The Indigenous Knowledge, Beliefs and Practices on Healing of the Agta of Lupigue, Ilagan City, Isabela: Their Contributions towards Sustainability

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1 Asia Pacific Journal of Research Vol: I. Issue XXXVIII, April 2016 ISSN (Print) : ISSN (Online) : The Indigenous Knowledge, Beliefs and Practices on Healing of the Agta of Lupigue, Ilagan City, Isabela: Their Contributions towards Sustainability Mary Ann M. Balayan 1, Agnes S. Reyes 2 and Demetrio P. Anduyan, Jr. 3 1 Philippine Normal University - North Luzon Campus, Alicia, Isabela, Faculty of Instruction 2 Philippine Normal University - North Luzon Campus, Alicia, Isabela, Faculty of Instruction 3 Isabela State University, Ilagan City Campus, Philippines, Director for Ressearch 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 researchers being participant-observers 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 healing practices. Results revealed that the Agta had been continually practicing indigenous or traditional healing to restore the health of the folks across ages, and interestingly the healing practices have been found effective and sustainable. Nature has been the ultimate source of herbal medicines that the Agta use to prevent or cure a variety of illnesses such as plants ranging from trees, shrubs, wild weeds or grass found to have medicinal properties. All parts of the identified plants: roots, stem, bark, leaves, and flowers, including the sap are used as poultice or taken as decoctions. Interviews also revealed that aside from fish bile, 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 commune with spirits is also practiced. These rituals are done by an herbolario or a soothsayer. The Agta have evidently demonstrated a strong sense of ownership and pride for these healing practices due to their time tested effectiveness and sustainability. 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, Beliefs, Practices, Sustainability INTRODUCTION 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. Gbenda (2007) reports that in Africa, indigenous knowledge provided a very important basis for problem solving in local communities before westernization and that such is being continued on a serious note. He explains that learning from the indigenous knowledge system by investigating first what local communities know, and how we can improve understanding of local conditions can provide a productive context for activities designed to help the communities. Gbenda (2007) contends that sharing IK within, nationally and globally across communities can 124

2 125 Mary Ann M. Balayan, Agnes S. Reyes and Demetrio P. Anduyan, Jr help enhance cross-cultural understanding and promote the cultural dimension of development, exchange and integration into development programs of government and non-government organizations. CONCEPTUAL FRAMEWORK 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). The practice of traditional or indigenous healing has been embraced by people 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 the Agtas. 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. 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). 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 researchers desire towards helping craft the IP curriculum that the Philippine Normal University as an IP hub envisions to implement. 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.

3 126 THE INDIGENOUS KNOWLEDGE, BELIEFS AND PRACTICES ON HEALING OF THE AGTA OF LUPIGUE, ILAGAN CITY, ISABELA: THEIR CONTRIBUTIONS TOWARDS SUSTAINABILITY THE PROBLEM The study sought answers to the following problems: 1. What are the indigenous knowledge and beliefs on illness of the Agta of Lupigue, Ilagan, Isabela? 2. What are the indigenous healing beliefs and practices of the Agta? 3. How can the indigenous beliefs, knowledge and practices on healing of the Agta contribute to sustainability? Indigenous Knowledge Healing Beliefs Healing Practices Figure 1: Research Paradigm Contributions to Sustainability The paradigm shows that there are indigenous knowledge, beliefs and practices on healing of the Agta of Lupigue, Ilagan, Isabela. The healing practices were surveyed and observed. The data obtained yielded possible concepts relating to sustainability of healing practices and community resources. 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 on healing practices among the Agtas of Lupigue, Ilagan, Isabela. Description of the Respondents The total population of Agta residing in Barangay Lupigue, Ilagan, Isabela was considered in this study. The old folks were the main source of information and the other members of the community were the subjects of intense observation. Data Gathering Instruments Documentary Analysis. An intensive review of documentary materials and readings about the Agta was made to enrich the researchers knowledge of their respondents and to be able to identify the relevant indigenous knowledge and healing practices of the Agta that are needed to facilitate the conduct of the unstructured interview. Interview Guide. The researchers used an interview guide to investigate the indigenous knowledge and healing practices of the respondents. It was conducted any time of the day whenever they are available. During the 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 researchers were intent participant-observers to validate the respondents verbal responses and to facilitate personal contacts with them. The personal contacts served as basis of the very important first hand and genuine observations of the respondents in their day to day activities. The application of indigenous knowledge on healing was observed in different events, occasions and life situations. Hence, to get an accurate and real picture of the Agtas indigenous knowledge on healing practices, it was necessary for the researchers to stay in the place of study in different times. Data Gathering Procedure Prior to the conduct of the study, the researchers 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 researchers 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.

4 127 Mary Ann M. Balayan, Agnes S. Reyes and Demetrio P. Anduyan, Jr After obtaining the consent of the community, the IKSP team facilitated the signing of the Memorandum of Agreement. Finally, with the issuance of the Certification Pre Condition by the NCIP Regional Office, the research commenced. The community was visited a number of times, first in their Gawad Kalinga shelters at Cabiseria 10, Lupigue, Ilagan, Isabela. Interviews, observation and documentation were conducted among Agta folks across ages. The elders were the main informants as regards their indigenous knowledge, beliefs, and practices on illness and healing. Part of the immersion was an 8 hour trip by small boats 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 researchers had the chance to capture glimpses of genuine Agta life. After the analyzing data gathered, the research write up was presented to the Agta community for validation. The whole procedure was facilitated by the IKSP team. A Certificate of Validation was issued to the researchers after their submission of the final research output to the NCIP offices concerned. DATA ANALYSIS The data gathered were presented and analyzed in a descriptive - narrative form. RESULTS AND DISCUSSION What are the indigenous knowledge and beliefs on illness of the Agta of Lupigue, Ilagan, Isabela? The Agta of Lupigue, Ilagan, Isabela believe that they are suffering from a certain illness if they feel pain and experience unusual 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 standards. What are the indigenous healing beliefs and practices of the Agta? The Agta of Lupigue, Ilagan, Isabela are clothe 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. Subi Subi One tablespoon of juice or extract from pounded Bhumi amla leaves (taltalikod), taken once a day, relieves the Agta child from subi-subi attacks. 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 lime 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 root is wrapped in banana leaf, lightly heated, and then applied to the affected area. Relapse / Stomachache after child births Sahagubit is used by women to avoid relapse after giving birth. The women bathe themselves in lukewarm water from which the sahagubit is boiled. Lubigan is also used to avoid relapse when one has been sick. The stem and leaves are boiled. A glass of the decoction is taken thrice a day until patient is cured. Lubigan is also good for stomachache. Eye Strain The sap of mara-npa or imelda is used to soothe strained eyes caused by too much exposure to sunlight. The Agta apply drops of the sap to the affected eye. (Rey, an Agta whose eye was affected showed how mara-npa is used like an Eye Mo. It 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,

5 128 THE INDIGENOUS KNOWLEDGE, BELIEFS AND PRACTICES ON HEALING OF THE AGTA OF LUPIGUE, ILAGAN CITY, ISABELA: THEIR CONTRIBUTIONS TOWARDS SUSTAINABILITY 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. Fever When Agta suffer from fever due to colds, they bathe themselves with warm water from which Camphor (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, the decoction is taken; one glass, thrice a day. The Agta know that malaria is caused by mosquito bite. They strongly believe that the blood of the monkey cures malaria. At least ½ tablespoon of monkey blood diluted in hot water is drunk. Decoction from the bark of Bitter bark (andarayan or dalipaweng) is taken to cure malaria. A glass of the decoction is taken, thrice a day until malaria subsides or is cured. Headache Among the Agta, headache is frequently treated using homa lomera philipinensis (payaw-payaw). The petals are applied as poultice on the temple to relieve the patient from headache. But if headache is caused by fever, they apply makabanuwang 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 mimosa pudica (makahiya) and bagitulang/busbusilak is applied to fresh wounds or cuts to stop or control the bleeding. Bagitulang sap is also claimed to help close small cuts or breaks in the skin. The juice extracted from Cogon grass (pan-aw) leaves is likewise used to stop or control bleeding. Menstruation Irregular menstrual flow or cycle is seen as an illness among the Agta. To address this concern, women boil wormwood (herbaca) leaves or stem and drink the decoction. One- half glass of the decoction, taken as needed normalizes menstrual flow. Stomachache Bush tea (bangbangsit) flower is applied as poultice for bloated feeling or for stomachache. For diarrhea Agta boil colantro roots. One half glass of the decoction is taken thrice a day to control diarrhea. If stomachache is due to the cold causing patient to vomit as if having gas pain, decoction from busbusilak or 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 cornsilk (buok ti mais) or cornsilk is taken thrice a day or even more, to address urination problems. Makahiya root decoction, taken thrice a day also serves the same purpose. However, the Agta believe that drinking makahiya root decoction causes abortion; hence, pregnant women with urination problems are advised not to drink the same. They believe that drinking such will close the womb just like the closing of makahiya leaves when touched. Drinking wine from which pomelo (lukban) root is soaked is a birth control practice among Agta women. Bleeding stomach or ulcer is also an illness of utmost concern among the Agta. According to them, missing several meals or having delayed meals result in ulcer. Excreting black- colored feces is seen as a symptom of bleeding stomach. Cogon grass (talahib or pan-aw) leaves decoction or extract, taken twice a day, helps address bleeding stomach. The Agta also believe that swallowing snake bile (apdo ti beklat) soaked in hot 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 Coconut oil massage 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 An Agta is warned of high blood pressure when he/ she experiences dizziness, numbness and hot sensation. Decoction from lemon grass (barbaraniw) or lemon grass is taken thrice a day until blood pressure normalizes.

6 129 Mary Ann M. Balayan, Agnes S. Reyes and Demetrio P. Anduyan, Jr Another way of healing among the Agta is the consultation of a quack doctor. This is done when the patient did not recover his/her health after treating with herbal medicines. The Agta believes in the existence of unseen spirits. According to them, displeasing the spirits cause them to get ill (nakadaldalapus). The patient believed to have disturbed the spirits usually gets startled, suffers from fever, or experiences very unusual conditions/illness. In these instances, the Agta no longer rely on herbal remedies or medical doctors for cure but resort to consulting a quack doctor or herbolario (soothsayer) and the latter performs the ud- udung in order to appease the spirits. In this healing ritual the herbolario then puts rice or raw egg on the forehead of the patient to determine the cause of illness. He/she repeats the procedure in order to confirm her findings. Subsequently, he/she bathes the patient with ricewash, then offers food, particularly chicken, to appease the spirits that may have been offended. How can the indigenous beliefs, knowledge and practices on healing of the Agta contribute to sustainability? Interestingly, the Agta community exhibited 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 since the sources of herbal medicines abound in their habitat, they are spared from availing costly medical services and from buying expensive medicines. Such positive attitude towards indigenous healing greatly contributes to the sustainability of their natural resources. They have learned to nurture nature because they are aware that it provides them not only food and shelter, but also healing and wellness, a very concrete demonstration of a co-existence or interdependence. CONCLUSIONS The following conclusions were drawn from the findings: 1. There are signs used by the Agta to identify illness. 2. There are indigenous knowledge, beliefs and practices on healing among the Agta that have long been observed, accepted and proven effective. 3. The indigenous knowledge, beliefs and practices on healing among the Agta are practical and sustainable because of the availability of herbal medicines in their ancestral domain. RECOMMENDATIONS Based on the conclusions the following are recommended: 1. The use of herbal medicines must be continued for practical reasons. 2. Health Education instruction must consider the promotion of the herbal medicines which have been proven effective. A very comprehensive knowledge of and correct administration of herbal medicines bring about a regeneration of indigenous healing culture. 3. The Agta ancestral domain should be protected by different agencies to protect and preserve the sources of their indigenous and sustainable healing practices. 4. A study on the scientific explanation of the effectiveness of the identified herbal medicines may be conducted. REFERENCES: 1. Eyong, C. T. Indigenous knowledge and sustainable development in Africa. A Case Study in Central Africa. Center for Development Research (2003) 2. Fraenkel, J.R. and Wallen, N.E. (2006) How to design and evaluate research in education. Sixth Edition. New York: McGraw-Hill 3. Gbenda, J.S. (2007) Time and space in Tiv traditional eschatology. Journal of Oriental and African Studies. Vol Nakashima, D., Prott, L. and Bridgewater, P. Tapping into the world wisdom, UNESCO sources, (July August 2000) 5. Nakashima, Douglas and Roue, Marie. Indigenous people and sustainable practices (Vol. 5-Social and economic dimensions of global environmental change pp ) 6. Sevilla, C. G. et al. (1992) Research methods. Revised Edition. Quezon City: Rex Book Store 7. Prott. N. et al (2000) Tapping into the world wisdom. UNESCO Source, 125, July-August, p Rees, A. (1999) Biodiversity and intellectual property rights: Implications for indigenous peoples of South Africa 9. World Commission on Environment and Development. (Boundt / and Commission) 1987