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As is the case among other Asian
immigrant groups, there is considerable intra-cultural
diversity among Filipinos with regard to health beliefs
and health practices. Centuries of colonialism and the
Americanization of Pilipino culture have obviously
infused the science of Western medicine and contributed
to the training of thousands of Pilipino health care
professionals. However, just as the larger contemporary
Pilipino culture is a composite of foreign and
indigenous elements, health orientations and healing
practices also may incorporate traditional Pilipino folk
medicine. The various aspects of such folk medicine
warrant review.
Health Practices
Studies of health practices among Pilipino Americans
suggest that people originally from rural areas in the
Philippines are more knowledgeable regarding home
remedies, traditional healing techniques, and
supernatural ailments, whereas those from urban areas
rely more on Western medical intervention and
over-the-counter drugs. However, in both rural and urban
areas, a variety of indigenous folk practices and modern
health care systems are utilized simultaneously (Montepio,
1986/1987; Vance, 1991).
Among the more traditional forms of self medication are
certain Chinese oils or ointments, which serve as "cure
alls" in relaxing, heating, and comforting the muscles
or providing relief for dizziness, colds, headaches,
sore throats, and so forth. Other self medication may
include the use of folk healing techniques consistent
with the Chinese hot/cold classification system of
diseases and the concept of wind illnesses (see Chapter
8). For example, a technique called ventosa is used for
treating joint pains believed to be caused by the
presence of "bad air." This technique consists of
wrapping a coin with cotton, wetting the tip with
alcohol, lighting it, and placing the coin on the aching
joint area, then immediately covering it with a small
glass or cup. The fire is extinguished as soon as it is
covered, creating a vacuum that will suck the "bad" air
out of the joint (Montepio, 1986/1987).
Beyond such home remedies, more serious illnesses
typically warrant seeking the help of a local "healer"
who may utilize a variety of treatments including the
use of herbs and roots (McKenzie & Chrisman, 1977). Although healers are presumed to possess a God given
gift, their relative popularity and prestige in the
community depends a great deal on their interpersonal
relationships with their patients. People in rural areas
are accustomed to friendly and accommodating folk
healers and expect the same treatment from physicians.
If these expectations are not met, they avoid Western
health centers or switch doctors. Moreover, when healers
are viewed with trust and respect, they often are
expected to perform "instantaneous" healing. If there is
no immediate improvement in an illness or related
symptoms, individuals may change doctors (Montepio,
1986/1987).
The various types of healers common throughout the
Philippines include midwives, masseurs, and specialists
for supernaturally caused ailments. Although these types
of healers each have native labels, there is no
traditional word for "faith healers," the newest and
increasingly popular genre of Philippine folk healers.
In fact, there are as many as 15,000 faith healers found
in the Philippines, and most are devout Christians
(Harper & Fullerton, 1994). Faith healers do not attempt
to identify or diagnose a disease, which is in contrast
to the traditional concern for identifying the cause of
illness (which could presumably be supernatural). Their
orientation is holistic and uniform and incorporates the
belief in concurrent physical, emotional, and spiritual
healing. Regardless of the individual's specific
affliction, the same techniques are employed (Montepio,
1986/1987).
In a regular session, the faith healer's techniques
include blessing the body with holy water, laying on of
the hands, and anointing with oil. The technique of
laying on of the hands is a very important aspect of
faith healing and is practiced by several other groups
such as the Pentecostal Charismatics and the
Cuban-American santeros. In laying on hands, it appears
as though the healer is attempting to transfer the
healing energy from his or her hands to the individual's
body through the forehead. The healer also anoints the
individual by wetting his or her fingers with
consecrated oil and making the sign of the cross on the
forehead, on each eye, and on the chin of the person. If
certain body parts need healing, they will be directly
anointed. The person, in turn, typically attests to the
sense of warmth or flow of energy that seems to enter
his or her body and provides instant well-being (Montepio,
1986/1987).
These healing techniques are enhanced by ritualized
prayer, chanting, and the creation of an "atmosphere"
that reinforces the individual's faith. During healing
sessions, the faith healer, for example, typically wears
a white dress of soft, flowing material, creating an
,ephemeral quality; white (worn by the Virgin Mary) is
the symbol of purity and is associated with
environmental ghosts and spirits (Montepio, 1986/1987).
One of the most dramatic forms of faith healing that has
attracted significant international attention is
"psychic surgery." "It involves the painless insertion
of the healer's fingers into the individual's body,
removal of tissues, tumors, growths, or foreign matter,
and closing the incision without a scar" (Harper &
Fullerton, 1994, p. 62). Numerous Western scientists
have investigated tales of "miracle cures" produced by
psychic surgeons and found evidence of fakery; however,
they also have reportedly witnessed incredible feats of
healing (Harper & Fullerton, 1994)
Whether in the Philippines (considered the world's faith
healing center) or the United States, faith healing and
more traditional folk healing practices typically are
utilized simultaneously with modern medicine. In
fact, The healer never advises against going to doctors
or hospitals. In several cases, spiritual healing is
used only after these doctors have diagnosed a disease
as incurable. Even after a patient feels that he has
been healed by [traditional healers], he still goes back
to his doctor to establish that he is actually cured.
Western medicine is thus used to validate the efficacy
of spiritual healing. (Montepio, 1986/1987,pp.159-160)
Folk healers may serve as indigenous allies whose work
can complement modern health practitioners and who can
provide the psychological, emotional, and spiritual
wellbeing necessary to the healing process.
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