BALIS

Document Code: DCAVRKMI-F-SHSRPF
MANUEL S. ENVERGA UNIVERSITY FOUNDATION

Lucena City Document Title: Senior High School Research
An Autonomous University Proposal Form
Page No.: Page 1 of 32
DR. CESAR A. VILLARIBA RESEARCH AND Revision No.: 0
Effectivity Date: June 2017
KNOWLEDGE MANAGEMENT INSTITUTE
Prepared by: DCAVRKMI
QUALITY FORM Reviewed by: QMR
Approved by: President
RESEARCH PROPOSAL FORM
I. Research Title: Perception of Senior High School STEM Students on Balis and its
Treatments as a Medical Folklore Belief
II. Name of Researchers Karl

: Brylle Cablaida
Kristel Calibuso
Vee Jay Espedido
Roland Emerson Mabuting
Hanz Gabriel Mercado
Strand : STEM
Researchers’ Contact Details 09307428294

:
09420495537
09278266109
09186338529
09124397355
Name of Research Adviser : Mr. Simeon Ricalde
III. Research Proposal
Rationale of the Research
Culture is history in colours. Culture is inscribed in the human body and the human
mind (Tan, 2008). As a society enters a significant transition from ‘traditional’ to being
‘modern’, some parts of its culture disappear, while others bend along with progress and are still
evident nowadays. Despite having advancements in the medical front and being capable to
acquire knowledge about a disease as well as to apply scientifically proven remedies for a
particular illness, people continue to believe this superstition without questioning its authenticity
and concreteness for as they say in the vernacular, “wala naman mawawala pag ginawa natin”.
There are many other reasons, among them are the following: faith and religiosity, fear, a
“better-safe-than-sorry” mentality, and respect for the elders and their tradition (Catre, 2014;
Atutubo, 2011). The Philippine folk system, as rich and interesting as it is, is a very loosely
systematized aggregate of health concepts and practices including those concerning medicine
carried out by indigenous specialists such as hilot, albularyo, and faith healers (Tan, 2008). One
unique concept that stands out in this folk system is “balis”.
“Balis”, also known in different regions of the Philippines as usog and buyag, is a
condition unique to Philippine folk medicine (Stuart, 2014). According to Ina Atutubo, MD
(2011), such illness was caused unintentionally by a stranger or visitor who have an evil
eye (masamang mata) or who brings an evil wind (masamang hangin) or a hex; this attacks those
who are weak and defenceless, usually the pediatric and geriatric populations. Victims may
experience symptoms such as headache, stomach pain, fever, convulsion, etc. As for the
treatment of the afflicted, several methods are in practice, including the immediate verbal
antidote of saying “Puwera usog”, herbal remedies, human saliva, and pig-Latin prayers (Stuart,
2014).
Although “balis” commonly affects children (babies and toddlers), there are evident
cases of it affecting young adults. The researchers have encountered students from the
university, most are in Grade 11, who have experienced the symptoms of the illness and have
tried to cure it with traditional remedies. Some of those who believe in such phenomenon are
taking STEM and some are pursuing medical courses; this motivated the researchers to know
why students that are training to be professionals, who tend to be logical and scientific, still
believe on “balis” whose concepts are vague and unexplained. These truths triggered the
researchers to perform a qualitative study that determine the perceptions of selected Senior High
School STEM students on the concept of “balis”, as well as to know the methods they apply to
cope up with its symptoms and their effectiveness. Furthermore, the researchers took into
consideration the participants’ understanding of the cultural history of “balis” and their reasons
to believe on its concepts.
Purpose of the Research
The study sets out clearly among other things to determine and assess the perceptions of
selected senior high school STEM students on the concept of the medical folkloric belief,
“balis”, and the different methods of treatment and prevention attributed to it.
Specifically, this study seeks to answer the following research questions:
1) What are the participants’ reasons for believing in “balis”?
2) How do the participants identify that they have “balis”?
3) What common symptoms do the participants experience in having “balis”?
4) What methods of treatment and prevention do the participants commonly employ
to cope with the effects of “balis”?
5) What are the perceptions of selected Senior High School STEM students on
“balis” in terms of:
6.1. Acquisition
6.2. Symptoms
6.3. Treatment?
Theoretical Framework
The following are different theories that provide background information on the concept
of balis, as well as cite reasons and evidences to prove its authenticity.
As put forward by Tan (2008), the Vitalistic Theory of the Nature of Life, simply known
as vitalism, explains that not all activities of organisms can be explained in terms of sciences of
chemistry and physics and the mathematics of chance, but that organisms and all of their
activities also depend upon a mysterious powerful force which cannot be measured or analyzed
by the methods of science. Additionally, according to Lipson (2009), creationist cults view that
life must be more than matter, and mind-body dualists (which include most alternative medicine
advocates) believe that humans are more than just bags of flesh and bones and water. Generally,
vitalistic theories put forward that man is more than just the mind and the body, that there must
be something beyond this materiality.
But many scientists disapproved of the idea of vitalism, disapproved of the idea that the
difference between the living and non-living things is a non-material vital force. But Lipson
reiterated this idea, saying that vitalism isn’t really dead, for it is especially true in the most
anthropocentric of sciences, medicine. All forms of alternative medicine and health concepts are
based on the fact that man is more than just biology, that man is more than just himself. There is
a force that controls man. There is some elan vital (Bergson, 1907) that animates and elevates
this man’s personhood. Relating “balis” into this vitalist concept, this ancient Tagalog belief is
possibly the manifestation of a person gaining access to this mysterious powerful force, or a
person utilizing the force that is within him in unknowingly causing misfortunes over others, say
illness and diseases.
Marett, as cited by Tan (2008), built on this vitalist concept, explaining animatism, which
included concepts of a basic metaphysical life force. This force is an impersonal supernatural
power that can influence and be influenced. This supernatural power, often referred to as mana,
is not part of supernatural beings, but is instead a universal power that is everywhere, and that is
possessed by inanimate objects. He stated that if inanimate objects are seen as potentially
powerful and possess mana, it is easy to see and is somehow feasible that humans can also
possess such power or some potent life force. O’Neil (2011) supported this, stating that this
force can be possessed and is inherent in all objects, plants, and animals (including people), but
in different degrees. Some people or objects possess more of this mana than others, and are,
therefore, potentially dangerous. In a person’s case, Tan (2008) cites this force could cause
illness without the individual’s wanting. This concept is very evident and is best exemplified in
widespread beliefs and theories of illness causation among Christian groups. The best examples
of this force are Latin America’s mal de ojo or evil eye and the Philippines’ balis.
Different theories about illness causation and health impairment have been published and
put into books over the past few years. These theories may provide supporting information on
the concept of “balis” as presented in this study.
Tan (2008), in his book Revisiting Usog, Pasma, Kulam, describes different theories on
illness causation based on Philippine culture and beliefs in his Illness Causation Theoretical
Framework. According to him, there are three classifications of illness causation theories, and
one of these theories accurately describes the concept of “balis”.
Mystical theories attribute illnesses to the immediate consequences of the victim’s acts
and behaviour. Basic life forces are believed to be in control of a person’s health and illness, if
not that person’s life itself. These forces are the life-stuff and the soul. They are perceived in
contrasting dichotomies of good and evil, strong and weak. Health and illness is perceived as the
consequences of good and evil behavior. Additionally, a strong person can make a weak person
ill, with or without their knowledge or intentions. Tan furthers this concept, stating that balis is
one of the illness causations under mystical theories. This strong person, or the afflicter, is one
who possesses domineering and overpowering characteristics, while the weak person, or the
victim, is one who is incapacitated in adapting to distresses or changes in the environment.
Furthermore, this afflicter may be one who is physically big and takes too much space, one who
has an unpleasant disposition as a result of a strong body odour, or one who has a big voice that
can induce stress among the surrounding people. On the other hand, this victim who is too weak
to adapt to changes may be those who are too young (infants) or too old (aged people) to do so.
More information is presented Murdock’s Theory of Illness: A World Survey, in which he
conceptualized different beliefs of ill-health causation in his Ill-Health Theoretical Model as
observed in different cultural and ethnic groups in the world. In his framework, there are two
classifications of illness causation, namely natural and supernatural. The broad category of the
supernatural illness causes includes theories of magical, animistic, and mystical causation.
The theories of mystical causation are defined as any theory which states that illness
causation and health impairment is mediated by some “putative impersonal causal relationship”
as an automatic consequence for the victim’s experiences or behaviour. These theories are
characterized most readily as those which jive with and conform to Marett’s animatism or
preanimism. MacLachlan (2006) in his book Culture and Health: A Critical Perspective towards
Global Health cites to Murdock’s mystical theory, stating several examples of mystical health
impairment, which includes fate (astrological influences, personified ill luck, individual
predestination), ominous sensation, mystical retribution (violation of a taboo), and contagion.
Contagion is further defined as illness acquisition by coming into contact with a “polluting”
person. Putting balis into context, it is possible that this “polluting” person is one who has that
“evil” cut of an eye (mal de ojo), one who has a strong odour or personality, or one who
possesses heaps of mana, giving him the ability, with or without his knowledge, to inadvertently
cause illnesses.
Literature Survey
According to Carteret (2011), the cultural conventions of a specific group of people
helped shape the folk illnesses and beliefs which have specific causes, preventions, and cures.
Common practices vary significantly from diagnoses and treatments as they were carried from
place to place and changed by the difference in people’s perceptions. Religious traditions and
symbolic meanings in social and psychological dimensions may be traced from these folk
illnesses. Treating, recognizing and interpreting these maladies are trusted upon the traditional
healers in a particular area, using wide range of therapies addressing the underlying concepts of
illness on that particular condition (Carteret,2011).
While balis is popular in the rural Quezon areas, as stated by Stuart (2014), it is related
to other folkloric beliefs in different parts of the Philippines called by other names: in Iloilo, they
believe on usog – caused by someone with strong dungan or will power (Ponteras, 1980); there
is pasu simud or hot breath, what Muslim Tausug believed to be an illness caused as a result of a
child being complimented (Bruno, 1973); buyag of the Visayans, which is a syndrome caused by
being complimented characterized by stomach aches both in adults and in children (Hart, 1980);
and mantala, among the Benguet Igorots, recognized as a sickness caused by a person’s staring
(Barton, 1919).
As cited by Barnette (2014) and Carteret (2011), culturally bound syndrome like Mal de
ojo shows how culture affects the aspects in medicine. Culturally, Hispanic medicine has been
connected to humoral theory, believing that such disease is rooted in the disturbance of one or
more of the body’s four humors. The disturbance or imbalance is traditionally remedied using
the hot/cold law of opposites. “Mal de ojo”, or “evil eye”, is the most commonly reported folk
illnesses in the Hispanic culture caused by a person, who admires a child without touching them,
with a “strong eye” that is being transmitted through the eyes, carried through the air, and
recieved through the eyes of the intended recipient, that is believed to “heat up” the child’s
blood, resulting in symptoms such as fever, inconsolable crying, diarrhea, vomiting, aches and
pains and a gassy stomach (Barnette, 2014; Carteret, 2011). The illness usually affects infants
and children, but adults may also experience the symptoms. They posited that “mal de ojo” is
believed to occur due to a spell placed on the victim, by a person who secretly admires and
covets him or her, either unintentionally or intentionally. To counteract the effect of the
admiration, the admirer must touch the object of such strong admiration. Treatment involves
taking a child to a folk healer for herbal remedies and ritual cures such as the passing of an egg
over the victim’s body (absorbing the negative energy) before placing it in a bowl. Afterwards,
the egg will be placed under the victim’s pillow and if in the morning, it gets cooked, and then
he or she is truly under the spell of mal de ojo. There are protections like azabache, an amulet
which is worn on a necklace or bracelet and is believed to protect against the spell (Barnette,
2014; Carteret, 2011).
As history progressed, so does the concept of “balis”. As victims of this folkloric belief
increase in number, traditional healers and indigenous specialists find and discover the
symptoms that occur very commonly among these victims.

Stuart (2014) stated that motley of signs and symptoms are attributed to “balis”, and
these symptoms occur in different circumstances. They can be the immediate effect of a
compliment, the cause of the inhalation of alimuom (the sulfuric odorous heat vapors released by
the surface of the Earth, especially when a long period of dry weather is succeeded by rain), or
the bad wind carried by the strong aura of a strong overpowering person with strong personality
and characteristics. Furthermore, an article by Smart Parenting pointed out that infants and
toddlers, when afflicted with “balis”, experience discomfort. This discomfort is characterized by
fevers, bloating of the stomach, nausea, and vomiting. This is usually followed by incessant
crying and later, the passage of flatus, similar to the symptoms of colic. Stuart (2014) adds that
“balis”-induced illness is also manifested as recurrent severe headaches, loss of appetite,
stomach cramps, sudden colds, and unpleasantly cold sweating. When the distress or pain is in
the abdominal region of the body (kabag, dizziness followed by vomiting, distention, and
tympany), or simply distressful crying and sudden in onset, the immediate suspicion is that it is a
case of “balis”. It is believed to be a reaction to a greeting, comment, or compliment from
someone who might or might not be known to cause the malady.
It is important to know the effects of “balis” in order to know how to identify if one
person has one. These symptoms attributed to “balis” have been subject to many analyses. And
over the years, those who practice alternative and folkloric medicine have formulated different
methods for the treatment of the effects of “balis”, as well as methods for the prevention of
being its victim.

Different treatment methods to counter “balis”-induced illnesses are practiced in the
Philippines (Stuart, 2014; Batallones, Calauad, Gacayan, Lorido, Puno, n.d.). These treatments
are varied across the country’s regions. These methods are first attempted by family members
and the elders, and when things get out of hand, help from an indigenous specialist, known as an
albularyo or a hilot, is acquired. The most common, and perhaps the safest method, is the
utterance of the verbal antidote “Puwera balis.” In the Visayan region, “Pwe-buyag” is the
common treatment given to afflictions with kabag (flatulence) manifested with other symptoms
such as sudden colds, clammy sweating, fever, nausea, and vomiting. Another method of
treatment, usually followed by the immediate verbal antidote, involves the use of human saliva.
The afflicter, or the person suspected of causing the “balis”, is asked to wet his finger with his
own saliva, and apply this saliva, in a cross, on the victim’s abdomen or forehead. If the afflicter
is not available or if the visit to the patient isn’t possible, he can also send a small bag of his
saliva to be applied as an antidote.
Stuart (2014) included herbal remedies and concoctions in the practices used for the
alleviation of balis. Various herbs have been used and are still in use, and these herbs are
perceived to be efficient in the treatment of the automatic consequences of the folkloric belief.
For example, rice grains, ginger, guava leaves, lubigan, and sambong can be chewed by an
albularyo or the person suspected of causing the “balis”, spit on the hands, and applied on the
abdomen or the forehead of the victim while he emphatically utters “Pwe-pwe! Puwera usog,
umalis ka!” or “Pwe-pwe! Puwera buyag!”. While the leaves of atis are mashed with salt and is
applied or crossed on the abdomen or stuffed in the belly button area, the leaves of kakawati are
preferred to be chewed, spit on the palm of the hand before its essences are gently blown
through the rolled palms to the abdomen or the forehead. Stuart (2014) also added that gently
patting the patient’s back with small branches of malunggay, and /or rubbing the pulp side of
half a calamansi fruit on the temple, forehead, or the abdomen, relieves the victim of pain
attributed to the symptoms of “balis”. Oils such as coconut oil or aceite de manzanilla
(chamomile oil) can be applied on the victim’s stomach to ease the pain brought about by
stomach cramps and bloating. On the other hand, “nga nga”, made of areca nut, litlit leaves,
lime, and Chinese tobacco, are applied on the whole body, requiring the expertise of the
albularyo (Stuart, 2014).
There are also people that are believed to possess abilities that enable them to more
effectively counteract the effects of “balis” (Stuart, 2014). The mangdudura, a spittle specialist,
uses the same procedures of chewing a variety of herbs and applying them, in a cross, on the
victim’s various body parts, while albularyos and other indigenous specialists and folk healers
use alternative modalities regarding faith and religiosity. Bulong is a pig-Latin prayer that is
whispered by the folk healers along the course of treatment, while saliva is applied and crossed
or the essences of chewed herbs are blown to the abdomen or the forehead. The orasyon is a
similar pig-Latin prayer, but this prayer is written on a piece of paper and pasted on the abdomen
or the forehead as a tapal. Also, “balis” is believed to not only attach to a person, but also to his
clothes, that is why boiling the victim’s clothing “sterilizes” him of all residues of “balis”.The
action of using a lipstick to mark the abdomen or the forehead with a cross helps for treating
“balis”.
To know these treatments is important, as these will serve as the researchers’ basis to
assess the participants’ perception on the remedies that are commonly used to cure the symptoms
of “balis”. These will also help to further understand how each treatment is applied, and to see if
there are variations in ways on how the participants used them when they had the illness. In
addition, the consequences of the effects of being a victim of “balis”, aside from being treated,
can also be prevented in the first place. As cited by Batallones et. al. (n.d.), Filipinos employ a
variety of methods for the prevention of falling victim to “balis”, like unton, a small pouch or
sac that is filled with various indigenous ingredients – leaves, plant seeds, spices, tree bark,
tobacco, carabao horn, etc. This is usually pinned to the upper clothing of infants and young
children who are very prone to “balis”. It stays pinned to the child until he/she reaches the age of
three or four, at which time he/she is believed to be more resistant and less prone to it. Another
preventive measure, as reflected in the Bicolano culture, involves the use of bright red chili
pepper wrapped with a bright red piece of cloth due to the belief that the fierce and fiery spice of
the chili pepper, plus the fierce and fiery disposition of the bright red cloth, repel the effects of
“balis”. A bullet can also be attached to the upper clothing of a person to prevent acquiring
symptoms of “balis”. The “power of bravery” that inhabits the bullet is believed to create a force
field that surrounds and protects the person who wears it. However, these methods of treatment
and prevention have been subjected to constructive criticisms and disapprovals, most especially
those who practice proper medicine and have adequate knowledge of it. As supported by Stuart
(2014), amusement, denigration, and disdain will come to those who have expertise in modern
medicine when introduced to the concept of “balis”, most probably the city-based doctors.
Given the ability to look for possible concepts behind a particular phenomenon which is
thought to be superstitious, science always finds its way to explain how certain events occur,
basically, contradicting beliefs that seem vague and irrational. Even though a scientific basis
isn’t yet established to state how “balis” can influence a victim’s health conditions and how the
corresponding treatments and practices heal and protect the afflicted, there are theories positing
the possible causes of such illness that could question tradition and the folklore medicine.
The author of Philippine Urban Legend blog (2013) referred to “balis” as a consequence
of the victim's inability to adapt to change. To put it in medical terms, symptoms brought upon
by “balis” is thought to be caused by the disruption of homeostasis; the stranger who have posed
a psychological or physical stimuli activates a negative reaction on the afflicted. The stressful
stimuli to the person may be mental (when the person feels threatened by the stranger),
physiological (when the person’s irritated by the stranger’s unpleasant physical attribute like
odor, pitch and loudness of voice etc.), or physical (when the person feels invaded in his or her
personal space). As a result, the person gets “overpowered” and may develop sickness out of
fear and/or stress.

This explanation was supported by the Naturalistic theory of Illness Causation (Tan,
2008), wherein it is stated that the environment plays a vital role in the human health condition,
thus, balance must be always observed. Otherwise, certain external disruptions could cause the
development of malady. It is different on how tradition looks on “balis” in such way that rather
than believing it was somehow influenced by mystic forces brought by a stranger, this concept
define “balis” as a consequence of stress and imbalance in the person’s mental, physiological
and physical aspect caused by the environment.
In a research conducted by Carnegie Mellon University psychologist Sheldon Cohen
(2012), a significant relationship between stress and disease was highlighted. The authors found
out that stress is a contributing factor to the development of different human diseases (in their
study, stress causes and contributes to cardiovascular diseases and HIV/AIDS). Cohen said that
stress could “trigger a response by the body's endocrine systems, which release hormones that
influence multiple other biological systems, including the immune system”. It could be a possible
explanation on how a person develops certain symptoms attributed to balis.
After being subjected to stress caused by homeostasis disruptions and environmental
factors, a person’s body responds by releasing hormones which could affect the immune
system’s performance, therefore, making the person prone to developing sickness like fever,
abdominal pain and headache - the common symptoms of “balis”. The Naturalistic theory of
Illness Causation and Cohen’s study about the relationship of stress and diseases could be the
primary steps on finding a scientific basis behind this folklore belief.

On the other hand, the treatment or methods used to counter the effects of “balis”are
thought to be unwise and impractical. The most popular remedy or protection against “balis” is
the application of saliva on the afflicted person. Dra. Christina Ventura of Amang Rodriguez
Medical Center believed that it is normal for a sick person to eventually heal after a period of
time, applying saliva on that person’s particular body area is an inappropriate excuse for a
treatment. In addition, Dr. Ina Atutubo stated that the application of saliva could cause worse
contagious diseases such as fever, cold, flu, beke, bulutong, hand-foot-and-mouth disease, etc.
But in the study of Professor Catherine Rougeot, as cited by Smith (2006), she has discovered a
chemical in the human saliva that has potential as effective pain killer. They found out that
human saliva actually contains a substance called opiorphin, related to morphine and other
opioids - chemicals that are used in modern medicine as pain killer. By preventing the
breakdown of chemicals called enkephalins, opiorphin activates opiate receptors that block pain
signals from reaching the brain. Although, opiorphin was only tested on rats, the results showed
that it is six times more effective than morphine (Rougeot, 2006). Aside from opiorphin, a
person’s immune system may also trigger a biochemical cascade, producing varieties of other
stress-reducing compounds (Coghlan, 2006). Further research must be conducted to determine
the importance of these chemicals in understanding diseases and their respective treatments.
Though it is still uncertain whether traditional medicines and practices are really
effective in curing the illness brought by “balis”or not, these studies suggest important concepts
that could be used to explain how certain beliefs have arisen and to prove whether they have
scientific backgrounds or they’re just another example of faith healing practices as part of
Philippine folk system.
Significance of the Research
Philippine traditional folk medicine is a very interesting study, and its evolution
throughout history is influenced by religion, mysticism, herbalism, and superstitions. In turn,
folk medicine also influences, and its study, such as this qualitative research, is significant and
beneficial in different aspects.
Students. The knowledge they may get in the study can be used to raise awareness
about the concept of “balis” and its symptoms, causes, treatment, and prevention. Knowledge
will serve the students well. This qualitative study is yet another way for the student-researchers
to acquire new knowledge and learn how to use this knowledge on the long run. Through this,
they get introduced more comprehensively into the Philippine culture and the beliefs that
circulate in its folk systems.
Teachers. A teacher is responsible for everything that will happen to his or her students
during the times of his or her supervision. This study can serve as guide on what to do if one of
the students appears to be afflicted with “balis”.
Parents. “Balis” is unpredictable. This study can give a hand in case one of their
children show symptoms attributed to “balis”. Additional knowledge about the concept of
“balis”, for some instances, can keep the children from possible uneasiness and discomfort.
Prevention is better than cure.
University Clinic. In some ways, this study could prevent or control the number of
students affected by “balis” by introducing them to the concept, thus, raising awareness. It was
observed that many students have been experiencing the symptoms of “balis” in the university.
When such incident occurs in the future, with the help of this study, the university clinic can
circumspect at specific moment.
University. If conducted, this qualitative study will be another addition in the
university’s research paper archive. Moreover, this study will be the first of its kind in this
archive. As there is very little qualitative analysis on traditional and folkloric medicine currently
in care of the school, this study may and can be the start of a stream of phenomenological and
ethnographic researches in the future.
Researchers. The researchers would like the study to be successful in acquiring concrete
evidences that will open up a window to possible scientific explanations on the existence of
balis as medicinal folklore belief, thus, raising awareness and reducing misconceptions about the
concept.
Future Researchers. Understanding the participants’ perception on illness causation and
health impairment, as well as methods of treatment and prevention attributed to the effect of
“balis” can be a basis for future studies that will tackle related folkloric beliefs in the Philippine
medical anthropology. It can also supply theoretical knowledge that could possibly explain how
much traditional belief has arisen in scientific perspective. Further researches can be conducted,
and these researches will take a phenomenological or an ethnographic approach in identifying
and assessing the participants’ perceptions on the concept of balis.
Definition of Terms
Given below are the most commonly used terms throughout the research, and their
corresponding definitions.
An albularyo is believed to be a person endowed with gifts of healing, similar to witch
doctors. They are all-in-one health care practitioner treating the ailments of the Filipinos whether
it be physical, mental or spiritual. Various healing practices are employed by albularyos
including the application of herbal medicines, hilot (massage therapy), prayers and spells (The
Pilipino Warrior, 2011).
Azabache is a gold bracelet or necklace with a black or red coral charm in the form of a
fist, used to protect them from the evil eye or mal de ojo which is believed to be caused by
excessive admiration or envious looks by others (Rivera, 2018).
“Balis”, also known as “usog”, is a medical folkloric belief, indigenous in the
Philippines particularly in the rural areas of Quezon, that is believed to be a negative reaction to
a greeting or comment from someone who might or might not be known to cause a greeting-
induced or comment-induced malady (Philippine Alternative Medicine). It causes the affected
person to experience headache, stomach pain, fever, convulsion and some worse pains or
disease. To cure or prevent the effects of “balis”, people usually ask the person who have caused
the illness to trace a cross on the victim’s abdomen using his/her saliva while uttering the words
“pwera usog” or “pwera balis” (Philippine Urban Legend, 2013).
Folk beliefs or folkloric beliefs provide insights into how people live their lives and
what they think of as important, including concepts such as magic, superstition, folk religion,
charms, taboos, old wives' tales, omens, the supernatural and folk medicine (Green, 1997).These
practices show valuable clues into how people construct their worlds and bring meaning to their
experiences (Iowa, 2011).
Folklore is oral history that is preserved by the people of a particular culture, which
includes traditions consisting of music, stories, history, legends, and myths. It is passed down
from generation to generation and is kept active by the people in the culture. Folklore varies in
different cultures for every culture has different historical backgrounds and traditions (Plummer,
2007).
“Mal de ojo” or “evil eye”, is a folk illness in the Hispanic culture caused by a person,
who admires a child without touching them, with a “strong eye” that is believed to “heat up” the
child’s blood, resulting in symptoms such as fever, inconsolable crying, diarrhoea, vomiting,
aches and pains and a gassy stomach (Carteret, 2011).

Nga nga is a concoction made of areca nut, litlit leaves, lime, and Chinese tobacco,
which is applied on the whole body with the help of an albularyo, in order to relieve the
symptoms of “balis” (Stuart, 2014).
Unton, according to Stuart (2014) ,is a small pouch or sac that is filled with various
indigenous ingredients – leaves, plant seeds, spices, tree bark, tobacco, carabao horn, etc -
usually pinned to the upper clothing of infants and young children to protect him/her against the
possible causes of “balis”.
Scope and Limitation of the Study
This study will be conducted to investigate and assess “balis”, and the symptoms,
treatments, and prevention attributed to it, as perceived by selected senior high school Grade 11
STEM students in a university during the school year 2017-2018. Purposive sampling will be
done. The participants must be certified senior high school Grade 11 students under the STEM
strand, since their age bracket is relevant and according to the researchers’ previous readings,
“balis” commonly affects younger people. They must also have prior knowledge about balis,
and must have experienced it for at least five times before to ensure the validity of the data that
will be gathered to supply answers to the research questions. Qualitative data will be gathered
and obtained through interviews with the participants. Also, the participants’ personal insights
will be observed and analyzed. The researchers would like to assess the participants’
understanding regarding its concepts, including their basis to identify that they have balis, their
reasons for believing in it, the symptoms they have experienced, and the remedies that they have
employed to counter its effects.
Statement of Desired Outcomes
At the end of the research, the expected results will provide a long term benefit to the
students, community and to future researchers in such ways that it would give additional
knowledge about “balis” , which is a part of the everlasting Philippine culture and tradition, as
well as to clarify common misconceptions through the analysis of the information gathered from
the participants. It could also contribute to the advancement of theoretical understanding on how
such illness occur, how it can be treated, and the origin of the belief itself.
Research Design
To meet the objectives of this study, a qualitative research was held which is ideal for
small samples, while its results are not quantifiable (Roumeliotis, 2014). In order to study the
various aspects of “balis”, a phenomenon endemic in the Philippines, the researchers will be
using descriptive research method to assess the participants’ prior knowledge about “balis”, their
exposure to the illness, and their perception on “balis” in terms of acquisition, its symptoms and
treatments. It is a purposive process enabling the researchers to study, gather, analyze, classify
and tabulate data about a particular condition or phenomenon, belief systems, processes, trends,
and cause and effect relationships, and then formulate conclusions and interpretations with or
without the use of statistical treatments (Foz and Bayat, 2007).

Research Instrument
The instrument that was used is a semi-structured interview that was transcribed and
further analyzed to gather the desired data. The questionnaire was constructed based on the
researchers’ previous readings, related literature from credible sources and published thesis that
are relevant to the study. Statements were designed, observing the format of a good data
collection instrument. Furthermore, the questions were made in such way that they will meet the
level of knowledge preparedness and elicit self-reflexivity in the participants. After each
constructed statements, there were probing questions related to the issue or topic to
accommodate format-free views and opinions from the informants. This type of interview was
chosen to ensure the immediate response of the interviewee without pressure, to avoid personal
bias, as well as to provide anonymity to the participants. The questionnaires were submitted to
the research adviser first for validation, before proceeding to the actual interview.
Data Gathering Procedure
The researchers requested for approval prior to conducting the interview. After the
approval, the request letter was returned to the researchers. Participants from a university were
chosen following the criteria of selection. To avoid distractions and disturbances, the vacant
class times were utilized for the interview proper. In each question, the participants were given
enough time to answer and the freedom to express his or her thoughts, opinions and responses at
will. A semi-structured type of interview was used to obtain the needed data for the study. In
addition, all interviews were recorded as audio output and were written as well, to ensure the
accuracy of the information that was then transcribed. After gathering the data, the researchers
studied all the information from the participants by content analysis - a type of qualitative data
analysis method. Conclusions were drawn based on the crucial results of the analysis, addressing
the research problems of this study.
Subjects of the Study
The participants were five (5) students of a university. These students are in Grade 11
and are under the senior high school program of the K-12 Curriculum, taking the STEM strand.
They are within the age bracket of 15-17 years old. All participation in this study was kept
anonymous and confidential; pseudonyms replaced the participants’ names to preserve
anonymity.
Unit of Analysis
A purposive sample of Grade 11 STEM students was the participants in this study. The
unit of analysis is at an individual level. These students are independent of each other, therefore,
the students are the unit of analysis. The students’ perceptions on the concept of “balis” were
subjected to comprehensive analysis. Their prior knowledge and experiences with “balis” were
taken into account, evident in the criteria for the selection of participants.
Sampling Design and Procedure
Purposive sampling was utilized in choosing the Grade 11 students who were the
participants in this study. The selection of these participants wzas based on a strategy referred to
as “purposeful selection”, which, as cited by Dodge (2011, p. 51), denotes a deliberate selection
strategy that chooses particular people and settings which will provide information that cannot
be obtained as well from other options.
A set of criteria was followed in determining people who are fit and desired for being this
study’s participants. The chosen participants should (1) be Grade 11 students, (2) be taking the
STEM strand, (3) have prior knowledge about “balis”, and (4) have experienced the effects of
“balis” for at least five times prior to the interview. This selection criteria are based on each
participant’s potential to add to the understanding on the concept of “balis”.
Assumptions
Stated in this section are the assumptions of the researchers based on their prior
knowledge, previous readings, related literature and theories.
The criteria will be appropriate for the selection of participants, thus, giving assurance
that they all have experiences and knowledge about “balis”. The response of the participants to
the questions with honesty and willingness is expected, without any motive other than
contributing to this study with sincere interest. In addition, they could identify if they have
“balis” when the following symptoms are observed: headache and dizziness, stomach cramps
and/or diarrhoea, sudden loss of appetite, cold sweating and unusual coldness of areas such as
ears, elbow and feet. The assumed reasons that made the participants believe on “balis” are the
following: respect for culture and tradition, superstitious beliefs, fear of the unfortunate
consequences and respect for the elders’ influential tales and advice/lessons. Common
treatments used to counter the effects of “balis” will include the application of saliva on the
abdominal area or on the forehead (forming a cross), the immediate utterance of verbal antidote
(involves the afflicter saying “pwera usog” or “pwera balis”), and the use of herbal remedies.
These methods of treatment employed are believed to be effective against the symptoms of balis.
Data Analysis Procedures
To extract the large amount of rich textual data that was generated from the semi-
structured interviews with the participants and to further understand their perceptions on the
concept of “balis”, the researchers utilized the following method of data analysis.
Content analysis was performed in analyzing data and interpreting information provided
by the participants during the interview. It is a “research method for the subjective interpretation
of the content of text data through the systematic classification process of coding and identifying
themes or patterns” (Hsieh and Shannon, 2005). The transcriptions of the interviews were read
and reread to ascertain that the researchers fully understood the participants’ responses and
opinions. Brief notes for every participant’s answer for every interview question were made
when relevant information is found. Through open coding, these notes were analyzed,
categorized, and sorted in a way that offers description in all information that are needed: the
participants’ way of identifying they have “balis”, the symptoms they experience, the methods of
treatment and prevention they employ, and their overall perception on the belief. With this done,
the researchers created a brief outline of all categories and their underlying subcategories for
each transcript. These steps were repeated for all ten interview transcripts. Through axial coding,
they were examined in detail and compared among the ten transcripts to find the commonalities
and differences. The researchers then returned to the original transcriptions to ensure that all
information has been obtained and categorized properly. Through selective coding, a core
category, perhaps the participants’ overall perception of “balis”, was systematically related to the
other categories. The researchers went over the data multiple times to ensure that they have done
a thorough job in data analysis.

Research Paradigm
Purposive Sampling
Participants
Prior Experiences with

Balis (Symptoms, Reasons for Believing in Prior Knowledge about
Treatments and the Concepts of Balis Balis
Acquisition)
Semi-structured interview
Transcription
Content Analysis
Perception of Grade 11 STEM Students on the

Concepts of Balis
Figure 1. Conceptual Paradigm of the Study About the Perception of Grade 11 Senior High
School STEM Students on “Balis” and its Treatments as a Medical Folklore Belief
Figure 1 shows the conceptual paradigm of the study about the perception of grade 11
senior high school STEM students on “balis” and its treatments as a medical folklore belief.
After determining the specific objectives of the research, related literature and theories are
gathered to serve as additional basis of the study aside from the prior knowledge of the
researchers about the topic. With sufficient data from credible sources at hand, the researchers
did the process of purposive sampling wherein the criteria of selection was made, in order to
assure that a participant’s profile is appropriate for the study. Through a semi-structured
interview, the essential information from the participants consisting of their knowledge and
experiences about “balis” will be obtained. Data will be then transcribed and subjected to
thorough analysis. The researchers will relate the results to their previous readings, so that
accurate conclusions to satisfy answers for the research questions can be constructed. At the end
of the study, the perception of the selected participants about the different aspects of “balis” will
be determined.
References
Atutubo, I. (2011). Is usog for real?. Retrieved December 2, 2017 from
http://www.smartparenting.com.ph/parenting/baby/is-usog-for-real ﾧ
Barnett, M. (2014). Mal de ojo in hispanics and Latinos. Retrieved December 2, 2017 from
http://anthropology.msu.edu/anp204-us14/2014/07/16/mal-de-ojo-in-hispanics-and-
latinos/
Batallones, M. S., Calauad, K. A., Gacayan, K. A., Lorido, D. C., & Puno, R. M. (n.d.). Ang
paniniwala sa usog mula noon hanggang sa kasalukuyan. Retrieved December 2, 2017
from https://dokupdf.com/download/ang-paniniwala-sa-usog-mula-noon-hanggang-sa-
kasalukuyan-_5a030f07d64ab2b9bdeb152f_pdf ﾧ
Carteret, M. (2011). Folk illnesses and remedies in Latino communities. Retrieved December 2,
2017 from http://www.dimensionsofculture.com/2010/10/folk-illnesses-and-remedies-in-
latino-communities/
Catre, E. M. (2014). Why Filipinos are superstitious. Retrieved December 2, 2017 from
https://prezi.com/0uahbdgvgz5k/reasons-why-filipino-are-superstitious/ﾧ
Cohen, S. (2007). Stress contributes to range of chronic diseases, review shows. Retrieved
December 4, 2018 from www.sciencedaily.com/releases/2007/10/071009164122.htm
Cohglan, A. (2006). Natural-born painkiller found in human saliva. Retrieved December 2,
2017 from https://www.newscientist.com/article/dn10514-natural-born-painkiller-found-
in-human-saliva/
Lipson, P. (2009). The death and rebirth of vitalism. Retrieved December 3, 2017 from
https://sciencebasedmedicine.org/the-death-and-rebirth-of-vitalism/ﾧ
MacLachlan, M. (2006). Culture and health: a critical perspective towards global health.
Retrieved December 4, 2017 from https://books.google.com.ph/books?
id=ulCN7x2jDrIC&pg=PA52&lpg=PA52&dq#v=onepage&q&f=false
Murdock, G. P. (1982). Theory of illness: a world survey. Retrieved December 3, 2017 from
http://onlinelibrary.wiley.com/doi/10.1525/maq.1982.13.2.02a00220/pdf ﾧ
O’Neil, D. (2011). Common elements of religion. Retrieved December 3, 2017 from
https://www2.palomar.edu/anthro/religion/rel_2.htm ﾧ
Philippine Urban Legends. (2013). Usog: Real or myth? Retrieved December 3, 2017 from
http://philurbanlegends.blogspot.com/2013/05/usog-myth-or-real.html
Smith, K. (2006). Natural painkiller found in human spit. Retrieved December 4, 2017 from
https://www.nature.com/news/2006/061113/full/news061113-4.html
Stuart, G. U. (2014). Philippine alternative medicine: usog. Retrieved November 29, 2017 from
http://www.stuartxchange.org/Usog.html ﾧ
Stuart, G. U. (2014). Philippine alternative medicine: bales. Retrieved November 29, 2017 from
http://www.stuartxchange.org/Bales.html ﾧ
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BALIS

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BALIS

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MANUEL S. ENVERGA UNIVERSITY FOUNDATION

RESEARCH PROPOSAL FORM

II. Name of Researchers Karl

Researchers’ Contact Details 09307428294

Name of Research Adviser : Mr. Simeon Ricalde

III. Research Proposal

Rationale of the Research

unique concept that stands out in this folk system is “balis”.

to believe on its concepts.

Purpose of the Research

Specifically, this study seeks to answer the following research questions:

1) What are the participants’ reasons for believing in “balis”?

2) How do the participants identify that they have “balis”?

3) What common symptoms do the participants experience in having “balis”?

4) What methods of treatment and prevention do the participants commonly employ

to cope with the effects of “balis”?

“balis” in terms of:

of balis, as well as cite reasons and evidences to prove its authenticity.

be something beyond this materiality.

illness and diseases.

the concept of “balis” as presented in this study.

one of these theories accurately describes the concept of “balis”.

victim, is one who is incapacitated in adapting to distresses or changes in the environment.

More information is presented Murdock’s Theory of Illness: A World Survey, in which he

conceptualized different beliefs of ill-health causation in his Ill-Health Theoretical Model as

predestination), ominous sensation, mystical retribution (violation of a taboo), and contagion.

According to Carteret (2011), the cultural conventions of a specific group of people

illness on that particular condition (Carteret,2011).

2014; Carteret, 2011).

symptoms that occur very commonly among these victims.

“balis”-induced illness is also manifested as recurrent severe headaches, loss of appetite,

case of “balis”. It is believed to be a reaction to a greeting, comment, or compliment from

someone who might or might not be known to cause the malady.

being its victim.

Different treatment methods to counter “balis”-induced illnesses are practiced in the

saliva to be applied as an antidote.

albularyo (Stuart, 2014).

fear and/or stress.

and physical aspect caused by the environment.

In a research conducted by Carnegie Mellon University psychologist Sheldon Cohen

explanation on how a person develops certain symptoms attributed to balis.

After being subjected to stress caused by homeostasis disruptions and environmental

primary steps on finding a scientific basis behind this folklore belief.

stress-reducing compounds (Coghlan, 2006). Further research must be conducted to determine

Philippine folk system.

Significance of the Research

throughout history is influenced by religion, mysticism, herbalism, and superstitions. In turn,

beneficial in different aspects.

circulate in its folk systems.

the students appears to be afflicted with “balis”.

Prevention is better than cure.

circumspect at specific moment.

University. If conducted, this qualitative study will be another addition in the

ethnographic researches in the future.

Future Researchers. Understanding the participants’ perception on illness causation and

and these researches will take a phenomenological or an ethnographic approach in identifying

and assessing the participants’ perceptions on the concept of balis.

An albularyo is believed to be a person endowed with gifts of healing, similar to witch

it be physical, mental or spiritual. Various healing practices are employed by albularyos

Pilipino Warrior, 2011).

excessive admiration or envious looks by others (Rivera, 2018).

“Balis”, also known as “usog”, is a medical folkloric belief, indigenous in the