This document discusses the surface utilization and appreciation of indigenous psychological methods and beliefs in the Philippines. It describes some traditional diagnostic techniques used by maaram healers, such as pulsing, ginger rituals, and divination. It also mentions that some western projective tests have been adapted to Philippine culture. Additionally, it notes that even western practitioners sometimes utilize indigenous beliefs in spirit possession and ancestral spirits. One example given is an indigenous counselor who became sought after in her community for counseling when her features were changed by a dwende spirit.
This document discusses the surface utilization and appreciation of indigenous psychological methods and beliefs in the Philippines. It describes some traditional diagnostic techniques used by maaram healers, such as pulsing, ginger rituals, and divination. It also mentions that some western projective tests have been adapted to Philippine culture. Additionally, it notes that even western practitioners sometimes utilize indigenous beliefs in spirit possession and ancestral spirits. One example given is an indigenous counselor who became sought after in her community for counseling when her features were changed by a dwende spirit.
This document discusses the surface utilization and appreciation of indigenous psychological methods and beliefs in the Philippines. It describes some traditional diagnostic techniques used by maaram healers, such as pulsing, ginger rituals, and divination. It also mentions that some western projective tests have been adapted to Philippine culture. Additionally, it notes that even western practitioners sometimes utilize indigenous beliefs in spirit possession and ancestral spirits. One example given is an indigenous counselor who became sought after in her community for counseling when her features were changed by a dwende spirit.
Surface utilization of indegenous methods amounts to a token accommodation of the traditional system. It may take the form of the use of "Tawas" (alum) by a psychodiagnostician reluctantly conforming to the belief of the patient. In this case, reluctant psychodiagnostician elicits reaction from the client on the shapes emerging from the basin and through this, uncovers, directly or indirectly, the client's fears and conflicts which may help unravel the culturally-define cause of his appliction. Magos reports about a number of methods of diagnosing illness employed by the maaram of Mariit, antique. Diagnosis, often reffered to as pagbatbat or pagusisa, can be done through pamulso (pulsing), luya (ginger ritual) and pagpakot (divination). In pamulso (pulsing) which is most often used, the maaram curer feels the pulse of the patient's hand. Pagpakot (divination) makes use of various objects like ginger, eggs, candle or the patients clothes and interprets the signs manifested in these objects. In the urbanized areas of the Philippines, western-developed projective tests might have some applicability especially if adopted to Philippine conditions, such as the pne done by Alfredo V. Lagmay using a Philippine-oriented thematic apperception test ( PTAT) Surface Appreciation of Indigenous Beliefs Even western-oriented cultural workers and social scientist utilize the indigenous belief in sapi (spirit possession) matanda and nuno sa punso (ancestral spirits) Research on indigenous kababalaghan (paranormal phenomena) includes an interesting case of an indigenous counselor in Calamba, laguna who reportedly became a highly- sought counselor after a dwende "had changed her beautiful features into what is generally considered an ugly face" The dwende explanation provided comfort not only to the counselor but also to the barrio community in their attempt to understand what had happened. The social scientist in the meanwhile entertains the plausible rival hypothesis of hormonal imbalance.