THE INDIGENOUS KNOWLEDGE, BELIEFS AND …apjor.com/downloads/150520162.pdf · THE INDIGENOUS KNOWLEDGE, BELIEFS AND PRACTICES ON ... Indigenous people employ at least 20,000 plant

Asia Pacific Journal of Research ISSN (Print) : 2320-5504

ISSN (Online) : 2347-4793

www.apjor.com Vol: I. Issue XXXIX, May 2016

6

THE INDIGENOUS KNOWLEDGE, BELIEFS AND PRACTICES ON HEALING OF THE AGTA OF

LUPIGUE, ILAGAN CITY, ISABELA: BASIS FOR AN ELECTIVE COURSE IN THE IP

CURRICULUM

Mary Ann M. Balayan

Philippine Normal University North Luzon

ABSTRACT

This ethnographic study identified and described the indigenous knowledge, beliefs, and practices on healing of the Agta of

Sierra Madre in Lupigue, Ilagan, Isabela. The researcher being participant-observer obtained data in a natural setting using

interview,documentary analysis, observation and immersion. The elders of the community served as the main informants as to their

indigenous knowledge, beliefs and practices pertaining illness and healing.

Results revealed that the Agta havebeen continually practicing indigenous or traditional healing to restore the health of the

folks across ages, and interestingly the healing practices have been found effective and sustainable. Nature has been the ultimate

source of herbal medicines that the Agta use to prevent or cure avariety of illnesses common among children and adults. The use of

plants ranging from trees, shrubs, wild weeds or grass found to have medicinal properties has for a long time been part of the Agta

healing tradition. Plant parts like roots, stem, bark, leaves, and flowers are prepared as decoction for drinking and as warm bath;

other times used as poultice for sprains and swelling. The sap from twigs and leaves of some plants is used to heal fresh wound.

Interviews also revealed that aside from the bile of an eel, fresh blood of a few wild animals, like monkeys, is also used as

medicine for certain types of illnesses.

Healing rituals in which the healer communes with spirits are also practiced. These rituals are done by anherbolarioor a

soothsayer.

The Agta have evidently demonstrated a strong sense of ownership and pride for these healing practices due to their time –

tested effectiveness and sustainability. These practices in dealing with illness, particularly the use of herbal medicines served as basis

in crafting a syllabus for a proposed elective course in the IP curriculum of the PNU North Luzon. This course is proposed to

encourage the academic community to accord respect for local culture, its wisdom and its ethics. It provides ways of teaching and

learning locally relevant knowledge on illness, and skills pertaining healing. It is highly recommended that the aforementioned

practices be shared and passed on, thus paving the way to the regeneration of indigenous healing culture.

Keywords: Indigenous knowledge, Indigenous healing practices




7

INTRODUCTION

For centuries now the practice of indigenous healing or traditional medicine has become a valued tradition in promoting

health and wellness. Indigenous healing has been embraced by folks specially the ones whose geographical positioning makes it

extremely difficult for them to receive the needed medical assistance from health professionals. In some ways the inaccessibility of

transportation and communication has propelled the elders in remote communities to learn and master the craft of indigenous healing

in order to restore health.

Nature has been the ultimate source of herbal medicines used to sustain the health of people living in remote areas. Their

attachment to nature form which all subsistence come is the same force that inspires them to nurture forest resources, thus contributing

to ecological sustainability.

Sophisticated knowledge of the natural world is not confined to science. Human societies all across the globe have developed

rich sets of experiences and explanations relating to the environments they live in. These other knowledge systems are today often

referred to as traditional ecological knowledge or indigenous local knowledge. They encompass the sophisticated arrays of

information, understandings and interpretations that guide human societies around the globe in their innumerable interactions with the

natural milieu: in agriculture and animal husbandry; hunting, fishing and gathering; struggles against disease and injury; naming and

explanation of natural phenomena; and strategies to cope with fluctuating environments (Nakashima, D., Prott, L. and Bridgewater, P.,

2000).

Indigenous Knowledge (IK) is accumulated store of cultural knowledge that is generated and transmitted by communities

from one generation to another about how to adapt to, make use of, and act upon physical environments and their material resources in

order to satisfy human wants and needs. Such knowledge is transmitted through a systematic process of observing local conditions,

experimenting with solutions and re-adapting previously identified solutions to modified environmental, religious, socio-economic,

and technological solutions (Rees, 1999). The IK is usually unique to a particular society and culture and could be improved upon due

to contacts and interaction with other groups. It is embedded in community beliefs, practices, institutions, relationships and religion. It

encompasses knowledge on agriculture, biodiversity, health, economy, technology, folklore, and natural resources management and

other activities. Because traditional knowledge encompasses several forms of cultural expressions, it also applies to religious and

sacred arts, rites, customs, and other expressions of faith and beliefs. Several traits of such knowledge can be distinguished broadly

from other knowledge.

Currently, over “80% of the world‟s population depends on indigenous healthcare based on medicinal plants”. Indigenous

people employ at least 20,000 plant species for medicines and related purposes (Melchias, 2001). Central Africa is very rich in

medicinal plant species; an example is Mount Cameroon. Studies have confirmed that medicinal plants used in the region are as

efficient as the imported “Western” prescription medicine (Nkuinkeu, 1999). The World Health Organization recognizes this

enormous contribution because sustainable development rests on a healthy population. Indigenous medicine or mind-body medicine is

holistic and tends to treat patients in their totality by also giving answers to the „why‟ question often asked by indigenous Africans.

When sick, they knowingly or unknowingly go through a series of judgments. The first thing is to be convinced that one‟s health has

deteriorated and needs care. The next decision is where to seek care. At this stage, the “why” question comes in. Why me, why at this

time, place, day and date? The many why questions mean no scientifically proven answer will be satisfactory since modern science

and technology deals with the how and what (mechanics). The obvious decision is to consult a witchdoctor, shaman, soothsayer or

traditional healer for diagnosis and cure. This explains why their knowledge is important and often linked to a group‟s cultural and

religious values. So the health seeking behavior (HSB) of the culture-rich people of Central Africa is a function of their „belief,

perception and evaluation‟, which is deeply rooted in their culture (HSB (f): belief, perception and evaluation = culture). Traditional

medicine diagnoses the cause and symptoms are treated. It is advantageous to modern western health care because it goes beyond the

physical body (germ theory) into the spiritual realm. Biomedicine based on the germ theory that germs are major causes of diseases

views the body mechanistically in terms of individual parts, a reductionist approach. Indigenous healing practices in Central Africa

have some common principles and procedures utilized in modern medicine like hydrotherapy, heat therapy, spinal manipulation,

quarantine, bone setting and surgery. Incantations and other devices of psychotherapeutic dimension are often applied. Treatment for

cancer, obesity, drug addiction, diabetes and other ailments have benefited directly and indirectly from indigenous healers through

plants such as the iboga as it is known in Cameroon and Gabon (Eyong, 2007 ).

Gbenda (2007) reports that in Africa, indigenous knowledge provided a very important basis for problem solving in local

communities before westernization and that such is being continued on a serious note. He explains that learning from the indigenous




8

knowledge system by investigating first what local communities know, and how we can improve understanding of local conditions

can provide a productive context for activities designed to help the communities. He also contends that sharing IK within, nationally

and globally across communities can help enhance cross-cultural understanding and promote the cultural dimension of development,

exchange and integration into development programs of government and non-government organizations.

Indigenous knowledge is entering into the mainstream of sustainable development and biodiversity conservation discourse.

Article 8(j) of the Convention of Biological Diversity (Rio, 1992) has contributed to this process by requiring signatories to: “respect,

preserve and maintain knowledge, innovations and practices of indigenous and local communities embodying traditional life-styles

relevant for the conservation and sustainable use of biological diversity”. As the potential contribution of indigenous knowledge to

key items on the global agenda gains widening recognition, an increasing number of scientists and policy-makers are calling for the

integration of indigenous and science-based knowledge. (Nakashima and Roue, 1999).

Prott (2000) notes that formal education systems have disrupted the practical everyday life aspects of indigenous knowledge

and ways of learning, replacing them with abstract knowledge and academic ways of learning.He contends that today, there is a grave

risk that much indigenous knowledge is being lost and, along with it, valuable knowledge about ways of living sustainably.

The Philippines is an archipelago blessed with different indigenous peoples or cultural communities that have their own

unique knowledge generated for survival purposes, which make them distinct from the others. The Agta are one of the cultural

communities in the Philippines found in Northern Luzon. Some of them reside in Lupigue, Ilagan, Isabela. The Agta in this cultural

community are endowed with indigenous knowledge observed to be slowly vanishing partly because of changing habitats and effects

of commercialization or modernization.

This research that dwelt on identifying and sustaining indigenous knowledge, beliefs and practices particularly on healing

among the Agta was conducted as part of the researcher‟s desire towards helping craft the IP curriculum that the Philippine Normal

University as an IP hub envisions to implement.

The findings were made as basis in crafting a syllabus for the proposed elective course in the IP curriculum of PNU North

Luzon. The course caters to that type of education from the point of view of the IP‟s themselves because it largely considers healing

practices rooted in their own culture.

The following inputs were culled from a consolidated report by the Episcopal Commission on Indigenous Peoples. The

insights reflect the kind of education the IP groups wish to own.

In the first ECIP-IPA (Episcopal Commission on Indigenous Peoples-Indigenous Peoples‟ Apostolates) Convention on

Indigenous Peoples Education held in May 2006, representatives of various indigenous groups have identified the fundamental

qualities of education they envision for their communities: rootedness in indigenous peoples history and culture; from the community,

managed by the community and for the community; strengthens formation towards self-reliance and assertion of human rights;

enables youth to defend and develop the ancestral domains; equips the youth to become active participants in mainstream without

being dominated by globalization, and deeply into values creation.( ECIP, 2007)

In the 2nd

National Convention on Indigenous Peoples Education attended by twenty-seven dioceses and sixteen tribes, IPAs

and their partner communities consolidated common and fundamental viewpoints and principles shared by their efforts and expressed

them in relation to five components of an education system: education philosophy, curriculum and evaluation processes, teaching and

learning processes, instructional set-up, and school management.

As to educational philosophy, the tribe‟s worldview- a unified vision, guides the whole process of learning the IKSPs of the

community. That land is life and is sacred is fundamental to their worldview, and this permeates their IKSPs where, the ancestral

domain is classroom and teacher at the same time, and nurturing and protecting the ancestral domain is a fundamental tenet in molding

the young. The end goals are to nurture their sense of identity/indigenous personhood and instill competencies and learning processes

both from their system and the mainstream to enable them to assert their rights and self- determination.

To reach these goals, indigenous people‟s education should be founded in the following: Culture, as process and product;

history, life-stories woven into the bigger story of nation and the world; heritage, a sense of being a descendant and ancestor;

spirituality, expression of faith life, values and beliefs.




9

With regard to the curriculum and evaluation processes it was noted that it must mirror the community‟s situation and enable

learners to deal with the challenges the community faces; conceptualized with the community; based on IKSPs and indigenous peoples

competencies, and complemented by competencies,(e.g .DepEd required competencies) needed to engage the contemporary world;

flows with the cycle and situation of the community. Testing and evaluation requires community participation.

As to teaching and learning processes, there must be an inclusion of the following: revealed knowledge (dreams, etc),

ancestral domain, and elders as teachers; tribal language; community teaching- learning processes complemented by mainstream ones.

Key aspects of the instructional set-up necessitates the following: adjustment of the education calendar to the pattern of life

of the community; use of appropriate educational aids; indigenous peoples as teachers; buildings or structures that are culture-sensitive

and based on indigenous architecture.

Indigenous communities have been very assertive about their right to be part of the school or program management. They

strongly feel that their being part of management will allow them to take part in defining and designing the kind of education their

tribe and community needs.

The aforementioned insights by the ECIP- IPA were used as basis for the framework of this study. These insights strongly

contribute to the regeneration of culture, restoration of the dignity of indigenous communities, and rootedness in history and cultural

heritage.

This study illustrates ways that indigenous knowledge, beliefs and practices may be integrated in education which may

eventually bring about awareness of indigenous practices that largely contribute to sustainability of community resources. It also

encourages everyone to gain enhanced respect for local culture, its wisdom and its ethics, and provides ways of teaching and learning

locally relevant knowledge and skills.

The researchwas anchored on the following objectives:

1. To identify the indigenous knowledge and beliefs on illness of the Agta of Lupigue, Ilagan, Isabela.

2. To describe the indigenous healing beliefs and practices of the Agta.

3. To frame Pedagogical Content Knowledge for a proposed elective course in the IP curriculum.

The figure below shows the research paradigm which served as framework of the study.

Figure 1. The research paradigm




10

METHODOLOGY

Research Design

The ethnographic research method was utilized in this study. According to Frankel and Wallen (2006), the emphasis of

ethnographic research is on documenting or portraying the everyday experiences of individuals by observing and interviewing them

and relevant others. Jocano (1988) as cited by Sevilla et.al. (1992) further described ethnographic research method as a systematic way

of knowing how a people bring order, coherence, and significance to the things they do, believe and think. The ethnographic research

method was used to describe, inquire deeper and examine the indigenous knowledge concerning illness, along withbeliefs and

practices on healing among the Agta of Lupigue, Ilagan, Isabela.

Respondents

The older Agta folks and adolescents, both male and female, were the main source of information relevant to this study. They

are semi-nomadic people living along the Sierra Madre Mountains, particularly in the place they call Sulimanan. The folks move

down the lowland on foot or by bancasthrough the Abuan River to exchange whatever produce they have, with either salt or rice. The

Agta bring along with them their children when they move down. This gave the researcher the chance to observe and interview the

children who could interact with others.

Instruments

Documentary Analysis. An intensive review of documentary materials and readings about the Agta wasdone to enrich the

researcher‟s knowledge of the respondents and their culture, knowledge systems and practices.

Interview Guide. The researcher used an interview guide to authentically elicit information on the indigenous knowledge and

healing practices of the respondents. It was conducted any time of the day whenever they are available. During the informal interview,

a tape recorder was used to record the verbal responses of the respondents to ensure accuracy and authenticity of the information

gathered. The interview included varied questions relevant to the study.

Observation and Immersion. As respondents of the study, the Agta of Lupigue, Ilagan, Isabela were the subject of intense

observation. The researcher was an intent participant-observer. The personal contacts enabled her to elicit first-handinformation and

genuine observations of the respondents in their day to day activities. The indigenous practices on healing were observed in different

events, occasions and life situations. Toobtain an accurate and real picture of the Agtas‟ indigenous knowledge on healing practices, it

was necessary for the researcher to stay in the place of study in different times.

Data Gathering Procedure

Prior to the conduct of the study, the researcher complied with requirements pertinent to Administrative Order No. 1, series

of 2012: The Indigenous Knowledge Systems and Practices(IKSP) and Customary Laws (CL) Research and Documentation

Guidelines of 2012, of the National Commission on Indigenous Peoples (NCIP).

An application to conduct the study was filed with the NCIP Regional Office through the Provincial Office. The research

proposal was then submitted for review and evaluation.

Upon approval of the research proposal the IKSP Team that is tasked to facilitate the proceedings was formulated,

subsequently, the researcher along with the IKSP team accomplished the Work and Financial Plan (WFP) for approval.

The Conference and Disclosure of research to the Agta community was set during the Work and Financial Plan conference.

The Conference and Disclosure was facilitated by the IKSP team led by the NCIP Provincial Office lawyer who thoroughly and

objectively explained the intent of the research to the Agta.

A report on the conduct of conference and disclosure was submitted by the IKSP team to the NCIP Regional Office for

evaluation and approval.

After obtaining the consent of the community, the IKSP team facilitated the signing of the Memorandum of Agreement.




11

Finally, with the issuance of the Certification Pre Condition by the NCIP Regional Office, the research commenced.

The community was visited a number of times, first in their Gawad Kalinga shelters atCabiseria 10, Lupigue, Ilagan, Isabela.

Interviews, observation and documentation were conducted among Agta folks across ages. The elders were the main informants as

regards their indigenous knowledge, beliefs, and practices on illness and healing.

Part of the immersion was an 8- hour trip,through small wooden bancas rowed by skillful Agta youth, to Sulimanan, a place

along the Sierra Madre Mountains where the Agta folks engage in foraging, hunting, fishing, planting and charcoal – making. Another

session of interviews, observation and documentation of herbal medicines used were conducted in the place. It was in this trip that the

researcher had the chance to capture glimpses of genuine Agtalife.

After the analyzing data gathered,the research write– up was presented to the Agta community for validation. The whole

procedure was facilitated by the IKSP team. A Certificate of Validation was issued to the researcher after submission of the final

research output to the NCIP offices concerned.

RESULTS AND DISCUSSION

On The Indigenous Knowledge and Beliefs on Illness

The Agta believe that they are suffering from acertain illness if they feel pain and experience strange or unexplained feeling

or conditions. They believe that when folks disturb unseen spirits around them, they get sick. Illness according to them is sometimes

caused by disregard for or non-adherence to their cultural beliefs. When this happens, they need to commune with the spirits in a

ritual, and offer sacrifices to appease them.

On The Indigenous Healing Beliefs and Practices

The Agtaare clothed with indigenous knowledge, beliefs and practices on healing. The use of herbal medicines, animal blood

and fish bile , as well as the performance of rituals to appease the spirits believed to have been offended by them have been an

enduring indigenous healing practice. The following is an enumeration of common illnesses affecting the Agta, along with the list of

herbal medicines they use to cure them, and the procedures they follow.

SubiSubi

One tablespoon of juice or extract from pounded taltalikod leaves, taken once a day, relieves the Agta child from subi-subi

attacks, a condition described like repeated convulsive attack in which the child turns bluish when he/she gasp for breath. Juice or

extract is taken regularly until the patient gets completely healed.

Earache

Wet or moistened lime(apog) is prescribed regardless of age, with no particular dosage, for earache which may be caused by

foreign particles penetrating the ear during swimming or fishing in the river. The wet or moistened apog is applied to the affected area

to ease the pain.

Earache is also caused by water getting through the ears while swimming or fishing. Water that irritates the ear may be

drained by dripping coconut oil into the ear canal. Wet lime is applied to the ear to cure otitis media(durik).

Toothache

The Agta is relieved from toothache using Horse radish (malungay) root. The root is wrapped in banana leaf, lightly heated,

and then applied to the affected area. Malungay root acts like an analgesic.

The Agta chews betelnut(buwa) for fresh breath, stronger teeth, and for protecting the gums from infection.




12

Relapse / Stomachache

Sahagubit is used by women to avoid relapse after giving birth. The women bathe themselves in lukewarm water from which

the sahagubit is boiled.

Lubigan is also used to avoid relapse when one has been sick. The stem and leaves are boiled. A glass of the decoction is

taken thrice a day until patient is cured. Lubigan is also good for stomachache.

Eye Strain

The sap ofmara-npaorimeldais used to soothe strained eyes caused by too much exposure to sunlight. The Agta apply drops

of the sap to the affected eye. The leaves may also be applied as poultice. According to the Agta folks, the plant is called mara-npa

because it thrives everywhere.

Immersing the face in the cold river water also provides relief from sore eyes or strained eyes caused by lack of sleep, too

much exposure to sunlight and prolonged immersion of face in the water during fishing.

When foreign particles get through the eyes, drops of the maragatas sap is applied to the affected eye to induce tears. The dirt

that irritates the eye is released through the tears.

Muscle Pain

The Agta is not spared from muscle pain which is usually caused by carrying heavy loads like sacks of corn, rice, palay,

banana, kamoteng -kahoy and other farm produce, and by doing strenuous physical tasks. One glass of kalulong root decoction is

taken thrice a day to ease muscle pain.

Swelling or Edema

The root or cut branch of maseset plant is used to heal swollen extremities. The wine from which the root or branch is soaked

is drunk as often as needed.

Fever

When Agta suffer from fever due to colds, they bathe themselves with warm water from which subusob leaves are boiled.

This is done every day until fever subsides, and colds get cured. If colds and fever persist and bathing in warm subusob water does not

work, a glass of the decoction is takenthrice a day.

The Agta know that malaria is caused by mosquito bite. They strongly believe that the blood of the monkey cures malaria. At

least ½ tablespoon of monkey blood diluted in warm water is drunk.

Decoction from Bitterbark (andarayanordalipaweng) stem or bark is taken to cure malaria. A glass of the decoction is taken,

thrice a day until fever due to malaria subsides.

Headache

Among the Agta, headache is frequently treated withpayaw-payaw. The petals are applied as poultice on the temple to relieve

the patient from headache. But if headache is caused by fever, they apply mahabanuwang leaves as poultice to the forehead, back, and

stomach to decrease body temperature. The procedure is repeated until fever and headache subside.

Wounds

For wounds, the following remedies are found very effective by the Agta:

The sap from the soft stem of the makahiya and bagitulang or busbusilak is applied to fresh wounds or cuts to stop or control

bleeding. Bagitulang sap is also claimed to help close small cuts or breaks in the skin.

The juice extracted fromcogon grass (talahib)leaves is likewise used to stop or control bleeding.




13

Swelling/ Edema

Wine from which the bark and cut branch of themaseset plant is taken thrice a day to treat swollen extremities.

Menstruation

Among the agta women, irregular menstrual flow is believed to bean illness .To address this concern, women boil

herbacaleaves or stem and drink the decoction. One- half glassof the decoction, taken as needed normalizes menstrual flow.

Stomachache

Bangbangsit flower is applied as poulticeon the stomach, for bloated feeling or for stomachache. For diarrhea Agta

boilcolantroroots. One half glass of the decoction is taken thrice a day to control diarrhea. For gas pain, decoction from sahagubit root

is taken thrice a day to relieve patient. The Agta also resort to massage (hilot) before meals until patient recovers from pain.

The practice of drinking sahagubit decoction is continued for deworming purposes. Hence, Agta children are advised or

taught to drink sahagubit decoction even in the absence of stomachache.

Difficulty in urinating or releasing scanty urine is also seen to cause pain in the stomach among the Agta. They believe that

drinking water from reddish coconut fruit is more effective in controlling pain, over the other types of coconut fruits. They drink this

water from reddish coconut fruit as many times as they can.

Decoction from corn silk(buoktimais) is taken thrice a day or even more, to address urination problems. Makahiya (mimosa pudica)

root decoction, taken thrice a day also serves the same purpose.

However, the Agta believe that drinking makahiya root decoction induces abortion; hence, pregnant women with urination

problems are advised not to drink the same. They believe that drinking such will close the womb just like the closing of

makahiyaleaves when touched.

Drinking wine from which pomelo (lukban) root is soaked is a birth control practice among Agta women.

Bleeding stomach or ulcer is also an illness of utmost concern among the Agta. According to them, missing several meals or

having delayed meals result to ulcer. Excreting black- colored feces is seen as a symptom of bleeding stomach. Talahib leaves

decoction orextract, taken twice a day, helps address bleeding stomach.

The Agta also believe that swallowing snake bile(apdotibeklat) soaked in warm water, is very effective for treating

stomachache and even arthritis. But if the pain is seen as a result of bleeding stomach (ulcer), one tablespoon of extract from talahib

grass is taken thrice a day, until bleeding is controlled or stops. Chinese lemon (calamansi)root decoction taken thrice a day also

serves the same purpose.

Cough

Massage using coconut oil on the chest and back is usually given to cure coughs. This is proven effective also for children

suffering from til-i.

High Blood Pressure

The Agta is warned of high blood pressure when he/she experiences dizziness, numbness and hot sensation. Decoction from

lemon grass (barbaraniw) is taken thrice a day until blood pressure normalizes.

In case the patient does not recover from illness after being treated with herbal medicines, a soothsayer or herbolario is

consulted. The Agta believes in the existence of unseen spirits. According to them, displeasing the spirits causes them to get ill

(nakadaldalapus). The patient believed to have disturbed the spirits usually gets startled, suffers from fever, or exhibits very unusual

or strange behavior.

In these instances, the Agta no longer rely on herbal remedies or medical doctors for cure but resort to consulting a quack doctor or

soothsayer (herbolario ) and the latter performs the spirit- healing (ud-udung) in order to appease the spirits. In this healing ritual the

herbolario then puts rice or raw egg on the forehead of the patient to determine the cause of illness. He/she repeats the procedure in




14

order to confirm her findings. Subsequently, he/she bathes the patient with ricewash, then offers food, particularly chicken, to appease

the spirits that may have been offended.

On The Framing of Pedagogical-Content Knowledge for the Elective Course on Indigenous Health Practices:

The findings of the study particularly with regard to the use of herbal medicine, served as basis for the framework of the

syllabus crafted for the proposed elective course on indigenous health practices focused on herbal medicine.

The course discusses indigenous knowledge, beliefs and practices on healing. It deals with basic concepts and processes on

the use of herbal medicines to help treat illnesses common among children and adults. It is geared towards the restoration of personal

and community health in the most practical and natural ways, and the nurturance of nature, the source of all healing herbs. The

program specialization objectives cater to the development of knowledge, skills and attitudes. The content is focused on processes

regarding identification, selection, preparation, administration, including propagation, of herbal medicines as alternative way to deal

with various illnesses.

Results of interviews and observations which were complemented by readings on Agta IKSP‟s guided the researcher in

framing the course learning outcomes, content, instructional delivery, and assessment methods for the course. This course may help

educators to identify opportunities for integrating indigenous knowledge and approaches to teaching and learning into the IP

curriculum.

CONCLUSIONS AND RECOMMENDATIONS

Interestingly, the Agta, particularly the elders in the community exhibit a genuine sense of pride and ownership of their

indigenous knowledge, beliefs and practices, persistently claiming effectiveness of their own natural ways of restoring health.

They are aware that the sources of herbal medicines abound in their ancestral domain. The availability of resources is one big

reason for the continuance of traditional healing that spares them from buying expensive medicines and from availing themselves of

costly medical services when they get sick.

They have learned to nurture nature because they know that it provides them not only food and shelter, but also healing and

wellness. They truly believe that land is life and is sacred and that men and nature co-exist. Their positive attitude towards indigenous

healing greatly contributes to the preservation and sustainability of their natural resources.

Indigenous healing has been embraced by people whose geographical positioning doubly denies them of the basic social

services that public schools and health centers are supposed to provide.

As the hub for Indigenous Peoples Education, the Philippine Normal University North Luzon, through its faculty members, is

instrumental in working towards the regeneration of culture and the restoration of the dignity of indigenous communities. Results of

this study may inspire PNU North Luzon educators to continually hone the skills of IP and non-IP students by teaching them concepts

and processes in herbal therapy, including school and community-based medicinal plant conservation and cultivation programs, in a

more organized manner, thereby capacitating them to help sustain IKSP‟s on healing passed on by their ancestors.

To realize the aforementioned goal, the researcher strongly recommends the offering of an elective course on indigenous

health practices focused on the use of herbal medicines in the IP curriculum. The syllabus for the course which was crafted as an

offshoot of this study is also recommended.

Government agencies must support initiatives to protect the ancestral domains of the indigenous peoples in order to sustain

its biodiversity. When the habitats of medicinal plants and animals are not threatened, the indigenous healing practices which have

been proven safe and effective based on practice, will endure and will continue to save lives of people denied of quick medical

assistance from health professionals due to their geographical positioning and financial incapacities.

Future researches may dwell on the analysis of medicinal properties of the identified herbs by subjecting them to laboratory

examinations in credible institutions just like the Department of Science and Technology (DOST).This may help dispel doubts of

modern-age people on the safety and effectiveness of herbal medicines




15

REFERENCES:

Electronic Sources:

1. Eyong, C. T. Indigenous knowledge and sustainable development in Africa.A Case Study in Central Africa. Center for

Development Research(2003)

www.zef.de/staff/Charles_Takoyoh_Eyong

2. Episcopal Commission on Indigenous Peoples. Indigenous Peoples Education: “From Alienation to Rootedness”

Consolidated Report by the Episcopal Commission on Indigenous Peoples.2007

www.hurights.or.jp/Indigenous_Peoples_Education

3. Gbenda, J.S. (2007) Time and space in Tiv traditional eschatology. Journal of Oriental and African Studies. Vol 116

www.africabib.org/rec.php.

4. Nakashima, D., Prott, L. and Bridgewater, P. Tapping into the world wisdom, UNESCO sources, ( July – August 2000 )

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

5. Nakashima, Douglas and Roue,Marie.Indigenous people and sustainable practices ( Vol. 5-Social and economic dimensions

of global environmental change pp. 314-324 )

www.portal.unesco.org/science/en/files3519...people/IKPeople

6. Prott. N. et al (2000)Tapping into the world wisdom. UNESCO Source, 125, July-August, p.12

www.portal.unesco.org/...ev.php-URL-ID

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

www.maniwata.com/rights.html/

Books

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

McGraw-Hill

2. Sevilla, C. G. et al. (1992) Research methods.Revised Edition. Quezon City: Rex Book Store

http://www.zef.de/staff/Charles_Takoyoh_Eyong

http://www.hurights.or.jp/Indigenous_Peoples_Education

http://www.africabib.org/rec.php

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

http://www.portal.unesco.org/science/en/files3519...people/IKPeople

http://www.portal.unesco.org/...ev.php-URL-ID

http://www.maniwata.com/rights.html/




16

Course Title Indigenous Health Practices 1-Focus: Herbal Medicine

Course

Description

The course discusses indigenous knowledge, beliefs and practices on healing. It deals with basic

concepts and processes on the use of herbal medicines to treat illnesses common among children and

adults. It is geared towards the restoration of personal and community health in the most practical and

natural ways, and the nurturance of nature- the source of all healing herbs.

Program

Specialization

Outcomes

Knowledge

1. Demonstrate understanding of indigenous knowledge, beliefs and practices on healing.

2. Manifest understanding of processes in using herbal medicines: identification, selection,

preparation, and administration.

3. Increase knowledge of alternative medicine.

Skills

4. Heighten awareness of common illnesses affecting children and adults, and their herbal

remedies.

5. Demonstrate mastery of concepts related to selecting, categorizing, preparing and

administering herbal medicines.

6. Lead and inspire others to become aware of the values of indigenous healing practices to

restore personal and community health.

Attitudes

7. Exhibit positive attitude towards employing indigenous/traditional medicine over expensive

ways of dealing with illness.

8. Develop an awareness and sensitivity for cultural diversity.

9. Improve sense of environmental awareness and responsibility by contributing ones role in

protecting the sources of medicinal herbs to ensure sustainability.

Course Content

Course Learning Outcomes Content Instructional

Delivery

Assessment

Sessions 1-2 Exhibit understanding of the indigenous

knowledge, beliefs and practices of a

particular group of IP

The indigenous

peoples: Their

knowledge on

illness; beliefs and

practices on

healing

Lecture

Group

Discussion

Viewing

Short reflection

paper

Session 3 Demonstrate clear grasp of distinct

concepts on indigenous or traditional

medicine.

Definitions:

Traditional

medicine

Complimentary

alternative

medicine

Herbal medicine,

herbal

preparations,

poultice,

concoction,

decoction,

Lecture

Viewing

Exercises




17

Sessions 4-5 Employ creative and critical thinking

strategies in responding to illness and

healing issues across cultures.

Engage in reflective and respectful

interactions.

Show respect for various cultures

Understanding

Herbal Therapy

History of herbal

medicine

Traditional use of

herbal medicine

and how the

practice has

evolved over the

years.

Lecture

Watching video

clips

Group tasks:

Family illnesses

and herbal

medicine

Sessions 6-7 Exhibit depth of understanding of the

processes involved in identifying,

classifying, preparing, and

administering herbal medicines

The Medicinal

Herbs

Bitterbark

(andarayan/

dalipaweng)lemon

grass

(barbaraniw),five-

leaved chaste tree

(lagundi/dangla),

camphor

(subusob), bush-

tea

( bangbangsit)

busbusilak/

bagitulang,

makahiya, payaw-

payaw,

mahabanwang,

taltalikod,

cornsilk,etc.

Illnesses common

among children

and adults and

their herbal

remedies

Fever, colds-

ringworm bush

( subusob) / as

decoction, warm

bath

Malaria-bitterbark

( dalipaweng/

andarayan) as

decoction

Headache-

mahabanwang,

payaw-payaw

Stomachache-

colantro roots,

Sessions 6-7 Exhibit depth of

understanding of

the processes

involved in

identifying,

classifying,

preparing, and

administering

herbal medicines




18

sahagubit

Urinary tract

infection-cornsilk

decoction

Ulcer-cogon grass,

chinese lemon

decoction

High blood

pressure-lemon

grass decoction

Intestinal worm-

sahagubitdecotion

Wound/ bruises-

busbusilak

Eye strain- mara-

npa

Session 8 Preparing,

administering

herbal medicines

concoction

decoction

poultice

application of sap

Dossage

Indications

Contraindications/

alternatives

Lecture

Demo

Written Exercise

Session 9 Demonstrate clear grasp of concepts

learned and their implications Advantages/

Values of herbal

treatment

Social implications

Economic

implications

Cultural

implications

Lecture Persuasive Essay

Session 10 Work collaboratively and cooperatively

with others to solve problems and create

new knowledge

Herbal Medicines

as First-aid

Common

household and

work- related

accidents and

their first-aid

treatment:

Wounds, cuts,

sprains, bruises,

bites, stings;

fainting spells,

dizziness

Demo Group tasks

Session11 Indigenous

knowledge as

basis for

sustainability of

resources

Conservation and

ecology

Visitation of

local herbs and

conservation

habitats

Group reports on

visitation




19

Issues surrounding

the conservation

and sustainability

of medicinal plants

How IKSP‟s on

healing contribute

to sustainability of

the environment

Session 12 Putting up a

medicinal garden

Planning the

garden:

indoor/

outdoor/potted or

on the ground

Consideration for

space, climate, and

what herbs to grow

Lecture

Viewing

Garden Plan

Sessions 13-18 Workshops for the

class project;

Implementation

On-site work Documentation

Evaluation

Rubric

Course

References

Tan, Jaime Z. Galvez The Best 100 Philippine Medicinal Plants

www.map-abcdf.com./ph December 16, 2014

Readings:

10 Philippine Herbal Medicines Approved by DOH

www.medicalhealthguide.com/philippineherbal medicine.htm.

14 Medicinal Herbs You Can Grow/ Readers’ Digest

www.rd.com.health/conditions/medicinal -herbs/

Philippine Herbal Medicine Site-Alternative Medicine

www.philippineherbalmedicine.org/

Documentation of Philippine Traditional Knowledge and Practices in Health: The Agta People of

SitionDipontian, Barangay Cozo, Casiguran Aurora.

www.tkdlph.com/.../141-symphytum-officinale-/

Growing a Medicinal Herb Garden-Mother Earth Living

www.motherearthliving.com/gardening/herbs-anyone can-grow.aspx

WHO / Traditional Medicine

www.who-int/medicines/ares/traditional/definitions/en.

Performance

Indicators Course Learning

Outcomes

Course Performance Indicators Evidence of

Performance

Performance

Standard

Exhibit understanding of

the indigenous

knowledge, beliefs and

practices of a particular

group of IP

Demonstrate clear grasp

of distinct concepts on

indigenous or traditional

medicine.

Employ creative and

critical thinking strategies

Effectively demonstrate

understanding of content through

employing critical and creative

thinking strategies in making

decisions.

Clearly define, describe, explain

and demonstrate information in

an oral presentation.

Effectively demonstrate clear

understanding of concepts

exhibiting organized and

Writing

assignments

Oral presentation

Rubric

Rubric

http://www.map-abcdf.com./ph

http://www.medicalhealthguide.com/philippineherbal%20medicine.htm

http://www.rd.com.health/conditions/medicinal%20-herbs/

http://www.philippineherbalmedicine.org/

http://www.tkdlph.com/.../141-symphytum-officinale-/

http://www.motherearthliving.com/gardening/herbs-anyone%20can-grow.aspx

http://www.who-int/medicines/ares/traditional/definitions/en




20

in responding to illness

and healing issues across

cultures.

Engage in reflective and

respectful interactions.

Show respect for various

cultures

Exhibit depth of

understanding of the

processes involved in

identifying, classifying,

preparing, and

administering herbal

medicines

Demonstrate clear grasp

of concepts learned and

their implications

Work collaboratively and

cooperatively with others

to solve problems and

create new knowledge

systematic procedures in assigned

tasks.

Clearly articulate and defend

ones position or point of view in

small group discussion.

Effectively plan and carry out a

collaborative project that will

help address health issues in the

community.

SGD workshops

Collaborative

tasks

Class Project

Rubric

Rubric

Course

Requirements

Oral Outputs 25%

Oral presentation

Written Outputs 25%

Writing assignments

Persuasive/ Reflective essays

Collaborative Project 25%

Planning

Implementation

Documentation

Class Participation 25%

__________

100%

Course Policies

All policies covering academics and student discipline stipulated in the Student Handbook apply.

Other policies agreed upon by the class.

Consultation

Period

Wednesdays 2:00 in the afternoon

Documents

THE INDIGENOUS KNOWLEDGE, BELIEFS AND …apjor.com/downloads/150520162.pdf · THE INDIGENOUS KNOWLEDGE, BELIEFS AND PRACTICES ON ... Indigenous people employ at least 20,000 plant