UNIVERSIDAD DE STA.

ISABEL DE NAGA
College of Health Sciences
Nursing Program

NCM 120- TRANSCULTURAL NURSING

Name STEFFANIE BORJA Year and Section BSN 4A Score __________

Direction: Answer the following questions and submit them online. Print a copy of
your answer and submit to your Class mayors for submission on April 1, 2023 at the
Nursing Faculty Room.

❖ Research on the following in terms of Health , Illness and healing

BICOL CULTURE

Folk healers come in varied types depending on folk illness specialization, and modalities
in diagnosis and therapeutics. The origin of Albularyo can be traced back to the pre-colonial era
when shamanic leader babaylan (or Bicol’s bailan) served as the main person in charge of
healthcare. Folk healers do not charge fees but accept donations. The healing practices of the
albularyo can be further classified as herbalist, druggist, hydrologist, physiotherapist
(hilot/parahilot), traditional birth attendant (Komadrona/parapaaki), faith healers, bone settlers,
animal bite healer (Paratambal), skin disease healer, and home remedies. In some Districts in
Bicol, most folk diseases are beliefs in mystical or supernatural phenomena. Despite the
Christian hegemony in the study area, some people still believe in animistic religion and
presence of supernatural elements that resist their hegemonic status. This belief can be traced
back from the precolonial creation myths, epics, and folktales of the Bicolano, such as the belief
on Ungmanan, Tawong Lipod, and Kalag. Some of these beliefs have been mixed with certain
Tagalog beliefs (such as Engkanto and Anayo) and foreign beliefs (such as Maligno). Aside from
the folk illnesses caused by supernatural being, albularyos believe in various culture bound
syndromes such as karaw,sibang, pasma, baghat na laygay, sang-ab, nasibogan, balos, baklay,
kulibra, nahilo, pangidam, lapo and animal bite.

Pulse-taking
Various traditional cultures across the globe practice pulse-taking or palpation of the
pulse as a diagnostic tool. It is the oldest physical examination technique and an important
clinical procedure for diagnosing diseases and prognosticating potential cure. In the study area,
pulse taking is the primary diagnostic tool of the albularyo. This tool can diagnose almost all folk
illnesses and other diseases known to the folk healers.

Direct Examination, Observation, and History Taking

 Like the Western medical system, Albularyo also uses examination, observation, and
history taking or inquiry. Albularyo examines the parts of the body, especially the tongue and
abdomen. For example, if someone suffers from localized headache, vomiting, and cold ears,
they are diagnosed with sibang. Additionally, a person is said to be naungmanan or naibahan if
the person is suffering from headache and has cold hands and feet. They also observe the
patient’s symptoms and prognosticate illness and cure based on the identified symptoms.
Inquiries and history-taking are also done; however, it is usual for them to ask where the
patient has been, which refers to the possible attack from an aggrieved tawo (mystical being).
Cannel (1990) asserts that Bicolano still believes in different tawo who co-exists in different
locations such as land, air, and bodies of water.

Santigwar
Santigwar, a Bicol term for pagtatawas, is both a diagnostic and therapeutic tool of
albularyos. The term originates from a Latin word ‘santificare’ or Spanish word ‘santiguar’ which
means the practice of making the sign of the cross while uttering words of prayer (Labayo,
2019). In the study area, albularyo uses three different diagnostic paraphernalia: (1) metal
ladle, lit candle, wax (part of the candle), bowl with water and an oracion or prayer; (2) lit
candle, piece of paper, oil and an oracion or prayer; (3) egg, transparent jar with water, and an
oracion or prayer. All these approaches aim to determine the causes of illness (e.g., aggrieved
tawo for mystical causes; heart shape for heart-related diseases; or image of a person for
kulam) as formed in the bowl of water, paper, or jar of water, respectively. As a therapeutic
procedure, santigwar lead the healer to transform into divination or possession in order to
persuade the aggrieved elementals to pity the affected person (Arriola, 2011).

Use of Plastic, Paper, and Leaves

Albularyo, especially those who are masseur (manghihilot) , uses plastic, paper and
leaves with oil to diagnose which part of the body is affected. When the plastic, paper, or leaves
stick to specific parts of the body, this means that the body is affected and needs a hilot
(traditional massage).

Despite the presence of healthcare professionals, Albularyo is still an important

dispenser of the rural healthcare system. In rural areas, it is common for locals to consult first
to albularyo before going to a medical professional (Abad, 2014). This study cited four major
reasons as deduced from the narratives of the informants: patients’ economic status and
customs, perception or concept of illness. people, mostly from remote rural areas, consult
albularyo due to their economic condition. Albularyo cites the expensive consultation fees and
medicine from the health professional that hinders the patients from consulting them. It is
undeniable that the social structure resulting from the conflict between people with different
interests and resources has created an uneven distribution of power and resources in the
society, thus affecting these poor people. Moreover, people continue to create meaning from
their health conditions, despite the prevailing explanation from the Western medical system.
These meanings through social interaction develop interpretations of various illnesses that are
acceptable to society. Therefore, people think that medical staff cannot cure a certain disease,
so they must consult Albularyo.

VISAYAN CULTURE

The Lumads or non-Islamized indigenous peoples (IPs) of Mindanao, specifically in

Maramag, Bukidnon, have demonstrated a high level of awareness of the right to health.
Factors like exposure to the mass media and influence of the barangay health center have
contributed to the high level of knowledge of IPs on the right to health, also a reflection of their
assimilation into mainstream society. However, they continue to hold on to their indigenous
health and treatment beliefs, practices and rituals like patronizing the services of the baylan or
traditional healer, using herbal plants and medicines, and utilizing traditional structures in the
community when confronted by serious health problems, and performing rituals such as the
pamuhat, patawalan and talotho. Promoting the IPs’ right to health requires political will and
commitment on the part of the State to fulfill its obligations to these sections of the population
who have continuously been marginalized and discriminated against by mainstream society. The
active participation of the IPs and their organizations is likewise critical in the development of
specific and culturally-appropriate health plans, programs and services. Health beliefs, concepts
and practices of IPs are components of their social life that are closely tied to their deep
relationship with the land and their recognition that the land is the source of life. The IPs
concept of health is more wide ranging and holistic in scope. To them, good health is equated
with having a harmonious and balanced relationship with the physical environment. Spiritual
world, oneself and with members of the community. The lumads are aware of the right to
health and its principles. Despite the influence and impact of western medicine through the
barangay health centers on their health beliefs and behaviors. The lumads continue to promote
and practice aspects of their indigenous health culture. Their reliance on the services of the
baylan, the use of herbal plants and medicines, and the holding of rituals in the alleviation
and/or treatment of certain health problems or conditions, are illustrations of how they combine
indigenous with western medicine.

The Cebuano traditional healing practices or “panambal” comprise the use of “himolso”
(pulse-checking), “palakaw” (petition), “pasubay” (determining what causes the sickness and its
possible means of healing), “pangalap” (searching) of medicinal plants for “palina” (fumigation),
“tayhop” (gentle-blowing), “tutho” (saliva-blowing),“tuob” (boiling), “orasyon” (mystical
prayers), “hilot” (massage), and “barang” (sorcery). Though traditional with medical science
disapproval, it contributes to a mystical identity of Cebuano healers, as a manifestation of folk
Catholicism belief, in order to do a good legacy to the community that needs help. For further
study, researchers may conduct further the studies on the: curative effects of medicinal plants
in Cebu, psychological effect pulsechecking healed persons by the mananambal, and unmasking
the other features of traditional healing.

MUSLIM CULTURE
 For Muslims, good health involves the intertwining of physical, psychological, spiritual,
and social factors. Good health is considered the greatest blessing and gift God has given
humankind. Muslim patients receive illness with patience, prayers, and meditation. It is not
uncommon for Muslim patients who are not otherwise actively practicing their faith to turn to
God and seek religious intervention in times of hardship. One of the core beliefs of all Muslims
infers illness, pain, and dying as a test from God. They also believe that any unforeseen
hardship is a test by which one’s sins are washed away.

Since good health is a gift from God, Muslims believe that taking care of one’s health is a
religious duty. However, this also implies that Muslims often prefer spiritual well being over
physical wellness. Religious beliefs may also influence a Muslim patient’s notions of healing.
Muslims in certain cultures use folk remedies rooted in the passages in the Quran, Hadith, and
Sunnah of the Prophet Muhammad. Folk treatments include the use of aloe, capers, chicory,
dates, dill, fenugreek, pomegranate, indigo, Senna, olive, mustard, and truffles. Most of these
are presumably harmless, but some may be unsafe. It is essential that all healthcare providers
questions patients about what herbs or supplements they are ingesting, as well as any other
nontraditional healthcare methods they are trying. Practitioners and patients who follow Islam
may feel more comfortable using these supplements and remedies together with modern
medicine and in conjunction with Western medical care. Healthcare practitioners should also
remember that these remedies and herbs may be contraindicated or even dangerous when
taken with specific prescribed modern medications.

Health

● Abortion is prohibited except in cases of incest, rape, and if the life of the mother is
threatened.
● A fetus is considered a human being after 25 weeks gestation.
● Health providers are seen as helpers of God’s will.
● Most surgical procedures are permitted.
● No restrictions on amputations, biopsies, blood or blood products, medications,
amputations

Mental health and/or cognitive dysfunction

A person diagnosed as having a cognitive dysfunction, such as a severe mental illness or
an intellectual disability, is absolved from all the obligatory requirements in Islam. For example,
they are not required to say prayers, fast or perform their pilgrimage. The patient’s immediate
or extended family is usually responsible for the patient.

Medications
Medications that contain gelatin or other pork-based ingredients are forbidden.
Gelatin-free alternatives or halal gelatin tablets should be preferred for Muslim patients.
Magnesium stearate is forbidden in tablets when derived from an animal source. The use of
alcohol in medicines is debated but generally accepted. However, it is highly advisable to
confirm a patient's preference before treating with an ingredient that may not be permissible for
Muslims. Recreational narcotics are forbidden in Islam. For this reason, many Muslims may
refuse the medicinal use of opioid analgesics as well and instead request alternatives.

Medications During Ramadaan

● Eye Drops, Ear Drops, Dental Care - Yes

● Inhalers, Nebulizer Treatments, Nasal Sprays- Yes
● Immunizations/Vaccines, Insulin injections - A difference of opinion exists. It's best to
ask the patient. In general, injections do not necessarily break the fast unless it is a
supplement food or drink-for nutrition. Vaccines and insulin are usually acceptable.
● IV fluids - No (dehydration warrants breaking the fast)
● Donating blood - No
● Oral medications - No
● Any ill patient requiring any type of medication to improve health (oral, intramuscular,
subcutaneous, or intravascular) warrants breaking the fast.

❖ What are some of the beliefs of the cultures mentioned above and give at
least 3 examples each.

HEALTH

1. Albularyo, especially those who are masseur (manghihilot) , uses plastic, paper and
leaves with oil to diagnose which part of the body is affected. When the plastic, paper,
or leaves stick to specific parts of the body, this means that the body is affected and
needs a hilot (traditional massage).
2. Patronizing the services of the baylan or traditional healer, using herbal plants and
medicines, and utilizing traditional structures in the community when confronted by
serious health problems
3. Muslim patients receive illness with patience, prayers, and meditation. One of the core
beliefs of all Muslims infers illness, pain, and dying as a test from God. They also believe
that any unforeseen hardship is a test by which one’s sins are washed away.

ILLNESS

1. folk illnesses caused by supernatural being, albularyos believe in various culture bound
syndromes such as karaw,sibang, pasma, baghat na laygay, sang-ab, nasibogan, balos,
baklay, kulibra, nahilo, pangidam, lapo and animal bite.
2.
 Folk Illness Symptoms Causes Diagnostic Cultural/ Spiritual/ Ritual
Process Therapeutics

Sibang / Usob/ Abdominal ‘Natino’ or ● Santigw ● Spiritual prayer

Usog/ pain, ‘natuyaw’ ar ● Applying of saliva of
bloated talked to ● Pulse perpetuator of usog
tummy, the taking in the
headache, starving, ● sole of the feet, or
vomiting, hungry or forehead
weakening of tired ● Boiling of shirt wear
the body, person. A during nausog and
sleepy, cold mystical wipe it
ears, and contagion. ● in the body of nausog
hands ● Twisting the ears of
nausog three times
● Blowing the fontanel
(bunbunan) three
times
● Tig-uugbasan (betel
quidding)

3. A person diagnosed as having a cognitive dysfunction, such as a severe mental illness or

an intellectual disability, is absolved from all the obligatory requirements in Islam. For
example, they are not required to say prayers, fast or perform their pilgrimage. The
patient’s immediate or extended family is usually responsible for the patient.

WELLNESS
1. Herbal remedies: The use of herbal remedies is widespread in the Philippines, with many
Filipinos believing in the curative properties of various plants and herbs. For instance,
lagundi leaves are frequently used to treat respiratory issues, whereas guava leaves are
believed to aid in digestion
2. Hilot: Hilot is a traditional healing practice in the Philippines that employs massage,
herbal remedies, and other methods to promote physical and emotional health.
Numerous Filipinos believe in the curative properties of hilot and seek out practitioners
for a variety of ailments.
3. Faith healing is a popular wellness belief in the Philippines, with many Filipinos believing
in the power of prayer and religious devotion to heal a variety of ailments and diseases
Faith healers, who are frequently referred to as "albularyo" or "mananambal," are
revered and sought-after members of many communities due to their healing abilities.

❖ What is Cultural Conflict? How will it affect delivery of care to our patients?
Cite at least 3 reasons.
 Culture Conflict is the term used to describe the conflict that arises during the
intersection of cultural values and beliefs between two or more cultural groups living within the
same society. Cultural Conflict is viewed in relation to acts of crime and deviance that emerge
when rising tensions between groups reach their boiling points. Different social groups have
different cultural ideas and beliefs that conflict and this conflict can possibly lead to violence and
criminal activity. Both sociologists and criminologists analyze how these crimes occur and
conduct research in order to find the best way to pinpoint the causes of culture conflict and how
to form and implement solutions. Within a given society, culture conflict emerges when different
social groups have different cultural values and beliefs, and the conflict that arises from said
differences results in violence or crime. It affects perceptions of health, illness and death, beliefs
about causes and treatment of disease, approaches to health promotion, how illness and pain
are experienced and expressed, where, when and how patients seek help, and the types of
treatment patients prefer and adhere to.

Cultural differences affect patients‘ attitudes about medical care and their ability to
understand, manage, and cope with the course of an illness, the meaning of a diagnosis, and
the consequences of medical treatment. Patients and their families bring culture specific ideas
and values related to concepts of health and illness, reporting of symptoms, expectations for
how health care will be delivered, and beliefs concerning medication and treatments. In
addition, culture specific values influence patient roles and expectations, how much information
about illness and treatment is desired, how death and dying will be managed, bereavement
patterns, gender and family roles, and processes for decision making.

❖ What is the vital role of religion on one’s perception of healing and illness?

In the healing process, religion can provide miraculous healing by the divine,
perseverance for the journey of gradual healing, and peace and hope when healing does not
occur. Being disciplined and participating in some practices such as fasting can have a positive
influence on health. Religious doctrines may support positive views of human nature and the
self that engender attitudes and emotional states that are associated with better physical and
mental health outcomes. Belief in the intrinsic value and uniqueness of each individual may
promote feelings of self-esteem.

❖ What healing practices have you ever observed that you find significant when
it comes to illness and wellness as well.

● “Hilot” / “Ablon” which is a personal service initiated by a patient to provide

relaxation, increase body awareness and to create balance with the objectives of
promoting health and wellness. This type of treatment is utilized to counteract
the pressures of daily life that tend to wear down both the body and mind.
● Herbalism and Plant Medicine - this health practice not just benefits a person’s
health but also helps them financially, there are some plants that are clinically
proven that can help cure various diseases/ illnesses. It offers you autonomy,
whether you are disillusioned with the modern medical system or simply want to
be more in control of your health. Traditional healers provide their patients with
the knowledge to prevent illness, manage their chronic conditions, and promote
healing.