepted by national authorities. Culture and Belief. Set of values, beliefs and traditions, that are held by a specific group of people and handed down from generation to generation. Culture is also beliefs, habits, likes, dislikes, customs and rituals learn from ones family. Hilot. The traditional midwife that people in rural areas often call to give birth to pregnant women.

Albularyo. (Herbolaryo) a traditional doctor who practices medicine through the use of herbs and other medicinal plants. Oftentimes, they use other traditional ways such as tawak, tawas, incense, and other ancient ways to heal people. Espiritista. A person who communicates to spirits. Herbal Medicine. The herbs and medicinal plants used in traditional forms of healing. These are Lagundi, Yerba Buena, Bawang, and other herbal plants. Tawak. The traditional form of healing for people who have incurred animal bites. Statement of the Problem This study aimed to know the Factors Influencing Mothers of Brgy. Bagong Buhay in seeking traditional forms of healing: Specifically, it sought to answer the following questions: 1. How may the profile of the respondents be described in terms of: 1.1. 1.2. 1.3. 1.4. Age Educational Attainment Occupation Monthly Income

2. What are the factors influencing mothers to seek traditional forms of healing?

2.1. 2.2. 2.3.

Culture and Beliefs Socioeconomic Availability of Technology and Knowledge

3. What is the implication of the study to health practices? Significance of the Study This study will be significant to the following people: Community. Through this study, the people of the community will be able to have knowledge about the traditional forms of healing that is acceptable and allowed by the Department of Health. Nursing Students. This study will create an awareness about the beliefs, practices, and culture of the community. As they become aware, they can develop plans to assist the people in acquiring knowledge of the disadvantages of traditional forms of healing. Future Researchers. They can utilize this study as basis for future studies related to practices and beliefs of the community regarding traditional forms of healing. Scope and Limitation This study focused on the traditional forms of healing practiced by the mothers. The respondents of the study were the mothers living in Purok Maligaya, Brgy. Bagong Buhay, Cabanatuan City, Nueva Ecija. Purposive sampling was utilized in the study. The study used descriptive method. Questionnaires and interview were employed in gathering data. The study was conducted from February to May, 2010.

CHAPTER 2 METHOD

This chapter presents the research design, participants, and instruments used in the study. It also discusses the procedure of gathering data and the analysis. Research Design The method of research used in this study was the descriptive survey which aimed to find the real existing phenomena on topics being developed. This method described what really exists or What is. According to Tan (2006), descriptive normative survey is self-reported data which are collected from samples for purposes of describing populations in relation to specific given variables. This method involves the classification and enumeration of collated data which are gathered using a questionnaire. Participants The respondents of the study were the mothers living at Purok Maligaya, Brgy. Bagong Buhay, Cabanatuan City, Nueva Ecija. The respondents from the place are surrounded by different cultural beliefs. It was observed by the nursing students of Araullo University when they had their community health nursing practice. They attested that they have used traditional forms of healing for a long time. Thus, this stimulated the interests of the researchers that the study be conducted in the place. Mothers were chosen since women are the ones who make the decision for health care most of the time. Research Site

The study was conducted at Purok Maligaya, Brgy. Bagong Buhay, Cabanatuan City, Nueva Ecija which is a rural area where traditional forms of healing are mostly practiced. This community is also an adopted community of the College of Nursing and the researchers have previously encountered the people of this rural area during their community exposure. There are 602 residents in Bagong buhay. Purok Maligaya has a total of 38houses. There are 40 families living in the said area. Since there are 40 families, it can be considered that there are 40 mothers. Materials and Instruments The study was highly dependent on the questionnaire and interview in gathering needed data. Data Analysis The data gathered were grouped, tallied and carefully organized into five tables. Frequency counts, percentages and ranking are reflected in all the tables. Three of the problems are presented in weighted

frequency counts and weighted means. Two of the tables presented the percentage and ranking system.

The researcher was guided by the following: 1. Formula

a. For percentage computation % = F/ N x 100 where : % = percentage F = number of responses for every item N = total number of cases or respondents b. For weighted mean computation WM= TWF / N Where : WN= weighted mean TWF= Total of the product of the rank values 2. Table of Equivalents/ Validation of the Instruments Category Strongly Agree Agree Moderately Agree Moderately disagree Strongly disagree Rank Values 5 4 3 2 1 Equivalent 4.5 5.00 3.5 4.49 2.5 3.49 1.6 2.00 below 1.5

CHAPTER 3 PRESENTATION, ANALYSIS, AND INTERPRETATION OF RESULTS

This chapter presents the results of the survey on Factors Influencing Mothers in Seeking Traditional Forms of Healing, analysis and interpretation of data. Profile of the Respondents

Age 25 35 36 41 42 47 48 53 54 60 Educational Attainment

Frequency 6 15 5 4 10

Percentage 15 37.5 12.5 10 25

5 9 12 4

12.5 22.5 30 10

5 5 25 5 10

12.5 12.5 62.5 12.5 25

College Graduate

Occupation Self Employed Employed Unemployed Average Monthly Income Dependent Below 1000 1001 - 5000 5001 10000 10001 15000 15001 and above Total

10 7 9 4 5 5 40

25 17.5 22.5 10 12.5 12.5 100

Most of the respondents age 36 to 41 years old. There are 15 respondents aging 36 to 41 years old. Twenty five percent of the population or 10 respondents age 54 to 60 years old. There are 6 respondents aging 25 to 35 years old. There are 5 respondents aging 48 to 53 years old and lastly 10 % or 4 respondents age 54 to 60 years old. Age has a relationship with the belief pattern. An older population may indicate a more culture and tradition inclined mentality. The more people are expected to believe in traditional forms of healing once they are already old since they have encountered themselves their ancestors who are more inclined to traditional forms of healing. The respondents are expecting a population of younger and older generation combined into one community because there are a lot of young respondents and at the same time, there are a lot of old respondents. Younger individuals are thought to be more open minded. Since the respondents is a mixture of old and young population, the researchers are anticipating that some of them have a strong belief on traditional forms of healing and some of them are open minded when it comes to modern forms of healing. Most of the respondents were elementary graduate. There were12 respondents or 30 % of the population who reached grade 6 and successfully finished it. There were 9 respondents or 22.5 % of the population who reached elementary level. There were 4 respondents who reached high school level. There were 5 respondents who have no formal

education, another 5 reached college level and lastly another 5 who have successfully graduated from college. The educational attainment has a big contribution on the knowledge level that the respondents have. People who go to college are more open minded than those who are not educated. They are more likely to choose modern forms of treatment and healing rather than the traditional ones. Most of the respondents were self-employed. There 25 self employed respondents which account for 62.5 % of the total population. There are 10 unemployed who account for 25 % of the population and lastly there are 5 respondents who account for 12.5 % of the total population. Occupation has a big impact on decision making Will I choose modern forms of healing over the traditional ones? This is because modern forms of healing can be very costly sometimes or even most of the time. Since most of the respondents are just self employed and most are farmers or are taking care of their own livestock, there is a bigger chance that they will just utilize their earnings for food and other daily expenses. There were 10 respondents who are just dependents. They account for 25 % of the total population. There were 9 respondents who are earning 1001 to 5000 pesos per month. There are 7 respondents who are earning less than 1000 pesos per month. There are 5 respondents

earning 10001 to 15000 pesos a month and another 5 earning more than

15001 a month. And lastly there are 4 respondents earning 5001 to 10,000 pesos a month. With an income mentioned in this table, the respondents are more likely to resort to traditional forms of healing because they have a below average income. They are more likely to spend their money on food and other things than medicine since they have their own backyard which is full of herbal plants and they have their own culture which is rich in beliefs.

Factors influencing mothers to seek traditional forms of healing

Weighted Mean 1. I believe it is the best way to 3.0 remedy common ailments. 2. It was proven to be more 2.0 effective. 2. Our ancestors have long used 3.7 these traditional forms of healing and are passed down to us as part of our practice. 4. I believe that it is accepted to use 2.7 even the though doctors dont promote it.

Culture and Beliefs

Verbal Description Moderately Agree Moderately Disagree Agree

Ranking 4 5 2

Moderately Agree

5. It is more effective and no side effects rather that consulting physicians and buying medicines from the pharmacy. 6. I believe that these traditional forms of healing are the last resort when doctors cant cure our illness. 7. We use it because many of my neighbors use these traditional forms of healing. 8. These alternative medicines are abundant in our area so we use it always to remedy our common illness. 9. We believe that the common compositions of these alternative medicines are the same as those in the medicines that are commonly sold in the pharmacy. 10. Tawak, herbal medicines, pwera usog, and other traditional forms of healing are both efficient (requiring little resources) and effective (producing desired effect). Total weighted mean

2.8

Moderately Agree Agree

3.6

2.8 3.9

Moderately Agree Agree

5 1

2.7

Moderately Agree

2.7

Moderately Agree

2.99

Moderately Agree

Weighted Mean 1. It has low prices compared to the 3.8 commercial drugs that are sold to the pharmacy 2. Our family income is not 3.7 sufficient for us to consult doctors and buy drugs and treatment recommended by the department of health. 3. We would rather buy food rather 3.6 spend it buying accepted and contemporary forms of healing. 4. Even if we have the money, we 3.9 will not spend it on contemporary forms of healing; we would rather save it for other purposes.

Socioeconomic

Verbal Description Agree

Ranking 5

Agree

Agree

Agree

5. We want to entrust our money to traditional forms of healing instead of conventional medicines and treatment. 6. It is costly to have anti-rabies vaccination so we always resort to tawak whenever there are dog bites. 7. Hilot is less costly instead of going to the doctor for a check up. 8. Herbal medicines like ampalaya, ulasimang bato, lagundi, etc. are already readily available in our backyard. 9. I believe that conventional forms of medicine will just make my love ones sick making me spend more money on health restoration. 10. Natural forms of healing and illness prevention are more cost effective than conventional forms. Total Weighted Mean Technology and Knowledge Based Oriented 1. We have no choice but to resort to traditional forms of healing because there is no available conventional medicine and treatment. 2. Even if we have the money, we dont have the facilities for diagnosis of illnesses, this is the reason why we let hilots and herbolaryos guess what our disease is. 3. We dont go to the clinic for an anti-rabies or anti-venom in case of animal bites because they are not available. Only tawak is available in our place. 4. We might have resorted to conventional forms of healing if these are only present within our vicinity. 5. The necessary medicines are available. We just dont

2.6

Moderately Agree Agree

4.1

4.2 4.5

Agree Strongly Agree

2 1

2.0

Moderately Disagree Moderately Agree Agree Verbal Description

2.6

3.5 Weighted Mean

Ranking

3.6

Agree

3.7

Agree

3.5

Agree

3.9

Agree

2.8

Moderately Agree

avail them. 6. There are no nearby clinics or hospitals in our area that is why we resort to traditional forms of healing. 7. There are no equipments and medicine for different chronic and emergency conditions in an area that is why we depend on traditional forms of healing. 8. There is no available information about the acceptable traditional forms of healing in our place. 9. Medical missions in our community are too seldom causing us to often resort to traditional forms of healing. 10. Our community is too far from the city where medical technology is mostly found. Total Weighted Mean

3.8

Agree

3.9

Agree

2.6

Moderately Agree Moderately Agree Agree

2.7

3.5

3.4

Moderately Agree

The respondents agreed that their ancestors have long used these traditional forms of healing and are passed down to us as part of our practice (WM=3.7), they believe it is the best way to remedy common ailments (WM= 3.9), and they believe that these traditional forms of healing are the last resort when doctors cant cure our illness (WM=3.6). They moderately agreed on the other hand that they believe it is the best way to remedy common ailments (WM=3.0), it was proven to be more effective (WM=2.0), they believe that it is accepted to use even the though doctors dont promote it (WM=2.7), It is more effective and no side effects rather that consulting physicians and buying medicines from the pharmacy (WM= 2.8), they use it because many of their neighbors use these

traditional forms of healing (WM=2.8), they believe that the common compositions of these alternative medicines are the same as those in the medicines that are commonly sold in the pharmacy(WM=2.7), and Tawak, herbal medicines, pwera usog, and other traditional forms of healing are both efficient (requiring little resources) and effective (producing desired effect) (WM=2.7). The respondents attested that they are used to taking herbal medicines and going to herbularyos rather than going to doctors, hospitals, and clinics in the urban area. Their ancestors have the biggest influence towards their preference on what medicine they will take. Their belief system on what is the most effective drug and at the same time most efficient is deeply rooted in their culture. Most of them even definitely believe that tawak is better than anti-rabies vaccination. A lot of them even trust their ancestors more than they believe in doctors. The elderly are even more close minded about modern forms of healing. The respondents strongly agreed that herbal medicines like ampalaya, ulasimang bato, lagundi, etc. are already readily available in our backyard (WM=4.5). On the other hand, they only agreed that it has low prices compared to the commercial drugs that are sold to the pharmacy (WM=3.8), their family income is not sufficient for us to consult doctors and buy drugs and treatment recommended by the department of health (WM=3.7), they would rather buy food rather spend it buying accepted and contemporary forms of healing (WM=3.6), even if they have the money, they will not spend it on contemporary forms of healing; they would rather save it for other purposes (WM=3.9), it is costly to have anti-

rabies vaccination so we always resort to tawak whenever there are dog bites (WM=4.1), and hilot is less costly instead of going to the doctor for a check up (WM=4.2). Lastly they only moderately agreed that they want to entrust our money to traditional forms of healing instead of conventional medicines and treatment (WM=2.6), they believe that conventional forms of medicine will just make their love ones sick making me spend more money on health restoration (WM=2.0), and natural forms of healing and illness prevention are more cost effective than conventional forms (WM=2.6). The respondents obviously have more reasons related to socioeconomic factors rather than cultural beliefs. Most of them attested that why would they even bother to avail of modern forms of medicine if they can even buy a food for their daily consumption. A lot of them will just pick herbal plants and thats it, they believe they will get well and be free of the illness. It is widely acknowledged that health and social status are intimately related such that individuals in higher social classes are healthier and live longer than those in lower classes. This is true regardless of whether income, education or another socioeconomic indicator is used and regardless of the health outcome used. Health improves with each increment in social class. So it is not only the most disadvantaged members of a society that experience poor health, but rather health status decreases with each step down the socioeconomic ladder, thus affecting the health of the entire population.

The respondents moderately agreed that necessary medicines are available buy they just dont avail them (WM=2.8), there is no available information about the acceptable traditional forms of healing in our place(WM=2.6), and medical missions in our community are too seldom causing us to often resort to traditional forms of healing (WM=2.7). On the other hand, they agreed that they have no choice but to resort to traditional forms of healing because there is no available conventional medicine and treatment, even if they have the money(WM=3.6), they dont have the facilities for diagnosis of illnesses, this is the reason why they let hilots and herbolaryos guess what their disease is (WM=3.7), they dont go to the clinic for an anti-rabies or anti-venom in case of animal bites because they are not available(WM=3.5), they might have resorted to conventional forms of healing if these are only present within their vicinity (WM=3.9), there are no nearby clinics or hospitals in our area that is why we resort to traditional forms of healing (WM=3.8), there are no equipments and medicine for different chronic and emergency conditions in an area that is why we depend on traditional forms of healing (WM=3.9), and their community is too far from the city where medical technology is mostly found (WM=3.5). Since Purok Maligaya of Bagong Buhay are very far from the urban area where there are available modern means of treatment of medicine, the respondents choose to use traditional forms of healing because this is what is available to them. Most respondents attested that if they only have the facilities, then, they will use it.

3. What is the implication of the study to nursing practice? Nursing must always be transcultural. It must adapt to the different belief system that people has. There are traditional forms of healing that are accepted such as the use of herbal medicines but we still have to educate the public of its proper use. Thus, through this study, by having a picture of what is the belief system, socioeconomic status and availability of technology in far flung places like the research site utilized in this study, nurses will become aware of the techniques that they have to use.

Chapter IV SUMMARY, CONCLUSION, AND RECOMMENDATION This chapter presents the summary of findings, conclusions and recommendation gathered by the researchers. Summary Most of the respondents age 36 to 41 years old. There are 15 respondents aging 36 to 41 years old. Twenty five percent of the population or 10 respondents age 54 to 60 years old. There are 6 respondents aging 25 to 35 years old. There are 5 respondents aging 48 to 53 years old and lastly 10 % or 4 respondents age 54 to 60 years old. Most of the respondents are elementary graduate. There are 12 respondents or 30 % of the population who reached grade 6 and successfully finished it. There are 9 respondents or 22.5 % of the population who reached elementary level. There are 4 respondents who reached high school level. There are 5 respondents who have no formal education, another 5 who reached college level and lastly another 5 who have successfully graduated from college. Most of the respondents are self-employed. There 25 self employed respondents which account for 62.5 % of the total population. There are 10 unemployed who account for 25 % of the population and lastly there are 5 respondents who account for 12.5 % of the total population. There are 10 respondents who are just dependents. They account for 25 % of the total population. There are 9 respondents who are earning

1001 to 5000 pesos per month. There are 7 respondents who are earning less than 1000 pesos per month. There are 5 respondents earning 10001 to 15000 pesos a month and another 5 earning more than 15001 a month. And lastly there are 4 respondents earning 5001 to 10,000 pesos a month. Factors influencing mothers to seek traditional forms of healing? Culture and Beliefs The respondents agreed that their ancestors have long used these traditional forms of healing and are passed down to us as part of our practice (WM=3.7), they believe it is the best way to remedy common ailments (WM= 3.9), and they believe that these traditional forms of healing are the last resort when doctors cant cure our illness (WM=3.6). They moderately agreed on the other hand that they believe it is the best way to remedy common ailments (WM=3.0), it was proven to be more effective (WM=2.0), they believe that it is accepted to use even the though doctors dont promote it (WM=2.7), It is more effective and no side effects rather that consulting physicians and buying medicines from the pharmacy (WM= 2.8), they use it because many of their neighbors use these traditional forms of healing (WM=2.8), they believe that the common compositions of these alternative medicines are the same as those in the medicines that are commonly sold in the pharmacy(WM=2.7), and Tawak, herbal medicines, pwera usog, and other traditional forms of healing are both efficient (requiring little resources) and effective (producing desired effect) (WM=2.7).

Socioeconomic The respondents strongly agreed that Herbal medicines like ampalaya, ulasimang bato, lagundi, etc. are already readily available in our backyard (WM=4.5). On the other hand, they only agreed that it has low prices compared to the commercial drugs that are sold to the pharmacy (WM=3.8), their family income is not sufficient for us to consult doctors and buy drugs and treatment recommended by the department of health (WM=3.7), they would rather buy food rather spend it buying accepted and contemporary forms of healing (WM=3.6), even if they have the money, they will not spend it on contemporary forms of healing; they would rather save it for other purposes (WM=3.9), it is costly to have antirabies vaccination so we always resort to tawak whenever there are dog bites (WM=4.1), and hilot is less costly instead of going to the doctor for a check up (WM=4.2). Lastly they only moderately agreed that they want to entrust our money to traditional forms of healing instead of conventional medicines and treatment (WM=2.6), they believe that conventional forms of medicine will just make their love ones sick making me spend more money on health restoration (WM=2.0), and natural forms of healing and illness prevention are more cost effective than conventional forms (WM=2.6). Technology and Knowledge Based Oriented

The respondents moderately agreed that necessary medicines are available buy they just dont avail them (WM=2.8), there is no available information about the acceptable traditional forms of healing in our

place(WM=2.6), and medical missions in our community are too seldom causing us to often resort to traditional forms of healing (WM=2.7). On the other hand, they agreed that they have no choice but to resort to traditional forms of healing because there is no available conventional medicine and treatment, even if they have the money(WM=3.6), they dont have the facilities for diagnosis of illnesses, this is the reason why they let hilots and herbolaryos guess what their disease is (WM=3.7), they dont go to the clinic for an anti-rabies or anti-venom in case of animal bites because they are not available(WM=3.5), they might have resorted to conventional forms of healing if these are only present within their vicinity (WM=3.9), there are no nearby clinics or hospitals in our area that is why we resort to traditional forms of healing (WM=3.8), there are no equipments and medicine for different chronic and emergency conditions in an area that is why we depend on traditional forms of healing (WM=3.9), and their community is too far from the city where medical technology is mostly found (WM=3.5).

Conclusions Base on the summary of findings, the following conclusions are made: 1. Most of the respondents age 36 to 41 years old and majority of them are elementary graduates. They are mostly self-employed.

2. The respondents have a strong belief in traditional forms of healing because of their ancestors. They have difficulty of eliminating the use of traditional forms of healing because the practice has been in their place for ages and has been thought by a lot of them as cost effective and efficient way of healing certain illness and disability. 3. The respondents use herbal medicines because they are readily available. Most of the respondents have gardens in their backyard where one can find a lot of herbal medicines advocated by the Department of Health. 4. The respondents location is making them find it difficult to access modern medicine. 5. The respondents have below average income making them choose traditional rather than modern forms of healing. Recommendation Based on the findings of the study and the conclusions drawn, the following recommendations are made: 1. There should be more medical mission to Brgy. Bagong Buhay because of the location of the place. If the respondents cant go to the center of the city for healthcare services, the, the government must make a way so that modern forms of healing can be made accessible for the respondents. 2. The respondents should be educated of the acceptable traditional forms of healing. There are traditional forms of healing which are accepted and there are also some which are

not advocated by the Department of Health. Thus, as health agents, we must be the one to educate them. 3. There should be more outreach programs at Brgy. Bagong Buhay. 4. The respondents must be educated on how to use the herbal plants safely. There are certain procedures and precautions that must be done during the application and use of these herbal medicines. 5. The respondents should be given other livelihood program opportunities so that they will spend their time fruitfully. 6. There should be at lest one functional clinic in Brgy. Bagong Buhay.

REFERENCES Bausell, R. Barker (2007). Snake Oil Science: The Truth About Complementary and Alternative Medicine. Oxford University Press. ISBN 978-0-19-531368-0. Bivins, Roberta "Alternative Medicine?: A History" Oxford University Press 2008 Diamond, J. Snake Oil and Other Preoccupations, 2001, ISBN 0-09942833-4 , foreword by Richard Dawkins reprinted in Dawkins, R., A Devil's Chaplain, 2003, ISBN 0-7538-1750-0 . Downing AM, Hunter DG (May 2003). "Validating clinical reasoning: a question of perspective, but whose perspective?". Manual Therapy 8 (2): 1179. doi:10.1016/S1356-689X(02)00077-2. PMID 12890440. Mayo Clinic (2007). Mayo Clinic Book of Alternative Medicine: The New Approach to Using the Best of Natural Therapies and Conventional Medicine. Parsippany, New Jersey: Time Inc Home Entertainment. ISBN 978-1-933405-92-6. Phillips Stevens Jr. (November/December 2001). "Magical Thinking in Complementary and Alternative Medicine". Skeptical Inquirer Magazine. Singh, S; Ernst E (2008). Trick or treatment: The undeniable facts about alternative medicine. Norton. ISBN 9780393066616. OCLC 181139440.; preview at Google Books Tonelli MR (December 2001). "The limits of evidence-based medicine". Respiratory Care 46 (12): 143540; discussion 14401. PMID 11728302. Alternative Medicine: The Definitive Guide. Berkeley: Ten Speed Press. 2002. ISBN 978-1-58761-141-4. Wisneski LA, Anderson L (2005). The Scientific Basis of Integrative Medicine. CRC Press. ISBN 0-8493-2081-X.

APPENDICES

Araullo University Phinma Education Network College of Nursing Factors Influencing Mothers in Seeking Traditional Forms of Healing

Instruction: Please put a check on the space provided that best suits your answer. And put your answer on the blanks provided. 4. Profile of the Respondents: 4.1. Age _________ 25 35 _________ 36 41 _________ 42 47 _________ 48 53 _________ 54 60 4.2. Educational Attainment _________ No Formal Education _________ Elementary level _________ Elementary Graduate _________ High School Level _________ High School Graduate _________ College level _________ College Graduate Occupation _____________ Monthly Income _________

4.3. 4.4.

5. What are the factors influencing mothers to seek traditional forms of healing? Category Strongly Agree Agree Moderately Agree Moderately disagree Strongly disagree 3 2 1 Rank Values 5 4

1.1.

Culture and Beliefs

Culture and Beliefs 1. I believe it is the best way to remedy common ailments. 2. It was proven to be more effective. 2. Our ancestors have long used these traditional forms of healing and are passed down to us as part of our practice. 4. I believe that it is accepted to use even the though doctors dont promote it. 5. It is more effective and no side effects rather that consulting physicians and buying medicines from the pharmacy. 6. I believe that these traditional forms of healing are the last resort when doctors cant cure our illness. 7. We use it because many of my neighbors use these traditional forms of healing. 8. These alternative medicines are abundant in our area so we use it always to remedy our common illness. 9. We believe that the common compositions of these alternative medicines are the same as those in the medicines that are commonly sold in the pharmacy. 10. Tawak, herbal medicines, pwera usog, and other traditional forms of healing are both efficient (requiring little resources) and effective (producing desired effect).

2.1.

Socioeconomic Socioeconomic 1 2 3 4 5

1. It has low prices compared to the commercial drugs that are sold to the pharmacy 2. Our family income is not sufficient for us to consult doctors and buy drugs and treatment recommended by the department of health. 3. We would rather buy food rather spend it buying accepted and contemporary forms of healing. 4. Even if we have the money, we will not spend it on contemporary forms of healing; we would rather save it for other purposes. 5. We want to entrust our money to traditional forms of healing instead of modern medicines and treatment. 6. It is costly to have anti-rabies vaccination so we always resort to tawak whenever there are dog bites. 7. Hilot is less costly instead of going to the doctor for a check up. 8. Herbal medicines like ampalaya, ulasimang bato, lagundi, etc. are already readily available in our backyard. 9. I believe that modern forms of medicine will just make my love ones sick making me spend more money on health restoration. 10. Natural forms of healing and illness prevention are more cost effective than modern forms.

2.2.

Technology and Knowledge Based Oriented Technology and Knowledge Based 1 Oriented 2 3 4 5

11. We have no choice but to resort to traditional forms of healing because there is no available modern medicine and treatment. 12. Even if we have the money, we dont have the facilities for diagnosis of illnesses, this is the reason why we let hilots and herbolaryos guess what our disease is. 13. We dont go to the clinic for an anti-rabies or anti-venom in case of animal bites because they are not available. Only tawak is available in our place. 14. We might have resorted to modern forms of healing if these are only present within our vicinity. 15. The necessary medicines are available. We just dont avail them. 16. There are no nearby clinics or hospitals in our area that is why we resort to traditional forms of healing. 17. There are no equipments and medicine for different chronic and emergency conditions in an area that is why we depend on traditional forms of healing. 18. There is no available information about the acceptable traditional forms of healing in our place. 19. Medical missions in our community are too seldom causing us to often resort to traditional forms of healing. 20. Our community is too far from the city where medical technology is mostly found.

Araullo University Phinma Education Network College of Nursing

Mga Dahilan sa Pag-gamit ng Tradisyonal na Gamot ng mga Ina

Instruction: Please put a check on the space provided that best suits your answer. And put your answer on the blanks provided. 1. Profile ng Respondent: 1.1. Edad _________ 25 35 _________ 36 41 _________ 42 47 _________ 48 53 _________ 54 60 1.2. Edukasiyon _________ Walang Formal na Edukasiyon _________ Nakatungtong ng Elementarya _________ Nakatapos ng Elementarya _________ Nakatuntong ng High School _________ Nakatapos ng High School _________ Nakatuntong ng Kolehiyo _________ Nakatapos ng Kolehiyo Trabaho_____________ Buwanang Sahod _________

1.3. 1.4.

2. Ano ang mga kadahilanan ng pag-gamit ng mga ina ng tradisiyonal na paraan ng panggagamot? Category Lubos na Sumasangayon Sumasangayon Hindi gaanong sumasangayon Hindi gaanong di - sumasangayon Lubos na hindi sumasangayon 3 2 1 Rank Values 5 4

2.1.

Kultura at mga Paniniwala 1 Kultura at mga Paniniwala 1. Naniniwala ako na ang tradisyonal na paraan ng panggagamot ang pinakamabisang paraang panglunas sa sakit. 2. Ito ay napatunayan na na mas epektibo. 3. Ang mga ninuno naming ay matagal ng ginamit ang tradisyonal na panggagamot at naging parte na n gaming kultura. 4. Naniniwala ako na ito ay epektibo kahit hindi ipahintulot ng mga doctor. 5. Ito ay mas mabisa at walang anumang masamang epekto kaysa magpatingin sa doctor o kaya ay bumili ng gamut sa botika. 6. Naniniwala ako na ito ang huling bagay na pwedeng gawin kapag hindi mapagaling ng mga doktor ang sakit at karamdaman. 7. Ginagamit naming ito dahil ito din ang ginagamit n gaming mga kapitbahay. 8. Ang mga alternatibong gamut na ito ay mayaman sa aming kapaligiran kayat ito ang aming ginagamit. 9. Naniniwala kami na ang komposisyon ng gamut na ito ay katulad din ng na sa botika. 10. Tawak, halamang gamot, pwera usog, at iba pang tradisyonal na paraan ng pang-gagamot ay mabisa at epektibo. 2 3 4 5

3.1.

Sosyoekonomika

Sosyoekonomika 1. Ang mga tradisyonal na paraan ng panggagamot ay mas mura kumpara sa mga nabibili sa botika. 2. An gaming pamilya ay walang sapat na salapi upang kumunsulta sa doktor o bumili ng gamut sa botika. 3. Mas pipiliin pa naming bumili ng pagkain kaysa bumili ng mga konbesyonal na gamot. 4. Kahit may pera kami, hindi naming to gagastusin para sa mga mamahaling gamot. Mas pipiliin pa naming itabi ito. 5. Sa mga albularyo naming ipagkakatiwala ang aming perang pampagamot. 6. Mahal ang modernong pamamaraan ng pangagamot tulad ng pagpapasaksak ng antirabies at para sa kagat ng ahas. 7. Ang hilot ay mas mura kesa sa babayaran naming doktor. 8. Herbal medicines like ampalaya, ulasimang bato, lagundi, etc. are already readily available in our backyard. 9. Lalong lala sakit naming sa modernong pamamaraan ng pangagamot. 10. Mura na epektibo pa ang tradisyonal na paraan ng panggagamot.

3.2.

Availability of Technology and Knowledge

Availability of Technology and Knowledge 1. Wala kaming magagawa kung hindi gumamit ng tradisyonal na paraan ng panggagamot dahil ala naman kami ng modernong facilidad dito. 2. Kahit may pera kaming pambayad, wala naming mga doctor sa lugar namin. 3. Wala naming anti-rabies vaccine sa lugar naming, tawak lang ang meron. 4. Gagamitin naman naming ang modernong pamamaraan ng panggagamot kung meron lang nito sa aming baranggay. 5. Wala naman ditto ang medisina na aming kailangan. 6. Walang karatig hospital or klinika man lang ditto sa aming lugar. 7. Walang mga kagamitan para gamutin ang mga malulubhang karamdaman ditto sa aming baranggay. 8. Wala naming inpormasiyon na binibigay sa amin tungkol sa modernong pamamaraan ng panggagamot. 9. Masyadong kaonti ang medical mission sa lugar namin. 10. Masyadong malayo ang lugar naming sa siyudad.

Araullo University

Phinma Education Network College of Nursing Bitas, Cabanatuan City

Mrs. Nancy Erasga, RN MAN Dean, College of Nursing Dear Madam, Greetings in the name of the Lord! The undersigned are the 4th year, BLK 3 students who are enrolled in Introduction to Nursing Research as partial fulfillment of the requirement in the course; we are conducting a study entitled Factors Influencing Mothers in Seeking Traditional Forms of Healing. In this connection, we are asking a kind permission from your office to allow us to conduct a survey on traditional forms of healing. Thank you and we are hoping for your approval. Sincerely yours, Acosta, Roly B. Javier, Evelyn O. Guerero, Sherelyn R. Oligo, Ronaliza S. Sadaba, Loriefe D.C.

Approved by:



Dear Respondents,

The undersigned are the 4th year, BLK 3 students who are enrolled in Introduction to Nursing Research as partial fulfillment of the requirement in the course; we are conducting a study entitled Factors Influencing Mothers in Seeking Traditional Forms of Healing.

In this connection, we are requesting your assistance and cooperation by answering to the best of your knowledge as your response will be the basis of our research conclusion and recommendation. Rest assured that all your answers will be kept confidential.

Sincerely yours,

Acosta, Roly B. Javier, Evelyn O. Guerero, Sherelyn R. Oligo, Ronaliza S. Sadaba, Loriefe D.C.

Noted by:

Araullo University



Phinma Education Network College of Nursing Bitas, Cabanatuan City

_____________________________ Brgy. Captain Dear Sir, Greetings in the name of the Lord! The undersigned are the 4th year, BLK 3 students who are enrolled in Introduction to Nursing Research as partial fulfillment of the requirement in the course; we are conducting a study entitled Factors Influencing Mothers in Seeking Traditional Forms of Healing. In this connection, we are asking a kind permission from your office to allow us to conduct a survey on the use of traditional forms of medicine. Thank you and we are hoping for your approval. Sincerely yours, Acosta, Roly B. Javier, Evelyn O. Guerero, Sherelyn R. Oligo, Ronaliza S. Sadaba, Loriefe D.C.

Approved by:




CURRICULUM VITAE




Personal Information Name: Nickname: Age: Date of Birth: Civil Status: Single Citizenship: Filipino Address: Parents: : Educational Background Elementary: High School: College: Araullo University - PEN Course: Bachelor of Science in Nursing