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“The Albularyos: Unraveling the Lives of the General Practitioners

in the 21st Century”

Patricia Lacson1, Kyla Napo2Mark Onelle Manglicmot3, Rey Poe4,

Estefanny Estronilo5, Nica Marie Gacusan6, Anjelica Mae Melegrito7,
Omarie Payang8, Shaira Erika Pascua9, Elysa Silvestre10
Maliwalo National High School
Senior High School

Abstract

Keywords:

Introduction

Health is considered as one of those relevant factors than can either help
or hinder the course of national progress. The significance of effective and sufficient
healthcare services can enhance the physical and mental wellbeing of a person. The
needs of the Philippines in terms of is associated to power and capacity, for only the
rich can avail to modern hospital facilities, while the poor is part of an estimated
50%, who rely on the use of folk healing (Gilani, 2005). Therefore, providing enough
facilities for healthcare service with regards to the factor of impartiality of
opportunities for both rich and poor, and urban and rural should be in the main
concern of authorities (James et. al., 2004). Due to poverty and unemployment,
citizens especially from rural areas cannot afford to access with licensed doctors, in
order to prolong their existence or to relieve their suffering from a certain disease,
they prefer to consult and depend healthcare in the traditional way of healing (Das,
2008).

According to the First Nations Health Authority, traditional healing refers to

health practices, approaches, knowledge and beliefs that includes plant, animal or
mineral-based medicines, energetic therapies and physical or hands techniques.
Proficiency in the field of traditional healing involves both cultural and cosmic
phenomenology (Kubukeli, 1999).
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Traditional healing is the oldest form of structured healing which is

practiced with basic tenets. Its existed date is back from 14, 000 B.C., until the
Chinese, Graeco-Arabic, and western countries start using traditional medicines (Del
Fierro and Nolasco, 2013). In Latin American culture, the practices of their traditional
healing denotes as “Curanderismo”, a term derived from Spanish word ‘curar’ which
means ‘to heal’ (Tafur et. al., 2009).

Barret and Stephen (2009) defined the quackery as “the promotion of

substantiated methods that lack a scientifically plausible rationale.” Quack is seen as
a pretender, a fraud, a charlatan, who is not well versed in medical science but
pretends so (Barret and Stephen, 2009). This term is also used to describe a
claimant to medical knowledge who demonstrates that there is something about the
treatment of disease which specifically attracts both delusion and imposture (Clark,
1927). They “include those who have not received formally recognized training and
have informal training through seminars and workshops”. They are not registered
with any regulatory body and operate outside the purview regulation (Ingram, et. al.,
2013).

During the early part of the 19th century, the ordinances against quackery
were strictly followed and later in 1869, due to varying practices, it caused an
immense integration of quackery in Germany (Novella, 2012). In India, there are two
kinds of health services which incorporate public and private health services. Public
health services are offered by qualified government doctors and health workers.
Otherwise, private health services are delivered by private qualified medical
practitioners and also include unqualified medical quacks (Datta, 2013). Since the
attainment of Zimbabwe independence in 1980, the promotion of “generous religious
policy” which is the religious liberty in the country and also involves the ascendance
of Traditional Medical Practitioners Act of 1981 that saw the reappraisal of traditional
medicine in Zimbabwe (Shoko, 2010),

In the society and culture of the Philippines, traditional healing is already a

part of it. During the primitive time, traditional healers hold a vital role in the society
than medical doctors in the present community. Traditional healing practice is drawn
to be as a combination to Christian belief. However, some people discern traditional
healing as a sin against the Catholic Church for one of the varieties of traditional
healing is sorcery (Gaabucayan, 2012).

The increasing number of quacks alarms the Philippines. According to

Former Senator Miriam Defensor Santiago, the protection among the Filipinos
against the impostor doctors should be guaranteed by the government. Deceitful
individuals who claim to be a practitioner in medical field should be suspended.
(Felongco, 2005).

According to Gaabucayan in his study entitled, “The Medicine Men of

Agusan Mindanao”, healers in the Philippine folk medicine are classified based on
their social scale; hebolario or herbalist, manghihilot or the masseur, the
mananabang or the unlicensed midwife, mananawal or orasyon or the one who
possesses the power to heal by means of oil and prayer and the mambabarang or
the sorcerer, mangluluop, pertains to someone who ascertain the cause of an illness
through the ritual of luop, medico, refers to someone who merges folkloric therapies
with conventional medicines, diviners, denote as a healer who does not treat unless
the need is emergent, mangtatawas, someone who diagnose by ritual or someone
who execute bare handed surgery without the traditional surgical equipment and
faith healers, describe as the person who heals with the power given by the holy
spirit.

Albularyo is one of the best examples of quacks for they are referred as
“general practitioners” and the “primary dispensers of health care” (Apostol and Baet,
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2007). They are typically originated from a bloodline of healers, where in they
consider healing as their either vocation or calling. They ascribed their capabilities to
a supernatural being, such as the Holy Spirit. In addition, their prowess in healing is
advanced through years of apprenticeship. It utilizes wide variety of treatments for
their patients including decoctions, poultices, fumigation, anointing, cupping, prayers,
incantation, and diverse magical procedures. It is also believed that it is not only
capable of healing biological defects; but can also cure sicknesses that are
determined by paranormal control, beyond the capacity of a common individual
(Leiban, 1967). Traditional healers observe variety of healing rituals. Most of them
search concoction ingredients such as: herbs, candles, potion, oil and amulets every
year (Inocian, 2015). Healing beliefs and practices, including the ideas on culture,
may affect people’s decision in response to treatment. It reflects the shades of
poverty, where people cannot meet the expenses to avail the health services in
medical centers, for they only give a little amount to albularyos for their rendered
service.

Unraveling the lives of the general practitioners led to further discoveries of

how their lives revolve upon healing in a different and traditional way. The main
reason for conducting the study is to dig deeper on their old and unique practices in
the 21st century. Their methods and experiences in their healing were also explored
and discovered.

Objectives of the Study

This study aims to unravel the lives of the general practitioners in the 21st
century. Specifically, this seeks to:

1. discover the lives of general practitioners in the 21st century;

2. describe the reasons why they pursue their vocation as an albularyo; and,
3. explore the methods on how they heal their patients.

Methodology

This qualitative study employed narrative research which aims to unravel the
lives of the traditional healers. Narrative research is a method used to emphasize the
lives of individuals as told through their own stories (ATLAS.ti, 2019). Participants
were chosen purposively and Snowball sampling technique employed among the
three traditional healers who perform healing for not less than 5 years in Tarlac City.
These quack doctors served as the informant. Snowball sampling is a recruitment
technique in which research participants are asked to assist researchers in
identifying other potential subjects (Oregon State University, 2010). The use of open-
ended interview in local dialect and naturalistic observation served as the research
tools wherein the key informants were observed and interviewed in its natural setting
without any manipulation by the observer. Free listing of their verbatim accounts
were noted and utilized as primary narratives. Informed Consent Forms (ICF) were
utilized to provide the participants the necessary information they needed to make
decision to participate in the qualitative research study. Participant observation was
voluntarily conducted privately after obtaining their consent.

The study employed semi-structured interview guide to explore the lives of

quack doctors in the 21st century. Participatory observation has been used to
understand the reasons why they chose the field of medical quackery as their
vocation. All raw data were directly collected in the different native dialects of Tarlac
City and has been video and audio recorded. Researchers used the interview guide
during the interview that started by asking participants to list some of their
experiences as quack doctors in the 21st century.
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Recorded data from semi-structured interview and participatory observations

were transcribed and translated in English from the video-recorded several native
dialects of Tarlac City. Also, notes that were written during interviews used in the
analysis. Data were classified and rearrange theme-wise with relevant quotations
and were coded manually according to the objectives of the study. Thematic content
analysis was performed to provide the descriptive results of the coded data.

Results

The study revealed varied significant findings on the life of the traditional
healers “albularyo” who proved their expertise in treating different forms of illnesses.
Traditional folk healing does not limit to cure biological illnesses, ailments and
diseases as what people think. As revealed in the study, albularyo, also known as
the “general practitioners” are traditional folk healers who specialize general healing
through prayers and the used of materials like palay, glutinous rice, egg, and candle.
Listed below are the narratives obtained from the participants, organized according
to this study’s objectives.

1. Stories and Reasons of the Participants behind Traditional Healing

Three participants were interviewed in this study. The following narratives are
all based from the transcribed interview of each participant through audio and
video recording. However, for the confidentiality and safety, aliases were given to
the participants.

A. Elena’s Healing Story and Reasons

Elena is a 70 year-old general practitioner living in Block 3

Balingcanaway , Tarlac City who practices healing for 20 years. In her 50
years of living, she had a dream that changed her life, as she stated “Ayoko
nga e, ayoko nga yun. Ayoko ko talagang naggagamot, nung tanggapan
muna ada kaku kesa keng mate ka, makasaup ka manawas ka mu(I do not
like it, I really don’t. I really don’t want to heal. I got sick.If I’ll not be accepting
it, God might get me. Well, I’ll just help.)”

From being an ordinary daughter of an expert albularyo, who is not

passionate on healing was called to help by curing several diseases.
"Matudtud ku balamu atin mamaus kaku, malalam a malalam ya swala.
Awsan na ku, potang kayi tikdo ku (I was sleeping when someone in my
dream called me with its very deep voice, like it’s coming from the ground. It’s
calling my name.)“

Elena refuses her calling for she really does not want to heal that
made her had a sickness. Her decision was changed when she was forced
by her neighbor to accept the calling for she believe that Elena can heal her
neighbor's brother. "Ayan itang siping ming bale ken, itang kapatad na me
kayi ya, eku bisang manawas. Talagang eku buring nanulu aku oneng sigi na
ana, itang koyang pilayi da ne doctor ana. Ika byasa ka, balu mu, emumurin
gampanan. (My neighbor asked me to heal his brother but I really don’t want
to heal. She pushed me to pursue healing because she said that I have the
ability to heal and that I can heal. )”

Whenever Elena is render her service, she is not expecting anything

in return. "Patse manawas ko ating mamye kurenta, ating mamyeng bente
okay lang sakin yun basta makatulong makanyan (I only receive donations
like forty or fifty, which is fine with me already for as long as I am able to
help.)”
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Even though she can cure the ailments of her patients, her family is
demanding on her healing capability for Elena cannot heal her love ones.
"Waaa saka mabayat ku katawan nung laman ku la. Anyang makanyan lang
mimwa kanaku eh ot kareng aliwa magaling ka (I can’t heal any of my family
members. I’m feeling my body very heavy when I try to heal them. That’s the
reason why they get mad at me at times.)”

By giving enough physical strength when Elena is performing healing

to her patients, she can also feel heaviness in her body. She considered God
as her medicine. "Basta magpanalangin ku mu, manyad kung saup king
Apung Ginu. Ita ing panulu ku (So I just prayed and God said anyway that if
you feel any sickness, just ask for his help and he’ll remove everything that
hurts you. Just ask wholeheartedly.)”

B. Apung Bibing’s Healing Story and Reasons

Apung Bibing is a traditional healer from San Isidro who started

healing in 1985 using hilot to people with disability in walking. She earned her
real power to heal when she dreamed of a certain saint who happened to be
Santo Entierro in 1990, she stated, “nung nanaginip ako nasa simbahan ako,
alam niyo ba yung apo santong bangkay yung naka burol yung naka higa yun
si apo Santo Entierro yun ang nag bigay sakin, mula sa harap ng altar
hanggang dun sa harap mismo, pag-ano palang naka luhod na ako,
nagdadasal ako.” (I dreamed of being in a church, kneeling from the front
door of the church till the altar while praying. There, I saw Santo Entierro, the
lying saint, he’s the one who gave me.) Her stint as an albularyo started after
the dream.

Her first patient as a general practitioner happened to be someone

who already consulted a doctor, she stated, “yung una kong nagamot sabi ng
doktor meron daw tumor sa utak pero ang lumabas sa panggamot ko sa
kaniya napasma lang. Binanyosan ko lang saka ko hinilot, ngayon ko
ginamot kinabukasan magaling na. Malaking pasalamat ng nanay niya
niregaluhan ako isang sakong bigas” (My first patient after receiving my
power was diagnosed with a brain tumor by a doctor but I only saw that my
patient is just suffering from spasm (pasma). I only healed him with hilot and
steam bath and he’s cured already the next day. The mother of the patient is
very thankful that she even gave me a sack of rice.)

Apung Bibing does not require her patients to pay for her service, but
she receives donations from them. She even joked, “hindi ako naniningil
kusang bigay lang kung naniningil ako malaki na yung bahay ko diba?” (I
don’t demand a payment from my patients, but I’m receiving donations. If I
would require them to pay for my service, then I should be rich by now.) She
is helping without waiting for something in return, she said, “yung sa
pakiramdam ko magaan naman ang katawan ko, nakakatulong ako.” (I have
a very light feeling because I can help others.)

As an albularyo, she’s not an exemption to those who are receiving

doubts from other people, but she’s dealing with those who do not believe in
her ability by telling them frankly to believe in her. She said, “ayon nagulat
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siya merong pumunta nagulat sabi ko ‘di ka naniniwala, manghihina yung

katawan ko kaya alam ko, kaya sinabi ko kung hindi ka naniniwala kahit
anong gamot bibigay ko sayo hindi ka gagaling.” (There’s someone who
came here who doesn’t believe in me then I told him that he doesn’t believe
in me and he got shocked. I’m aware when my patient does not believe in my
ability because it has an effect in my body. My physical body is feeling weak
when I’m dealing with those who do not believe me. Then I’ll tell them to
believe me because no matter how much I heal them, they won’t be cured.)

C. Apu’s Healing Story and Reasons

Apu is a 34 year-old traditional healer in Tarlac City for 20 years. She

started at a very young age. She got her healing power from a beggar, as
she stated, “may isang pulubing dumating na uuwi sa lugar nya. Marami
syang pinuntahan, dungising yung matanda. Na umuuwi sa simbvahan. Eh
tinatakwil sya sa dahil mabaho sya. Ode ngayon sinabi ko na wag nalang
syang itulak tulak. At ako nalang yung tatayo at sya yung uupo. Sabi ng
matanda sa sasakyan “ ako ang ina nyo at ako ang may likha sa inyo sa
mundong ibabaw nato” (there was an old beggar that was going back to her
home (church). She went to many places. She was pushed away by people
because of her smell, then I told them not to do that to her. (bus) I told her
that she can take my seat. The beggar told me “I am your mother and I am
the one who gave life to all of you”).

As she had claimed that her power came from the beggar who turned
out to be a deity, there were several challenges before she got it, “ah ano
dumaan din ako sa pagsubok nya dumaan ako sa pagsubok nya” (I faced
many challenges before I started healing.) She saw creatures that normal
people can’t see. She also took challenge of crossing the sea and eating all
the grains inside her body. After passing all the challenges, she was able to
get the power to heal illnesses.

Apu was given a black stone that was as big as a bird’s egg. It was
believed to be given by God that serves to be her reward for passing the all
the challenges.

She is a well-known healer and visits many places. Whenever she

heals, she never ask for anything in return. She never encountered any hard
situations in healing her patients because God is always with her whenever
she heals.

2. Methods of Healing

A. A patient having piety to albularyo will be treated effectively. Elena

uses egg and glutinous rice in performing her healing procedure
accompanied by prayer to God. After identifying the sickness, she will
lend her patient an herbal that will help them in recovery.

B. Every healing procedure is accompanied by a prayer. Apu was

already done in the utilization palay, egg, and rice. She is now in the
process of using candle in healing her patients. She said that there
are 12 steps before reaching God and she only do what he said. Her
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rank got higher because she was already done using the stated
materials.

C. She is a healer who does not use any material like eggs, candles or
anything used by other general practitioners to diagnose her patient,
she only performs a prayer for the cure of her patients. She stated,
“dasal lang ‘pagka bad spirit ang pumupunta sa isang tao dasal lang
ang ginagamot ko, dadasalan ko lang. Yung isang doktor pumunta
rito di magkaanak, oh ilang taon lang nanganak na. Dasal lang
habang hinihilot ko, dinadasalan ko "Oh Apo bigyan mo po siya ng
anak." (If my patient was possessed with a bad spirit, I’ll pray for
his/her cure. If my patient can’t bear a child, I’ll perform hilot. A doctor
who can’t bear a child came here asking for my help, I performed hilot
and a prayer, “Oh Apo bigyan mo po siya ng anak.”)

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