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 have been 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 a variety 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

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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 an herbolario or 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).

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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

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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 ).

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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 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.

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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.

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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.

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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.

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

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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 research was 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.

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Figure 1. The research paradigm

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

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deeper and examine the indigenous knowledge concerning illness, along with beliefs 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 bancas through 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 was done 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

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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-hand information 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. To obtain 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.

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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.

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 at

Cabiseria 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

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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 Agta

life.

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 a certain 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 Agta are 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

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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.

Subi Subi

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).

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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.

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 of mara-npa or imelda is 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

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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

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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 taken thrice 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 (andarayan or dalipaweng) 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 with payaw-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.

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The juice extracted from cogon grass (talahib) leaves is likewise used to stop or control

bleeding.

Swelling/ Edema

Wine from which the bark and cut branch of the maseset plant is taken thrice a day to

treat swollen extremities.

Menstruation

Among the agta women, irregular menstrual flow is believed to be an illness .To address

this concern, women boil herbaca leaves or stem and drink the decoction. One- half glass of the

decoction, taken as needed normalizes menstrual flow.

Stomachache

Bangbangsit flower is applied as poultice on the stomach, for bloated feeling or for

stomachache. For diarrhea Agta boil colantro roots. 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.

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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 (buok ti mais) 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 makahiya leaves 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 or

extract, taken twice a day, helps address bleeding stomach.

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The Agta also believe that swallowing snake bile (apdo ti beklat) 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-

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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 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

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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.

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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

25

Department of Science and Technology (DOST).This may help dispel doubts of modern-age

people on the safety and effectiveness of herbal medicines

REFERENCES:

Electronic Sources:

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

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

Gbenda, J.S. (2007) Time and space in Tiv traditional eschatology. Journal of Oriental and

African Studies. Vol 116

www.africabib.org/rec.php.

Nakashima, D., Prott, L. and Bridgewater, P. Tapping into the world wisdom, UNESCO sources,

( July – August 2000 )

www.unesco.org/education/tlsf/docs/module

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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

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

Rees, A. (1999) Biodiversity and intellectual property rights: Implications for indigenous peoples

of South Africa

www.maniwata.com/rights.html/

Books

Fraenkel, J.R. and Wallen, N.E. (2006) How to design and evaluate research in education. Sixth

Edition. New York: McGraw-Hill

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 MedicineCourse 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

Knowledge1. 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.

Skills4. 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

LectureGroup DiscussionViewing

Short reflection paper

Session 3 Demonstrate clear grasp of distinct concepts on indigenous or traditional medicine.

Definitions:Traditional medicineComplimentary alternative medicineHerbal medicine, herbal preparations, poultice, concoction, decoction,

LectureViewing

Exercises

Sessions 4-5 Employ creative and critical thinking strategies in responding to illness and healing issues across cultures.

Engage in reflective and respectful interactions.

Understanding Herbal Therapy

History of herbal medicineTraditional use

LectureWatching video clips

Group tasks: Family illnesses and herbal medicine