I have an early childhood memory of my grandmother boiling water on a wood stove.

A
soft, cedar scent emanated from the pot. Grandma was coming down with a cold, so she
was making a rust-coloured tea from a mix of leaves and branches she had gathered in
the woods. The tea was going to help her feel better, help her get better.

This was one of my first experiences with traditional healing: the use of medicines found
naturally to help heal. My grandparents were Ojibwa and they lived in a cabin on the
north shore of Lake Superior. Although they had the means to get to town, they usually
found what they needed from the forest and water around them.

First Nations knowledge is rooted in the sharing of such medicines, storytelling,

ceremonies, crafts, ideologies and dances. This type of traditional knowledge has been
passed down from generation to generation over hundreds, if not thousands, of years.

So is there a place for traditional healing in today's health-care system?

The answer is yes. As modern health care has evolved, we have increasingly recognized
the relevance of different forms of medicine and healing that are steeped in culture and
history. The World Health Organization has acknowledged the importance of traditional
healing, and here at home we are beginning to see a new face of health care that includes
thinking about and using what has been working in different cultures for thousands of
years.

Some of our health-care organizations now incorporate traditional healing with

conventional healing. The reality is that we can learn and take away good medicines
from both streams and combine them into a plan that takes into consideration an
individual's holistic health needs. This is patient-centred care.

Traditional healing involves working with a person to help them heal, not just physically
but mentally, emotionally and spiritually. Also known as holistic healing, it involves an
integrative approach that seeks to balance the body, mind and spirit with the
environment. Traditional healing makes use of the healing properties of many
medicines found in and on the land and water to help people suffering from physical
ailments, along with healing ceremonies to help people with their mental, emotional and
spiritual ailments. It's this combination that promotes holistic wellness.

Many of the medicines found in plants, trees, herbs, soils and water that are used in
First Nations healing have counterparts on conventional pharmacy shelves. These
traditional or natural medicines are used to combat cold, flu, joint pain, gastrointestinal
ailments, headache, insomnia, infection, skin conditions, blood diseases, cancer and
many other illnesses. As with any medicine, a traditional healer recommends a specific
dosage, preparation and administration.

The best health outcomes occur when there is an opportunity to be treated through a
comprehensive health-care plan that includes both traditional and conventional
practices. A story was once shared with me about a patient receiving both conventional
and traditional treatment for cancerous tumours. The traditional healer had given her
traditional medicines to take with the understanding that she continue with
conventional treatment. When a checkup showed that the tumours had shrunk to
indiscernible sizes, the patient informed her doctor about receiving medicines from a
traditional healer. The doctor told her to continue, because what she was doing was
working. (Optimally, though, both healers would be informed of each other's treatment
plan from the start.) This story resonated – not only did the patient find both medicines
helpful, both the healers had an openness and respect for the other's discipline.

When we find this type of mutual respect, it only serves to provide the best health
outcomes for any patient.

In the past, I have always suffered from a cold. I tried a lot, nothing helped, but then I read about plant
saps. When using a specific plant sap, for maybe two weeks or a month, then one can prevent such
issues. I did it, and lo and behold, all my cold symptoms, which I had regularly four or five times each
winter, with a heavy flu, suddenly became less pronounced! I only had these once a year instead. The
next winter, I used preventative care again and passed the whole winter without having a single cold. It
really helped fabulously and since then I am convinced. I have now used plant sap for six years
whenever necessary and I can regulate my entire physical health, like bloodsugar and cholesterol or
similar things. When a doctor checks my blood, then I immediately realise that it works

I have suffered from neurodermatitis for several decades . Yes, the dermatologists prescribed cortisone
for applying it to the skin. Cortisone, this makes the skin thinner, and the dermatologists, they provided
me with a very bad prognosis, namely my skin will get thinner and the neurodermatitis will get worse
and worse, and they felt sorry for me. During the holidays, one of my relatives gave me a book about
folk medicine and there I read it, namely, that there is a plant for the skin, sarsaparilla was the name. I
bought a special ointment in the pharmacy. I paid for it myself and used it for a while. It did me good. (..)
and, for a long time, I have not had any problems. For decades now, I have not needed a dermatologist.
This is, I believe, due to plant remedies. (

Between a drug that is made from a plant, or one which is synthetic, I would always decide for the
herbal one, simply because one always knows where one stands. If one reads the package of different
medicines, I know only very few of the ingredients. (..) I personally would still always prefer to try this
(HM) first before taking any other remedy which I do not exactly know what it is. I would just trust more
that it could help. Maybe it is also a placebo effect, but I prefer to take this into account rather than
putting something into my body when I really do not know what it is and that it is chemicallymade. (FG
No. 2)

Well, I mean this actually started when we were still kids. If you were ill, then you just got your
elderflower juice or lime-blossom tea and I mean they also just have an effect; this is something you
take along with you when you get older, and for your own small children, before one always gives them
strong medicine, one also tries the things learned from one’s own parents. (
As a child, I learned from my grandmother what she learned from her grandmother. It started with the
fact that even as a child, I also drank lime-blossom tea and mint tea. My grandmother always said that
these are for the stomach and cough. During summer, the cold lime-blossom tea, then you will not get a
cough and, during winter, a hot one, then the flu disappears. From this, I started to investigate further
and now I just take everything (herbal – Eds. Note). (FG No. 4)

We conclude that HM was found to be used predominately for treating mild to moderate diseases (all
age groups) and to prevent illnesses/promote health (only elderly participants), and that participants
were aware of its limits. Nevertheless, the combination of selfmedication, non-expert consultation and
missing risk awareness reported here is potentially harmful, especially if people do not report the HM
use to their doctor, which is a phenomenon frequently discussed in literature [8, 19, 23, 36, 58, 67, 68].
This issue is problematic, especially for elderly users, who appeared to be more aware of health-related
issues, but also use more prescribed and nonprescribed medicine compared to younger ones [67–70]. It
is therefore necessary that government bodies, doctors, and pharmaceutical companies aim to establish
a certain minimum level of consumer awareness regarding the side and interaction effects of HM. It is
equally important that these health-related decision-makers are aware of the dissatisfaction with CM,
this being the most important reason for a preferred use of HM. Looking ahead, a consistent
terminology and common set of CAM definitions, for example, what exactly constitutes HM as a form of
treatment and whether, or to what extent, it is part of CAM, would be an important step towards more
validity and comparability in this field [32]. Building on this, further well-designed research is necessary
to obtain a detailed picture of prevalence rates, use-related factors, and reasons for the usage of HM.

One of my sons is also ill (attention deficit hyperactivity disorder – Ed. note) and I have tried to use
globules, plant remedies and many other things, because I refused synthetic drugs – this showed me
that without synthetic drugs it actually does not work. However, if he has a cold or gastro intestinal
disease, he still gets something from my plant medicine chest. However, in the one specific case (of the
chronic disease – Ed. note) it just did not work with anything that was tried, and then there is no other
way. That is how it is, but it also convinced me of the synthetic route compared to plant medicine. It
clearly showed me – stop, there is a limit. For this specific case, there is no way out. (FG No. 3) So, I have
two severe chronic illnesses, and for these two I believe there is no herb. For these you have to use real
(medicine – Ed. note), whether one likes it or not. I already use teas, (…) for example to treat a bladder
infection. (…) However, for real (heavy – Ed. note) diseases, I do not believe this to be so efficient.

As shown in Table 3, head and chest colds, flu infection, sleeping disturbances and musculoskeletal
issues are the most frequently mentioned illnesses treated with HM. Notably, several participants also
mentioned giving HM to their children. Furthermore, HM is seen as a starting treatment before resorting
to treatment with conventional medicine (CM):
 In my family of six everyone is ill from time to time and, for this I always use plant medicine as a first
treatment.

Most of us remember our parents or grandparents administering home

remedies for cold and flu symptoms when we were kids-maybe it was
tea with lemon or sitting in a steamy bathroom. As an adult, you probably
still call on those tried-and-true treatments for comfort when a stuffy
nose and sore throat are making you miserable. Perhaps you’re even
wondering what other cultures do when the sniffles hit home. If so, read
on for a sampling of cold and flu relief tips from around the world.

Grill umeboshi (pickled plum) until it’s burnt, pour very hot green tea over
it, then drink to reduce a fever, says Reiko Kuroda, a Japanese ex-pat
living in Boston. Other home remedies for cold symptoms that she
swears by: Grating lots of ginger, adding lemon and honey and dousing
it with hot water, then drinking it to clear up a stuffed nose. For a sore
throat, “add minced Japanese leek and minced ginger to miso paste.
Pour hot water into the mixture and drink it,” she says, adding that the
miso is to make it palatable rather than for therapeutic benefit.

My grandmother claimed garlic was like a natural antibiotic especially for

upper respiratory infections and illnesses,” says Montreal-based Nilanie
Moodley Fletcher who hails from Durban, South Africa. “She would grind
fresh garlic and add [it] to soups to create a cold tonic,” she recalls.
Other tricks from her grandmother include inhaling a mixture
of turmeric and boiled water to clear up nasal congestion, and for
coughs she administered a potent cough syrup of half black pepper and
half honey. “It actually does work,” Nilanie says.
HEALTH BELIEFS, BEHAVIORS, AND PRACTICES Preventive Health Because most of
their time is devoted to work, going for preventive health checkups takes a
backseat. Yet, one may hear a Filipino extolling the importance of preventive
health to her patients or clients. Filipino nurses have a tendency to self-diagnose,
self-medicate, and seek alternative therapies. In rural areas in the Philippines,
people go for Hilot for relief of pain and aches instead of seeking medical
attention. In an alternative context, Hilot may refer to a practitioner or the
practice of chiropractic manipulation and massage for the diagnosis and
treatment of musculoligamentous and musculoskeletal ailments (Stuart,

Home remedies in the form of medicinal plants are also popular for Filipino
nurses who believe that plants can heal common ailments. The practice of self-
healing and self-treatment prevents them from getting early formal medical
access and interventions. This poses a great concern to most health care
providers, as Filipino nurses only seek medical care when their medical condition
is already very serious or in an advanced stage.

Home Remedies Three concepts underlie Filipino American health

beliefs and practices: flushing, heating, and protection. Each identifies a
basic process used to promote good health. Flushing keeps the body
free from debris, heating maintains a balanced internal temperature,
and protection guards the body from outside influences. Although
Western and scientific concepts are similar, Filipino theories are
founded on different premises. Flushing is based on the notion that the
body is a container that collects impurities, heating means that hot and
cold qualities must be balanced in the body, and protection involves
safeguarding the body’s boundaries from supernatural as well as
natural forces (McKenzie & Chrisman, 1977). Although this belief is
practiced in the Philippines, first-generation Filipino immigrants still
carry with them the understanding that the above theories can help
alleviate any medical illness, and they thus seek home remedies rather
than getting professional health services from a medical doctor.
Another reason is that home remedies are readily available and cheap.
An example is the consumption of tea for stomachaches, boiling ginger
and drinking water for a sore throat, and boiling corn hair and drinking
water to promote urination. Although the approach might be benign, it
is the delay of medical attention that may worsen the medical ailment
and miss the optimal treatment opportunity. For health care providers,
it is important to establish rapport with the Filipino patient to gain trust
to elicit information on the use of home remedies. Having a working
knowledge of the culture can improve health assessment and
interventions from health care providers as well as promote
understanding of a culture that, although Westernized, still believes in
the power of home remedies to correct ailments. Pain
Tolerance Generally speaking, Filipino nurses have a high
tolerance to pain. For example, one of the author’s sisters has
severe arthritis, yet she continues to do housework regardless
of her pain. Filipino nurses normally use home remedies such as
liniments and topical ointments and manage pain before
seeking medical care or while under medical treatment. Health
care providers need to probe more into the cause and degree
of pain from Filipino patients to elicit more information. The
elderly group, in particular, is unlikely to complain about their
pain because they do not want to have extra burdens being
imposed on caregivers
The belief in the bahala na attitude predominates pain
management, especially for first-generation Filipino
immigrants. They value the opinion of elder family members
regarding their condition or the opinion of a trusted friend
before seeking medical attention. The elderly are also secretive
of their ailments and the types of home remedies used to
control their conditions. Such secrecy poses greater risks of
herbal or medicinal interactions. Again, careful probing with
increased sensitivity facilitates rapport and trust between
caregivers and Filipino patients and the attainment of accurate
health information
CONCLUSION Although Filipino nurses are being acculturated
in the U.S. health care system, traditional values and the Filipino culture
continue to influence their health beliefs, behaviors, and practices. Instead of
being a disadvantage, this enhances their cultural competence, 26 HOME HEALTH
CARE MANAGEMENT & PRACTICE / December 2004 Downloaded from
hhc.sagepub.com at PENNSYLVANIA STATE UNIV on March 4, 2016 because
understanding one’s own culture facilitates understanding that of others.
Together with their flexibility and adaptability, their open attitude to learn and
understand others can only lead to increasing confidence and satisfaction of the
patient. As hardworking health care professionals, Filipino nurses have made a
name for themselves and have achieved professional success as supervisors,
managers, hospital administrators, and entrepreneurs. Many Filipino nurses are
seeking higher education; others hold executive-level positions in hospitals and
academia. As a result, Filipino nurses are being recognized for their contributions
in various arenas.
The following are the 10 Medicinal Plants in the Philippines endorsed by DOH:
 Akapulko (Cassia alata) a medicinal plant called “ringworm bush or schrub”
and “acapulco” in English, this Philippine herbal medicine is used to treat tinea
infections, insect bites, ringworms, eczema, scabies and itchiness.
 Ampalaya (Momordica charantia) Common names include “bitter melon ” or
“bitter gourd ” in English. This Philippine herbal medicine has been found to
be effective in the treatment of diabetes (diabetes mellitus), hemofrhoids,
coughs, burns and scalds, and being studied for anti-cancer properties.
 Bawang (Allium sativum) Common name in english is “Garlic”. Bawang is a
used in Philippine herbal medicine to treat infection with antibacterial,
antiinflammatory, anti-cancer and anti-hypertensive properties. It is widely
used to reduce cholesterol level in blood.
 Bayabas (Psidium guajava) – “Guava” in English. A Philippine herbal
medicine used as antiseptic, anti-inflammatory, anti-spasmodic, antioxidant
hepatoprotective, anti-allergy, antimicrobial, anti-plasmodial, anti-cough,
antidiabetic, and antigenotoxic in folkloric medicine.
 Lagundi (Vitex negundo) – known as “5-leaved chaste tree” in english is
used in Philippine herbal medicine to treat cough, colds and fever. It is also
used as a relief for asthma & pharyngitis, rheumatism, dyspepsia, boils, and
diarrhea.
 Niyog-niyogan (Quisqualis indica L.) – is a vine known as “Chinese honey
suckle”. This Philippine herbal medicine is used to eliminate intestinal
parasites.
 Sambong (Blumea balsamifera)– English name: “Ngai camphor or Blumea
camphor” is a Philippine herbal medicine used to treat kidney stones, wounds
and cuts, rheumatism, anti-diarrhea, anti spasms, colds and coughs and
hypertension
 Tsaang Gubat (Ehretia microphylla Lam.) – English :”Wild tea” is a
Philippine herbal medicine taken as tea to treat skin allergies including
eczema, scabies and itchiness wounds in child birth
 Ulasimang Bato | Pansit-Pansitan (Peperomia pellucida) is a Phillipine
herbal medicine known for its effectivity in treating arthritis and gout.
 Yerba Buena (Clinopodium douglasii) – commonly known as Peppermint,
is used in Philippine herbal medicine as analgesic to relive body aches and
pain due to rheumatism and gout. It is also used to treat coughs, colds and
insect bites

Medicinal plants can be used by anyone, for example as part of a salad, an

herbal tea or supplement. Many herbalists, both professional and amateur, often
grow or wildcraft their own herbs. Making your own herbal medicine preparation
is not only fun, but can be cost-effective. In using the above mentioned herbal
medicines, some may require some degree of skill, you have to use your own
judgement if you decide to use one. Below is a list of general ways on how to
prepare your own herbal medicine. The list is not all inclusive and you have to
see individual articles for the herb you use so that you will know how to prepare
them.
Herbal Teas
There are two methods of making herbal teas, infusion and decoction. Infusion is
steeping lighter parts of the plant (leaves, flowers, light stems) in boiled water for
several minutes. Decoction is boiling tougher parts, such as roots or bark for a
longer period of time. Herbal teas are often used as a home remedy, and as an
alternative to tea and coffee.
As a general rule unless recommended by a herbalist, Prepare 1 teaspoon of
dried herb for every 1 cup of water. Let it steep in boiling water for 10 to 20
minutes. Strain the herbs out and drink 3 to 4 times a day.
Herbal Tinctures
Steeping a medicinal plant in alcohol extracts the alcohol-soluble principles into a
liquid form that can be stored for long periods. Herbalists may mix several herbal
tinctures to form an individualized prescription for each patient. Plant tinctures
are also the basis for many homeopathic medicines.
To prepare your herbal tincture you will need:
8 ounces of finely cut dried herbs,
1 large glass jar that can hold 4 cups of liquid
2 cups of vodka
Instructions:
Put the dried herb into a large, glass jar and pour in equal amount of liquid,
making sure the herbs are completely covered (this is very important). Store the
jar in a cool, dark place for at least two weeks, preferably 4. Make sure to shake
the mixture every day. When ready to use, filter the mixture using a cheesecloth
bag, coffee filter, or fine cloth, capturing the tincture liquid below in another
container. Store the tincture in clean, dark glass containers, out of the sun. If
stored properly the tincture will be preserved for two or more years. Vinegar
tinctures should be refrigerated.
Note: A drop of tincture is equal to 1 tsp of herb juice.
For Vinegar Tinctures, use 1 ounce of herb per 5 ounces of vinegar.
Fluid Extracts
Fluid extracts are stronger than herbal tinctures, and can be made with alcohol or
glycerin.
Herbal Poultices
Poultices are a solid, vegetable fat based mixture used externally. They have the
shortest life span of any herbal remedy and must be made fresh for every use.
Powdered Herbs And Tablets
Herbs that are dried and (sometimes) certain parts are separated out then diced
to powder fine consistency. Powered matter can then be compressed or put in an
empty pill coating to form a tablet
Herbal Creams And Ointments
An ointment usually is mixed with beeswax (or something similar) to make it
more applicable to outside the body, such as on a cut or scrape.
Essential Oils
Extraction of volatile liquid plant materials and other aromatic compounds from
plants gives essential oils. These plant oils may be used internally in some forms
of herbal medicine as well as in aromatherapy and generally for their perfume,
although their medicinal use as a natural treatment (alternative medicine) has
proved highly efficacious in the treatment of headache and muscle pain, joint
pain and certain skin diseases
Herbal Supplements
Herbal supplements tend to be commercial products in tablet or capsule form
manufactured and marketed by the health food industry for sale in retail outlets to
the general public, although there are some types that are sold only to healthcare
practitioners for prescription. Herbal supplements are often standardized to
contain stated levels of active phytochemicals. Some herbalists may not agree
with the standardization of active ingredients, preferring instead to use the whole
plant.

Apostol and Baet (2007) described the different types of healers and specialists in the
Philippines. Each of them has a function that distinguishes them from the rest. Nonetheless, most
of these healers and specialist believe that their healing crafts are bestowed to them by God or
other supernatural being. This explains why their healing practices involves prayers, incantations
and other religious rituals.
One of these is the albularyo which are referred to as the “general practitioners” and the
“primary dispensers of health care” (Apostol and Baet, 2007, p.2). They usually come from a
family-line of healers, which consider healing as its vocation or calling. Their ability is commonl

TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available

from:
https://www.researchgate.net/publication/303899461_TRADISYUNAL_NGA_PAMULONG_A
_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

ttributed to a supernatural being, such as the Holy Spirit. Additionally, their healing prowess is
developed through years of apprenticeship. There are differences in the healing practices of
albularyo as a result of the archipelagic setup of the country.
Another is the hilot, who denotes to “both the midwife (magpapaanak) and the chiropractic
practitioner (manghihilot)” (Apostol and Baet, 2007, p.5). On one hand, the magpapaanak assist
the birthing process of mothers in rural areas. They have a basic knowledge on herbal plants,
which
they deemed as significant for prenatal and postnatal care. On the other hand, the manghihilot
provide “chiropractic” manipulation and massage for the diagnosis of treatment of muscular
ailments.
Third, the medico is the “pharmacist” of the traditional Filipinos. According to Apostol and
Baet (2007), they are usually the albularyos who combined folkloric therapies with modern
medicine (e.g. acupuncture, injection, prescription pharmaceuticals).
The fourth category is called as the “Diviners” composed of the mangluluop, manghihila
and mangtatawas. The mangluluop is a specialist who diagnose an illness through a ritual of
luop.
“The ritual paraphernalia consists of the kalanghuga (a kind of freshwater or saltwater shell), salt
(to weaken the supernatural spirits), benditang palaspas (piece of blessed palm leaves from Palm
Sunday), charcoal made from a coconut shell, a coconut midrib and a tin plate” (Apostol and
Baet,
2007, p.7). With a concoction of these materials in the tin plate, a diagnosis of the illness can be
given based on the appearance of the kalanghuga. Next, the manghihila also uses various
paraphernalia, especially coconut oil which is applied to the affected area. “If the strip of
material
sticks to the surface, resisting the pull, this area is assumed to be an area of affliction, usually a
pulled muscle or sprain” (Apostol and Baet, 2007, p.7). A massage of the area will follow
thereafter. The mangtatawas is best known for the use of tawas or alum for diagnosis.
Lastly, the faith healers belong to a separate category of specialization. They seem to
practice most, if not all, of the specializations mentioned above. According to Aping (2016), they
“come from either spiritist groups, diviners (a group that practice divination) or from persons
who
were previously saved from illnesses or death and had encountered epiphanies or mystical
experiences who became convinced that they were destined to help sick people after receiving
healing powers bestowed upon them by the Holy Spirit or other supernatural beings”. Thinking
that their talent is God-given, some offer their services freely and receive voluntary contributions
from their clients instead (Mercado, 1988). Others charge their patients for the sustenance of thei

TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available

from:
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_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

families. They usually associate illnesses to elves, evil spirits, sorcerers, etc. Consequently, faith
healers resolve their diagnosis in different ways (Apostol and Baet, 2007). Aping (2016)
enumerated six categories of faith healers: (a) psychic healers, who treat patients remotely; (b)
whisperers of prayers, who utter prayers over the inflicted part; (c) prayer blowers, who blow
prayers on affected areas; (d) anointers, who rub saliva over the aching area; (e) those who use
crucifixes and icons and hovers it on the body of the patient, and (f) psychic surgeons, who
perform
"surgery” without the use of surgical tools
TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available
from:
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_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

For the faith healer, Mrs. Fe Nente, who is a 66-year old woman from Brgy. Putrido,
Miagao was asked. She was purposively chosen because one the researchers have met her and
knew that Nente was a faith healer prior to the conduct of the study. She started to engage in the
profession when she was 25 years old. Until now, she still offers her services, making her a faith
healer for a total of 41 years and counting. She can be described as someone who has the skills of
an albularyo and a hilot

TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available

from:
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_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

Faith Healer’s Background

Mrs. Fe Nente is a 66-year old faith healer and a native of Brgy. Putrido,
Miagao, Iloilo.
She was 25 years old when she started to treat her patients. Consistent
with the assumption of
Aping (2016), Nente believed that she acquired her ability when she was
still young when she
dreamt of her deceased grandmother who guided her on how to improve
her ability. In her dreams,
she described that there were letters up above the sky and that for every
letter that she grasped her
ability will improve. She recounted that she had seen many mythical
creatures such as Cyclops,
agta, kapre, dwende, black and white ladies. However, she remarked that
she was not able to make
use of her healing ability due to physical limitations as she was still a kid
and very fragile.
Similar with the description of Apostol and Baet (2007), Nente’s family
was actually a
generation of faith healers. Her deceased husband and her children share
the same ability. As a
matter of fact, it was her late husband, also a native of Miagao, who
passed the healing ability to
her before he died. She said that there was a tradition in faith healing
where a faith healer should
passed his/her ability to a successor because if not he/she will not be
able to die. The process of
passing the ability was usually done by killing a white pig as a sacrifice
and it is facilitated by a
so-called “surano” or babaylan.
Additionally, she said that her ability does not involve any black magic
because, according
to her, her power or ability was God-given or it was Jesus Christ himself
who bestowed it upon
her. In fact, her whole family is a devout Roman Catholic. But
contradictory to what is stated by
the respondent, she mentioned that she has a hard time reading the Bible
or any religious material
of other Christian denominations. She said that her so-called “friends”
(mythical creatures)
prohibits her from reading them. She also added that it was the same
“friends” who helped her
survive life threatening incidents, like falling down from a tree and
vehicular accidents.
Nente admitted that she just practiced faith healing to help other people
and not for the
purpose of earning money or profit from it. Her customers voluntarily
give any donation but they
are not forced to pay a fixed amount for the services they receive. She
noted that it is not her main
source of livelihood for she relies mainly on the vegetables she grow in
her garden.
As to the process of healing, she conducts hilot or massage and sometimes puts lana or oil
(from coconut fruit). She also uses herbs like albularyo and even other folk medicines sold in the
public market. She also whisper prayers on the affected part, to which she refused to let the
researchers hear one. According to Nente, her patients are commonly those people who suffer
from
pilay, headache, usog, buyag, ti-aw-tiaw, and people who are possessed by a bad spirit. She
recalled that she had once treated a 10-year old boy who was possessed by a tikbalang. Prior to
seeking her service, the father of the boy admitted his child to the Miagao Health Unit and then
to
a hospital in Guimbal. Nonetheless, it was only after a shirt of the boy was brought to Nente and
have been prayed over when the child regained his consciousness. She added that the doctors
were
in awe and could not explain why the child had effectively recovered.
Although she affirmed that she can heal, she commonly tell her patients to seek a
professional doctor’s service or go to the Miagao Health Unit right away, especially in serious
cases like bone fracture. Moreover, she sometimes advised them to take over-the-counter drugs,
such as medicinal tablets, to ease their pain. Hence, she recognizes the existence and effectivity
of
modern medicine. In addition, she emphasized that it is the belief to be cured that really heals the
patients. For example, one of her patients was 6 months-bedridden but was able to arise because
Nente infused a positive mindset on her.

As for the faith healer, it validated the literature of Apostol and Baet (2007) that traditional

healing is considered as a family vocation passed from generation to generation. It also

confirmed
the writing of Aping (2016) that most faith healers attribute their curing powers to a supernatural
being, such as the Christian God. As a result, some faith healers offer their services not because
of
monetary gains but rather of the desire to help their kapwa using their God-given talent as
backed
by Mercado (1988).

TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available

from:
https://www.researchgate.net/publication/303899461_TRADISYUNAL_NGA_PAMULONG_A
_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

Lastly, faith healing tradition have kept up with the advent of modern medical practices. In
terms of medicinal products, powdered herbs sold in the market already come in the form of
capsules. As for traditional healing, the faith healer-respondent try to incorporate and also
complement their process of treating patients with modern medical practices. This is consistent
with the literature of Salazar (1979), where it is found that faith healers acknowledge those
diseases
which they cannot heal and therefore refer their patients to doctors. Aside from their herbal
prescriptions, faith healers also advise the intake of medical tablets, such as Paracetamol to
relieve
headache. The clients-respondent also recognize the limitations of the curing power of faith
healers, and hence seek medical professionals for grave illnesses.

TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available

from:
https://www.researchgate.net/publication/303899461_TRADISYUNAL_NGA_PAMULONG_A
_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

In conclusion, faith healing practices continue to persist in Miagao. Despite being a

predominantly Catholic municipality, traditional healing seemed to have been embedded in the
society as made apparent by the selling of indigenous medical products in the public market, the
existence of a faith healer and the enduring habit of consulting one

TRADISYUNAL NGA PAMULONG: A Rationale on... (PDF Download Available). Available

from:
https://www.researchgate.net/publication/303899461_TRADISYUNAL_NGA_PAMULONG_A
_Rationale_on_the_Persistence_of_Faith_Healing_Practices_in_Miagao_Iloilo [accessed Jun 22
2018].

Health is a reflection of your ability to use the intrinsic and extrinsic resources related to each dimension
of health to participate fully in the activities that contribute to your growth and development, with the
goal offeeling a sense of well-being as you evaluate your progress through life

It shows how developing good habits and making good personal choices can improve our health and
well-being, while poor habits can harm it. It also explains that not all factors affecting our health are
under our personal control, and that efforts by both individuals and the community are necessary for
achieving good health. The lesson encourages an evaluation of the basic local public services that affect
people’s health.

Being in good health means more than just being free from illness or disease. While being physically
healthy is the first step to good health, good mental health and social well-being are also necessary. In
fact, health is defined by the World Health Organization as “a state of complete physical, mental and
social well-being and not merely the absence of disease or infirmity”. This means that to be in good
health, we must take care of our bodies, our minds and emotions, and we must pay attention to our life-
styles and surroundings. This definition of health recognizes that every person is complex and must be
valued for all of their dimensions, not just for their physical ones. For example, people with a physical
disability or illness can still continue to grow and improve mentally or socially, thus maintaining a good
quality of life and contributing to the family and community. We have a chance to be in the best health
when we are aware of all dimensions of good health and when we work toward improving ourselves in
as many of them as we can

There are many personal choices we can make to improve our physical, mental and social well-being.
What we eat, how we live and the physical and social environment in which we live and work all affect
our health. Achieving and maintaining the best possible overall health and well-being requires learning
how to make good personal life-style choices and continuing these good practices throughout life. This
means first of all making good food choices for a healthy and nutritious diet. It also means adopting
behaviours that are beneficial to health, such as practising adequate levels of physical activity, and
avoiding harmful behaviours such as smoking, drug and alcohol abuse and exposure to sexually
transmitted diseases. How we react to the challenges we face in life determines our mental health and
happiness. Facing problems in a positive way, overcoming barriers, trying to make the best of a situation
and seeking solutions all contribute to good mental health and well-being. The following saying suggests
some positive attitudes for facing challenges and difficulties in life: “...have the serenity to accept the
things we cannot change; the courage to change the things we can; and the wisdom to know the
difference”.

Not all factors affecting our health are under our personal control. While we can control and be
responsible for some of the important factors that affect our health, we do not always have control over
all of them. Our health also depends on factors such as having good health services and medical care,
public sanitation, a clean water supply, a safe and adequate food supply, job opportunities, good
housing, good schools, peace and security, and recognition of our basic human rights. Improvements in
our health are best achieved and maintained by improving the personal choices we make as individuals
and strengthening the efforts of the community to create a healthful environment and provide
adequate public goods and services. Total health for an individual or a community is a combination of
personal and public responsibility. While each person needs to learn how to make personal choices to
ensure the very best health, the community needs to provide basic services that help protect or improve
our health. Efforts by both the individual and the community are necessary for achieving improvements
in overall health and well-being. People can contribute to improving their community services through
volunteering, becoming involved in decisions that affect community services and being active in local
community committees, citizen groups or political associations.

Health illness continuum

Is one way to measure a person's level of health. This model views
health as a constantly changing state, with high-level wellness and death
being an opposite ends of a graduated scale or continuum
FACTORS AFFECTING HEALTH Factors affecting health, the social and economic conditions in which
people are born, grow, live, work, and age, are called the social determinants of health. Since the mid
1980s, the understanding that these determinants of health are critical to the health and well-being of
populations has grown and the determinants of health are now almost universally accepted by health
systems across the world. (Wilkinson & Marmot, 2003). The Public Health Agency of Canada identified
12 key determinants of health in 2010 (Public Health Agency of Canada, 2010): • Income and social
status • Social support networks • Education and literacy • Employment / working conditions • Social
environments • Physical environments • Personal health practices and coping skills • Healthy child
development • Biology and genetic endowment • Health services • Gender • Culture For the purposes
of this report, five factors affecting health are discussed: • Housing • Poverty • Safety • Sense of
belonging • Transportation Data reported in this section are from a wide variety of sources -
organizational utilization data, national census, enforcement agency occurrence data and national and
local survey data.

Space and distance

People tend to regard the space immediately around them as an extension of
themselves. The amount of space they prefer between themselves and others to feel
comfortable is a culturally determined phenomenon.
Most people aren't conscious of their personal space requirements—it's just a feeling
about what's comfortable for them—and you may be unaware of what people from
another culture expect. For example, one patient may perceive your sitting close to him
as an expression of warmth and caring; another may feel that you're invading his
personal space.
Research reveals that people from the United States, Canada, and Great Britain require
the most personal space between themselves and others. Those from Latin America,
Japan, and the Middle East need the least amount of space and feel comfortable
standing close to others. Keep these general trends in mind if a patient tends to position
himself unusually close or far from you and be sensitive to his preference when giving
nursing care.
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Eye contact
Eye contact is also a culturally determined behavior. Although most nurses are taught to
maintain eye contact when speaking with patients, people from some cultural
backgrounds may prefer you don't. In fact, your strong gaze may be interpreted as a
sign of disrespect among Asian, American Indian, Indo-Chinese, Arab, and Appalachian
patients who feel that direct eye contact is impolite or aggressive. These patients may
avert their eyes when talking with you and others they perceive as authority figures.
An American Indian patient may stare at the floor during conversations. That's a cultural
behavior conveying respect, and it shows that he's paying close attention to you.
Likewise, a Hispanic patient may maintain downcast eyes in deference to someone's
age, sex, social position, economic status, or position of authority. Being aware that
whether a person makes eye contact may reflect his cultural background can help you
avoid misunderstandings and make him feel more comfortable with you.
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Time and punctuality

Attitudes about time vary widely among cultures and can be a barrier to effective
communication between nurses and patients. Concepts of time and punctuality are
culturally determined, as is the concept of waiting.
In U.S. culture, we measure the passing and duration of time using clocks and watches.
For most health care providers in our culture, time and promptness are extremely
important. For example, we expect patients to arrive at an exact time for an
appointment—despite the fact that they may have to wait for health care providers who
are running late.
For patients from some other cultures, however, time is a relative phenomenon, and
they may pay little attention to the exact hour or minute. Some Hispanic people, for
example, consider time in a wider frame of reference and make the primary distinction
between day and night but not hours of the day. Time may also be marked according to
traditional times for meals, sleep, and other routine activities or events.
In some cultures, the “present” is of the greatest importance, and time is viewed in
broad ranges rather than in terms of a fixed hour. Being flexible in regard to schedules
is the best way to accommodate these differences.
Value differences also may influence someone's sense of time and priorities. For
example, responding to a family matter may be more important to a patient than
meeting a scheduled health care appointment. Allowing for these different values is
essential in maintaining effective nurse/patient relationships. Scolding or acting annoyed
when a patient is late would undermine his confidence in the health care system and
might result in more missed appointments or indifference to patient teaching.
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Touch
The meaning people associate with touching is culturally determined to a great degree.
In Hispanic and Arab cultures, male health care providers may be prohibited from
touching or examining certain parts of the female body; similarly, females may be
prohibited from caring for males. Among many Asian Americans, touching a person's
head may be impolite because that's where they believe the spirit resides. Before
assessing an Asian American patient's head or evaluating a head injury, you may need
to clearly explain what you're doing and why.

Table. Exa

Always consider a patient's culturally defined sense of modesty when giving nursing
care. For example, some Jewish and Islamic women believe that modesty requires
covering their head, arms, and legs with clothing. Respect their tradition and help them
remain covered while in your care.
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Communication
In some aspects of care, the perspectives of health care providers, patients, and
families may be in conflict. One example is the issue of informed consent and full
disclosure. For example, you may feel that each patient has the right to full disclosure
about his disease and prognosis and advocate that he be informed. But his family,
coming from another culture may believe they're responsible for protecting and sparing
him from knowledge about a serious illness. Similarly, patients may not want to know
about their condition, expecting their relatives to “take the burden” of that knowledge
and related decision making. If so, you need to respect their beliefs; don't just decide
that they're wrong and inform the patient on your own.
You may face similar dilemmas when a patient refuses pain medication or treatment
because of cultural or religious beliefs about pain or his belief in divine intervention or
faith healing. You may not agree with his choice, but competent adults have the legal
right to refuse treatment, regardless of the reason. Thinking about your beliefs and
recognizing your cultural bias and world view will help you understand differences and
resolve cultural and ethical conflicts you may face. But while caring for this patient,
promote open dialogue and work with him, his family, and health care providers to reach
a culturally appropriate solution. For example, a patient who refuses a routine blood
transfusion might accept an autologous one.
Back to Top | Article Outline
Holidays
People from all cultures celebrate civil and religious holidays. Get familiar with major
holidays for the cultural groups your facility serves. You can find out more about various
celebrations from religious organizations, hospital chaplains, and patients themselves.
Expect to schedule routine health appointments, diagnostic tests, surgery, and other
major procedures to avoid such holidays. If their holiday rituals aren't contradicted in the
health care setting, try to accommodate them.
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Diet
The cultural meanings associated with food vary widely. For example, sharing meals
may be associated with solidifying social or business ties, celebrating life events,
expressing appreciation, recognizing accomplishment, expressing wealth or social
status, and validating social, cultural, or religious ceremonial functions. Culture
determines which foods are served and when, the number and frequency of meals, who
eats with whom, and who gets the choicest portions. Culture also determines how foods
are prepared and served, how they're eaten (with chopsticks, fingers, or forks), and
where people shop for their favorite food.
Religious practices may include fasting, abstaining from selected foods at particular
times, and avoiding certain medications, such as pork-derived insulin. Practices may
also include the ritualistic use of food and beverages. (See Prohibited Foods and
Beverages of Selected Religious Groups.)
Many groups tend to feast, often with family and friends, on selected holidays. For
example, many Christians eat large dinners on Christmas and Easter and traditionally
consume certain high-calorie, high-fat foods, such as seasonal cookies, pastries, and
candies. These culturally based dietary practices are especially significant when caring
for patients with diabetes, hypertension, gastrointestinal disorders, and other conditions
in which dietary modifications are important parts of the treatment regimen.
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Biologic variations
Along with psychosocial adaptations, you also need to consider culture's physiologic
impact on how patients respond to treatment, particularly medications. Data have been
collected for many years regarding different effects some medications have on persons
of diverse ethnic or cultural origins. For example, because of genetic predisposition,
patients may metabolize drugs in different ways or at different rates. For one patient, a
“normal dose” of a medication may trigger an adverse reaction; for another, it might not
work at all. (Think of how antihypertensive drugs don't work as well for African
Americans as they do for white ones.) Culturally competent medication administration
requires you to consider ethnicity and related factors—including values and beliefs
about herbal supplements, dietary intake, and genetic factors that can affect how
effective a treatment is and how well patients adhere to the treatment plan.
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Environmental variations
Various cultural groups have wide-ranging beliefs about man's relationship with the
environment. A patient's attitude toward his treatment and prognosis is influenced by
whether he generally believes that man has some control over events or whether he's
more fatalistic and believes that chance and luck determine what will happen. If your
patient holds the former view, you're likely to see good cooperation with health care
regimens; he'll see the benefit of developing behavior that could improve his health.
Some American Indians and Asian Americans are likely to fall into this category.
In contrast, Hispanic and Appalachian patients tend to be more fatalistic about nature,
health, and death, feeling that they can't control these things. Patients who believe that
they can't do much to improve their health through their actions may need more
teaching and reinforcement about how diet and medications can affect their health.
Provide information in a nonjudgmental way and respect their fatalistic beliefs.
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Recipe for success

Clearly, you can't take a “cookbook” approach to caring for patients based on their
cultural heritage or background. Transcultural nursing means being sensitive to cultural
differences as you focus on individual patients, their needs, and their preferences. Show
your patients your respect for their culture by asking them about it, their beliefs, and
related health care practices. They'll respond to your honesty and interest, and most will
be happy to tell you more about their culture.
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Overcoming barriers to communication

Establishing an environment where cultural differences are respected begins with
effective communication. This occurs not just from speaking the same language, but
also through body language and other cues, such as voice, tone, and loudness. The
Joint Commission on Accreditation of Healthcare Organizations (JCAHO) requires
facilities to have interpreters available, so your facility should make a list available. But
at times you'll be on your own, interacting with patients and families who don't speak
English. To overcome the barriers you'll face, use these tips.

 Greet the patient using his last name or his complete name. Avoid being too
casual or familiar. Point to yourself, say your name, and smile.
 Proceed in an unhurried manner. Pay attention to any effort the patient or his
family makes to communicate.
 Speak in a low, moderate voice. Avoid talking loudly. Remember, we all have a
tendency to raise the volume and pitch of our voice when a listener appears not
to understand. But he may think that you're angry and shouting.
 Organize your thoughts. Repeat and summarize frequently. Use audiovisual aids
when feasible.
 Use short, simple sentences and speak in the active voice.
 Use simple words, such as “pain” rather than “discomfort.” Avoid medical jargon,
idioms, and slang.
 Avoid using contractions, such as don't, can't, or won't.
 Use nouns instead of pronouns. For example, ask your patient's parent, “Does
Juan take this medicine?” rather than “Does he take this medicine?”
 Pantomime words, using gestures such as pointing or drinking from a cup, and
perform simple actions while verbalizing them.
 Give instructions in the proper sequence. For example, rather than saying,
“Before you take the medicine, get into bed,” you should say, “Get into your bed,
then take your medicine.”
 Discuss one topic at a time and avoid giving too much information in a single
conversation. For example, instead of asking, “Are you cold and in pain?”
separate your questions and gesture as you ask them: “Are you cold?” “Are you
in pain?”
 Validate whether the patient understands by having him repeat instructions,
demonstrate the procedure you've taught him, or act out the meaning.
 Use any appropriate words you know in the person'slanguage. This shows that
you're aware of and respect his native language.
 See if you have another language in common. For example, many Indo-Chinese
people speak French, and many Europeans know three or four languages. Try
Latin words or phrases, if you're familiar with the language.
 Do what you can to pick up a language that many patients in your area speak.
Get phrase books from a library or bookstore, make or buy flash cards, or make
a list for your bulletin board of key phrases everyone on staff can use. Your
patients will appreciate your efforts, and you'll be prepared to provide better care.

Back to Top | Article Outline

Prohibited foods and beverages of selected religious

groups
Hinduism

All meats
Animal shortenings
Back to Top | Article Outline

Islam
Pork
Alcoholic products and beverages (including extracts containing alcohol, such as vanilla
and lemon)
Animal shortenings
Gelatin made with pork, marshmallow, and other confections made with gelatin
Back to Top | Article Outline

Judaism
Pork
Predatory fowl
Shellfish and scavenger fish (shrimp, crab, lobster, escargot, catfish). Fish with fins and
scales are permissible.
Mixing milk and meat dishes at same meal
Blood by ingestion (blood sausage, raw meat); blood by transfusion is acceptable.
Note: Packaged foods will contain labels identifying kosher (“properly preserved” or
“fitting”) and pareve (made without meat or milk) items.
Back to Top | Article Outline

Mormonism (Church of Jesus Christ of Latter-Day

Saints)
Alcohol
Tobacco
Beverages containing caffeine stimulants (coffee, tea, colas, and selected carbonated
soft drinks)
Back to Top | Article Outline

Seventh-Day Adventism
Pork
Certain seafood, including shellfish
Fermented beverages
Note: Optional vegetarianism is encouraged.
Back to Top | Article Outline

SELECTED WEB SITE

DiversityRx http://www.diversityrx.org
Last accessed on November 12, 2004.
Back to Top | Article Outline

Source
Brunner & Suddarth's Textbook of Medical-Surgical Nursing, 10th edition, S. Smeltzer
and B. Bare, Lippincott Williams & Wilkins, 2003.
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FURTHER READING
To take this test online, visit http://www.nursingcenter.com/ce/nursing
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Understanding transcultural nursing
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Giger, J., and Davidhizar, R.: Transcultural Nursing: Assessment & Intervention, 3rd
edition St. Louis, Mo., Mosby, 1999.
© 2005 Lippincott Williams & Wilkins, Inc.
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cooModels of Health and Wellness Models of Health and
Wellness Because health is such a complex concept, various
researchers have developed models or paradigms to explain
health and in some instances its relationship to illness or injury.
1. Clinical model a. The narrowest interpretation of health
occurs in the clinical model . b. People are viewed as
physiological systems with related functions ,and health is
identified by the absence of signs and symptoms of disease or
injury . c. To laypeople it is considered the state of not being
sick . d. In this model the opposite of health is disease or injury.
Many medical practitioners use the clinical model in their focus
on the relief of signs and symptoms of disease and elimination
of malfunction and pain .
kies allow us and third parties to track your internet
behavior on and possibly also of ou2. Role performance
model a. Health is defined in terms of the individual's ability to
fulfil social roles, that is, to perform work. b. According to this
model, People who can fulfil their roles are healthy even if they
appear clinically ill. c. It is assumed in this model that sickness is
the inability to perform one's work. 3. Adaptive model a. The
focus of the adaptive model is adaptation. b. In the adaptive
model, health is a creative process; disease is a failure in
adaptation, or mal adaption. ٢ University of Mosul / College of
Nursing Introduction of nursing c. The aim of treatment is to
restore the ability of the person to adapt, that is, to cope. d.
According to this model, extreme good health is flexible
adaptation to the environment and interaction with the
environment to maximum advantage. 4. Eudemonistic model a.
Eudemonism is a system of ethics that evaluates actions in
terms of their capacity to produce happiness. b. The
eudemonistic model incorporates a comprehensive view of
health. c. In this model the highest aspiration of people is
fulfillment and complete development, which is actualization.
d. Illness, in this model, is a condition that prevents self-
actualization. 5. Agent-host-environment model a. The agent-
host-environment model of health and illness also called the
ecologic model, originated in the community health work of
Leavell and Clark(1965) and has been expanded into a general
theory of the multiple causes of disease. b. The model is used
primarily in predicting illness rather than in promoting wellness,
although identification of risk factors that result from the
interactions of agent, host and environment are helpful in
promoting and maintaining health. c. The model has three
dynamic interactive elements: 1. Agent: Any environmental
factor or stressor (biological, chemical, mechanical, physical or
psycho-social) that by its presence or absence (e.g. lack of
essential nutrients) can lead to illness or disease. ٣ University of
Mosul / College of Nursing Introduction of nursing 2. Host:
Person(s) who may or may not be at risk of acquiring a disease.
Family history, age and lifestyle habits influence the host's
reaction. 3. Environment: All factors external to the host that
may or may not predispose the person to the development of
disease. 6. Health illness continua a. Health-illness continua
(graduated scales) can be used to measure a person's perceived
level of wellness. b. Health and illness or disease can be viewed
as the opposite ends of a health continuum. c. From a high level
of health a person's condition can move through good health,
normal health, poor health and extremely poor health,
eventually to death. d. People move back and forth within this
continuum day by day. 7. Dunn's high-level wellness grid a.
Dunn (1959) describes a health grid in which a health axis and
an environmental axis intersect. b. The health axis extends from
peak wellness to death, and the environmental axis extends
from very favorable to very unfavorable. c. The intersection of
the two axes forms four quadrants of health and wellness: 1.
High-level wellness in a favorable environment. 2. Emergent
high-level wellness in an unfavorable environment 3. Protected
poor health in favorable environment . 4. poor health in an
unfavorable environment . ٤ University of Mosul / College of
Nursing Introduction of nursing 8. Travis's illness-wellness
continuum a. The illness- wellness continuum developed by
travis ranges from high-level wellness to premature death. b.
The model illustrates two arrows pointing in opposite directions
and joined at a neutral point . c. This is achieved in three steps:
1. Awareness 2. Education 3. Growth Health Beliefs Models 1.
Health locus of control model 2. Rosen stock's and Becker's
health belief models, include: 1. Individual perceptions a.
Perceived susceptibility b. Perceived seriousness c. Perceived
threat 2. modifying factors a. demographic variables b. socio
psychological variables c. structural variables d. cues to action
or treatment 3. Likelihood of action a. Perceived benefits of the
action b. Perceived barriers to actionr website. By continuing
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From babaylan, the traditional healers now operate under various names, such as
the
albularyo, manghihilot, medico, mangluluop, magtatawas and faith healers. They
become
instrumental in ensuring that their kapwa receives the health care he/she needs
regardless of gender
and social status. The traditional Filipino healing has been the alternative for the
majority of the
urban poor and people living geographically isolated and disadvantaged areas
(GIDAs) in having
their illnesses treated for not being able to afford the services of hospitals and
health-care
professionals. Instead of buying expensive synthetic medicines, they resort to
herbal concoctions
and prayer-based therapies as prescribed by these traditional healers
Piaget’s theory of moral development explains that moral development occurs in
two distinct stages. Piaget theory is that young children believe that rules are
dictated by either their parents or by God. Young children base their moral
judgments on consequences rather than intentions. Clarify that for Piaget this way
of thinking about morality changes for children around age 10, when they start to
understand that morals are based on their own judgments and intentions. Explain
that for Piaget the point is that children move from a concrete understanding of
morality to a more abstract one, where they realize that rules are not absolute but
are ways for humans to cooperate and get along.

ntroduction
This essay will examine my personal self development in relation to self-awareness and
listening skills. Personal development refers to a set of activities that one can engage in for the
purpose of enhancing self knowledge and identity. It involves talent and potential
development, building of human capital as well as employability, improving the quality of life,
and last but not least, playing a role towards the realization of aspirations and
dreams.The idea of personal development is not only limited to self development, but also
entails formal and informal activities meant to develop others, as well. For instance, counseling,
teaching, guiding, mentoring, coaching and managing, for instance, just as required of a mental
healthcare practitioner.
Body
Before, while working as a mental healthcare practitioner, I came to realize that, I had the
desire to attend to others, but was really poor at listening. I felt like most people I was
attending to were not really sure of what they actually wanted and that, I knew better what
they were in need of. Because I had trouble being patient enough to listen, I often never got to
understand what they were talking about. The problem with this experience was that I
never really got to provide sufficient solutions to most problems that were relayed to me. After
realizing this challenge and making an effort to start listening better, I have realized how easy it
can be to communicate and understand others much better. Consequently, I have been able to
be of much help in my endeavors anywhere and at anytime. Given a chance again probably as a
healthcare practitioner, I know I can be able to build rapport with my fellow colleagues, bosses
and even the clients.

Self awareness is a fundamental factor at the core of this broad and significant pursuit.
Widening one’s self awareness involves discovering new truths about an individual. Self
awareness can be described as a circle whereby everything within and without the circle is
the self. Those things that exist within the circle are the things that one’s current level of self
awareness allows one to consciously comprehend (Johns, 2005). As a person’s circle of self
awareness expands, not only is he or she consciously aware of a greater portion of him or
herself, but also the borders of his or her awareness have enlarged in such a way that, his or
her self awareness borders upon a widened area of future discovery and development. The
more doors an individual opens, the more he or she realizes there are to be opened. Personal
development starts at a point of self awareness. In fact, it may as well be the ultimate end
(Johns, 2005).

As I have come to learn, self awareness is quite important. The views we hold concerning the
daily happenings of the world and even of our personal lives hugely determines for an
individual the state of the world he or she is living in as well as his/her being. Therefore, one
important lesson which can be learnt in life is the significance of the things we focus on. When
a person thinks about failure, he or she will definitely find reasons to certainly succumb to
it. When you think about health and well-being, you will essentially make the important
decision of doing everything within your reach that will lead to better health and well-being
(Johns, 2005).

At a personal level, the idea of personal development involves activities such as improving
self knowledge and awareness, building identity, developing strengths, spiritual development,
enhancing potential, improving health, fulfilling aspirations, enhancing lifestyles, improving
wealth, improving social abilities, and building human capital (Johns, 2005). In my pursuit of
personal development, I have come to notice that, any kind of development whether personal,
economic, geological, political or organizational, demands a framework to be able
to know whether change has in reality occurred. For the case of personal development, a
person frequently operates as the principal judge of improvement. Corroboration
of objective improvement requires an assessment which has to be carried out using a standard
criterion (Johns, 2005). These frameworks comprise of benchmarks or goals that define the
strategies, end-points or plans for achieving goals, appraisals and evaluation of progress, levels
that describe milestones, and finally a feedback mechanism that provides information on
developments.

Poor communication is an inexorable cause of stress (Moss, 2008). One area of communication
where most people are worst at is listening. It is through the significant impact of personal
development that an individual can grow and improve his or her relationships, wealth,
happiness, health, and careers. According to Burnand (1997), listening and attending are by far
the most vital aspects of being an effective healthcare professional. Most times, I feel I am
obliged to talk and do only a little listening. Over-talking on the part of healthcare professionals
is normally considered to be less productive (Burnand, 1997). I will develop in my listening
skills so that I can be of help to other people. It is important to understand the difference
between attending and listening to a person. Attending generally involves ,a true direction of
focus on the other person you are communicating with. It requires one to consciously pay
attention of what the person is actually saying and what he or she is trying
to communicate. Listening, on the other hand, is the process of hearing the other
person you are communicating with. It requires an individual to not only note what the other
person is saying, but also the other many, aspects of communication (Burnand, 1997).

Before, I never used to have the capacity to consciously choose the perspectives I took. Most of
my thoughts, which I may consider as being stealthy behavior, had been rolling with life,
becoming influenced by events around me, the media, as well as my peers. This made me feel
like I gave up my power as a human being to come up with my world the way I possibly see it. In
other words, it felt like I was using my own power against myself to make myself
feel absolutely powerless. It was impossible to develop and grow myself with a lack of self
awareness Johns, (2005).

After, making enough efforts to get myself into a point of self awareness with improved
listening skills, I have been able to maintain a high level of self awareness by keeping my
attention focused on everything going on around me. It is true to say that human beings are
complex and diverse Elearn Limited, (2005). To develop my self awareness, I have been able to
develop an understanding of myself based on a number of self awareness areas for example
personality, habits, emotions, values, and needs. Through, a personal study of myself it has
been evident to me that, personal needs, and values can not be changed based on what I have
been able to learn about myself. However, an understanding of my personality has enabled me
to discover those areas where I can flourish, and avoid situations that are likely to
cause unwarranted stress to my life. For instance, I have come to acknowledge the fact that I
am an introvert.

It is essential for each person to acknowledge and focus on personal values. My current priority
has been to build my relationship with God. It has been very hard personally for me to keep
sight of this priority on a day-to-day basis. During a normal busy day, I face so many challenges
and arising opportunities that my list of “things to be done” often exceeds the time available
for me to do them. Because of this reason, before, a lot of times I used to find myself spending
much time on activities of lower priority since only few of these things are related to what I
value most. Currently, I can get myself to focus enough attention on my values, and as a result, I
am always much more likely to realize those things I consider most important.

Habits can be described as those behaviors that one routinely and frequently automatically
repeats (Elearn Limited, 2005). I have realized that, I always have the urge to develop habits
that would enable me to interact effectively with other people, especially while executing my
duties as a mental health practitioner. Before, in while attending to my patients, I never
used to often consult enough before making important decisions. This habit interfered with my
ability to build the commitment of the people around me towards the decisions I make. I have
since come to learn that, there are a number of psychological needs that fuels a person’s
behaviors, Maslow’s hierarchy of needs. Personally, I have been able to understand
how certain needs in my life affect my interpersonal relationships. After making this realization,
today, I am able to know which needs actually influences my behaviors most.

Looking at my life, I am always in a high need for status. I am very much attracted to high-status
occupations, and desperately in need for high-status positions in high status organizations. This
is one of the reasons why I found myself joining the( medical )industry. I always have the desire
to be shown respect, and get privileges that most people of a lower status are not able
to acquire. For this reason, many times, I find myself fighting for things that other groups of
people consider inconsequential, for example spacious rooms and fancy things. It is evident to
me that needs cause motivations. When they are not fulfilled they cause lot of frustrations,
unease, stress and conflict.

Emotional self awareness is a topic that causes much excitement to me because of its impacts
(Pavlina, 2008). It also happens to be one of the components of emotional intelligence. Being in
a state whereby you are able to understand your own feelings, the things that trigger them, as
well as how they impact on your thoughts together with your actions on a daily basis can be
considered to be emotional self awareness. Before, while starting my career as a mental
healthcare worker, I realized that, at first I was very much enthusiastic. Slowly I started losing
the motivation and the excitement faded.

Before, the question that lingered on my mind most was whether I could be able
to get the excitement once again. To answer this question I managed to seek the services of a
counselor who informed me that, before I can be able to answer that question I needed to
understand the internal processes that are concerned with getting excited. For sure this
sounds quite easier than it actually is. She gave me another perspective of looking at the matter
i.e. associating the internal processes that are concerned with getting excited in my work place.

Most patients are aggressive, restless and irritable on admission, this makes me feel like
nursing stable patients only, however I become excited when patients are mentally stable and
on their way home.

Similarly, an individual with high standards of emotional self awareness is better informed
about the internal processes involved with emotional experiences and, therefore, has a better
control over them (Pavlina, 2008). People can develop interests towards their jobs by probably
doing things differently. This way, I have been able to sustain my subsequent jobs that I have
been taking. I have evaluated my perfomance and identified areas of which I would like to
develop in order to improve my standard of achievements in my skills. Kolb‘s learning
cycle(currently have a better control over my feelings and emotional experiences thus, I am
able to tackle things differently in different environments, in different occasions
and in different ways. Concerning my personal awareness, I will have become aware of my
good qualities and weaknesses. Therefore I will arrange clinical supervision with my mentor to
plan future development. Butterworth (1996) suggested minimum clinical supervision of
45minutes every four weeks.

Conclusion
Personal development refers to a set of activities that one can engage in for the purpose of
enhancing self knowledge and identity. It involves talent and potential development, building of
human capital as well as employability, improving the quality of life, and last but not least
playing a role towards the realization of aspirations and dreams. The idea of personal
development is not only limited to self development, but also entails formal and informal
activities meant to develop others, as well. As a person’s circle of self awareness expands, not
only is he or she consciously aware of a greater portion of him or herself, but also the borders
of his or her awareness have enlarged in such a way that, his or her self awareness borders
upon a widened area of future discovery and development. The more doors
an individual opens, the more he or she realizes there are to be opened.

Listening and attending are by far the most vital aspects of being an effective healthcare
professional. Over-talking on the part of healthcare professional is normally considered to
be less productive. If people can train themselves to learn on how to really listen to others,
then they can be of really much help to the society. Personal development starts at a point of
self awareness. In fact, it may as well be the ultimate end. It through the significant impact of
personal development that an individual can grow and improve his or her relationships, wealth,
happiness, health, and careers. Self awareness is a fundamental factor at the core of this broad
and significant pursuit. Widening ones self awareness involves discovering new truths about an
individual. Any kind of development whether personal, economic, geological, political or
organizational, demands a framework for one to be able to know whether change has in reality
occurred. For the case of personal development, a person frequently operates as the principal
judge of improvement. Corroboration of objective improvement requires an assessment which
has to be carried out using a standard criterion.