PHENOMENOLOGICAL STUDY OF HOW

ILLNESS IS SOCIALLY CONSTRUCTED AND

TREATED AMONG ANTIQUEŇOS

JULIE G. ABAO
Gonzales Street, District 1 Poblacion Sibalom Antique 5713 Philippines ,

Instructor 1, University of Antique- Tario Lim Memorial Campus

abaojul@gmail.com
 Background of the Study

“Illness and health are universal experiences which are as old as human is.”
(Forest Clement, 1932 cited in Dutta, 2014). Beliefs in supernatural beings are
widespread in the Philippines. Specifically, “namaligno” or “naencanto” is a Filipino
belief that an illness or sickness is caused by an intervention of a supernatural or a
mystical being (Abad 2013), usually used as an explanation in conditions which
remain to be mysteries because of the absence of an apparent cause. In Revisiting
usog, pasma, and kulam, Tan explains that “culture is inscribed in our bodies and in
our minds” (Tan 2008). As such, the relationship of culture and health is important to
understand as it impacts an individual’s worldview and decision-making process
(Purnell 2005).
Every society has cultural objectives to prove whether or not there is a case
of illness and whether or not individual is healthy. Moreover, a particular culture of
rural community such as in the selected barangays of the province of Antique, is
guided by the traditionally laid-down customs and each member of the culture is
ideally expected to conform to it. This study provided answers in a socio-cultural
perspective of how illness is constructed and treated in the point of view of the seven
key informants “manugbulong or “surano” and to give a balance of the results
another seven informants “pasyente” served as participants for this study.
Moreover, we emphasize that these cultural beliefs of illness causation are
not uniquely present in the Philippine society as similar beliefs that are being held
onto by other cultures.
For human being in a given set up, illness threatens not only one’s state of well-being
and that of other people on the group, but also it threatens the very integrity of the
community as a whole. Folk healers have to find out a mean to reduce human
suffering and vail the victim out of their misery.
In last few decades the importance of folk healing has evolved in a new way
and there is a need to document such to ensure protection and preservation of
traditional knowledge which could pave the way to find solution to reduce human
suffering and to ensure a healthy and productive community,
This study will help towards Antiqueňos realization that their ancient beliefs are part
of their own character and culture, the creation of the Antiqueňos soul, a sense of
confidence and pride, hence this study was conducted.

Statement of the Problem

The study focuses on the phenomenon how of illness is constructed from a socio-
cultural perspective and how these are treated both in the point of view of the Seven Key
Informants “Manugbulong” or “Surano” using various healing practices or procedures in the
Province of Antique for the year 2017-2018.
Specifically, this study sought to answer the following questions:
1. How illnesses are socially constructed as perceived by the seven key
informants “manugbulong” or “surano” (KIMs)?
2. What are the most common folk healing procedures utilized by the seven-
key informants “manugbulong” or “surano” (KIMs) to heal such illnesses?
3. What are the most common origins of acquiring healing abilities of the
seven key informants “manugbulong” or” surano” (KIMs).
4. What are the most common perceptions of the seven special informants
“paseyente” (SIPs) on folk healing as an alternative to biomedicine?
 Research Method

Qualitative Research is primarily exploratory research. It is used to gain an

understanding of underlying reasons, opinions, and motivations. It provides insights
into the problem or helps to develop ideas or hypotheses for potential quantitative
research. Qualitative Research is also used to uncover trends in thought and
opinions, and dive deeper into the problem. Qualitative research “takes many forms
and is conducted in many settings” (Bogdan & Biklen, 2007). A study of this nature
asks: “How, why and what?” This study and the questions are framed from a
qualitative research perspective and approach.

Research Design

The study employed a qualitative phenomenological method. Phenomenology

involves gathering the lived experiences of individuals, and if these experiences are
unique and largely unstudied, then a phenomenological study can generate thick
descriptions of great value for understanding a problem that has not been well
studied.
A phenomenological study uses a combination of methods, such as
conducting interviews, reading documents, watching videos, or visiting places and
events, to understand the meaning participants place on whatever’s being examined
by rely on the participants’ own perspectives to provide insight into their motivations.
A phenomenological framework provides a guide for researchers to
understand the experiences and behaviors of individuals. A phenomenological
approach can lead to authentic accounts of complex phenomena and can tell an
interesting story. Phenomenology provides a rigorous, critical, systematic
investigation of a particular phenomenon (Streubert -Speziale & RinaldiCarpenter,
2007). The phenomenological approach yields a rich and complete description of
human experiences and meanings. Findings are believed to emerge more directly
from participants, rather than the investigators’ agendas.
Phenomenology seeks to understand the unique experiences of individuals.
Conclusions depend on the particular participants chosen for the study and are not
intended to reflect how the general population feels about the experience. In
focusing on a rich description of an experience, however, the method may miss
information about what led up to that experience, what its outcomes or
consequences might be, and what factors are associated with the experience.

Presentation, Analysis and Interpretation of Data

Perception on How Illnesses are Socially Constructed According to the Seven Key
Informants “Manugbulong” or “Surano”
Based on the present findings it found out that illness or sickness from a
socio-cultural perspective has been caused by supernatural elements (e.g., nature
spirits, and human agents of the supernatural) by stepping on some unseen persons
or is most often caused by evil spirits. The traditional folk healers “Manugbulong” or
“Surano” in Antique believe that spirits are either benevolent or destructive and that
spirits occupy various places in nature including trees, forests, streams, and stones if
by chance people do not respect the rights of these spirits, failure to do so may
cause different kinds of illness. Spirits can also be used by particular person/persons
to inflict illness and suffering to another person, which becomes the victim or patient.
The findings of this study support the research result of Stuart, 2003 wherein in a
personalistic system of belief, illness is believed to be caused by the intervention
either of a supernatural being or a human being with special powers.
Table 1 shows the data.
Key Informant /” Types of Illness Construction/Creation of Illness
Manugbulong”

KIM1, KIM2, KIM3, “Angol”  An illness caused by grilling of shrimp and

KIM4, & KIM5 crabs which disturbed the unseen creatures
or evil spirits in their dwelling place

“Pasuk”  Illness created by “encantos”

“Kilkig”  Food poisoning using “gin buk-buk nga

bombilya” (broken pieces of a lighting bulb)
Kulam (local term “Murit”)  An illness created by “mangkulalam” or witch
KIM1, KIM2, KIM3,
KIM4, KIM5
KIM6 & KIM7 “Usog sa Taho”  An illness that can cause stomach ache by
“Usog sa Turok” means of staring or the use of mystical
“Usog sa Bulalakaw” objects
“Usog sa Man-og”

“Sinda”  An illness that can cause terrible head ache

made by unseen spirits
“Hikaw”  Illness created by insecurities among
individuals wherein a person hires a
“maaram or mangkukulam” that can inflict
various kinds of pain

“Nasapwan or  Disturbance of “encantos”

Naencanto”

“Kadut-ginhawa” or “Hina  Having weak soul which can be controlled by

Dungan” unseen creatures
Body pain  Unexplainable pain in the body created by
unseen beings

Table 1: Different Perceptions of the Seven Key Informants “Manugbulong” or

“Surano” on How Illnesses Are Socially Constructed

Perceptions on the Nature and Description of Illnesses as Perceived by the Seven-

Key Informants “Manugbulong” or “Surano”
Based on the present findings it found out that illness or sickness from a
socio-cultural perspective have different nature and descriptions such as in the case
of a person who did not show respect to the rights of the supernatural elements
occupy various places in nature including trees, forests, streams, and stones, these
unseen beings can be destructive may cause illness such as Angol, Pasuk, “Sinda”,
“Nasapwan or Naencanto”, Kadut-ginhawa” or “Hina Dungan”, and Body pain.
Spirits can also be used by particular person/persons who possessed the
ability to inflict illness and suffering to another person due to jealousy, anger, or just
for the sake of seeing a particular individual suffer in terrible pain such as “Kilkig”,
Kulam (local term “Murit”), “Usog sa Taho”, “Usog sa Turok”, “Usog sa Bulalakaw”,
“Usog sa Man-og”, and “Hikaw”.
Table 2 shows the data.
 Key Informant /” Types of Illness Description of Illness
Manugbulong”

KIM1, KIM2, KIM3, “Angol”  Twisting of jaw and neck cause by

KIM4, & KIM5 roasting/burning of crustaceans such as
crabs, shrimps and lobsters

“Pasuk”  Illness created by “encantos”

“Kilkig”  Food poisoning using “gin buk-buk nga

bombilya”
Kulam (local term “Murit”)  An illness created by “mangkulalam” or witch
KIM1, KIM2, KIM3,
KIM4, KIM5 “Usog sa Taho”  An illness that can cause stomach ache by
KIM6 & KIM7 “Usog sa Turok” means of staring or the use of mystical
“Usog sa Bulalakaw” objects
“Usog sa Man-og”

“Sinda”  An illness that can cause terrible head ache.

“Hikaw”  Illness created by insecurities among

individuals wherein a person hires a
“maaram or mangkukulam” that can inflict
various kinds of pain

“Nasapwan or  Disturbance of “encantos”

Naencanto”

“Kadut-ginhawa” or “Hina  Having weak soul

Dungan”
Body pain  Unexplainable pain in the body.

Table 2: Perception of the Seven-Key Informants “Manugbulong” or “Surano” on the

Nature and Description of Illnesses
Most Common Folk Healing Procedures Utilized by the Seven-Key Informants
“Manugbulong or Surano”
Based on the present findings it found out that the most common folk healing
procedures utilized by the seven-key informants “Manugbulong or Surano” in Antique when
in terms of illness or sickness caused by the supernatural elements occupy various places in
nature including trees, forests, streams, and stones are “Pag-angol”, “Pasayaw”, “Pag-
apok”, “Pagbuol ka Pasuk”, “Panghimus”, “Salagunting”, “Pag-sinda”, “Pairab”, “Pagtawag
sa Surog” and “Palinot”.
On the area of illness or sickness inflicted by particular person/persons by using
spirits and their evil prowess called “mangkukulam”, the most common folk healing
procedures utilized by the seven-key informants “Manugbulong or Surano” are
“Panghimulso” “Pagtu-ob”, “Pagbuol ka Pasuk”, “Pagtu-ob”, “Salagunting”, “Pangluy-a”,
Pagtawag sa Surog, and Palimot.
 It can be observed that regardless of the either the illness is created by supernatural
elements or created by the “mangkukulam”, the first procedures before using a complicated
ritual are “Panghimulso”, “Salagunting”, “Pagtu-ob”, Pagtawag sa Surog, and “Pangluy-a”.
The findings of the present study support the findings of Stuart, (2003), which states
that recovery from an illness arising from personalistic causes usually involves the use of
rituals and symbolism.
Table 3 reflects the data.

Type of Key Informant Healing Description

Illness /”Manugbulong” Procedure

“Angol” “Panghimulso”  Checking of pulse of the patient

“Pag-angol”  Offering a red chicken with a
KIM1, KIM2 prayer

“Pasayaw”  A ritual of dancing with offering of 3

chickens where the meat eaten by
the family and left overs will kept
and buried to appease the spirits,
when the evil spirits are satisfied
with the offerings, the sick/ill man
will eventually recover
“Pag-apok”  A ritual which offers food made from
sticky rice such as rice cake, “sapal”
(said to be the cleanest food) cocoa
and coconut wine “tuba to appease
the supernatural beings

“Pasuk” KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.

KIM4, KIM5 “Pagbuol ka Pasuk”  Rubbing the cotton with “lana”
KIM6 & KIM7 concocted oil from coconut coupled
with prayer or “orasyon” to get the
unwanted illness inside the body of
the patient usually in a form of small
stone or pieces of it

KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.

KIM4, KIM5 “Pag-bulong sa  Drinking of cooking or concocted oil
“Kilkig” KIM6 & KIM7 Kilkig” combined with calamansi

KIM6 & KIM7 “Salagunting”  Used to trace or determine who or

what caused such illness using
candle and basin of water which
later on form images

KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.

KIM4, KIM5 “Panghimus”  A ritual which offers a pig or chicken
KIM6 & KIM7 coupled with prayer or “orasyon”
when the evil spirits are satisfied
“Kulam” with the offerings, the sick/ill man
locally KIM6 & KIM7 will eventually recover
known as
“Murit”  A queer rite of being “smoked over
“Pagtu-ob” a mixture of burning ingredients of
incense, “mangyan”, or dried
 seaweeds and live charcoal placed
in a coconut shell

KIM6 & KIM7 “Salagunting”  Used to trace or determine who or

what caused such illness using
candle and basin of water which
later on form images

Table 3 (Continued . . .)

“Usog sa KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.

Taho” KIM4 & KIM5 “Pangluy-a”  Gentle blowing of the head of the
“Usog sa patient and rubbing of ginger or
Turok” locally term “luy-a” or mild spitting of
“Usog sa saliva to the patient (commonly on
Bulalakaw the head) coupled with prayers
” known as “orasyon”
“Usog sa KIM6 & KIM7 “Pagtu-ob”  A queer rite of being “smoked over
Man-og” a mixture of burning ingredients of
incense, “mangyan”, or dried
seaweeds and live charcoal placed
in a coconut shell.

“Sinda” KIM1, KIM2, KIM3 “Panghimulso”  Checking of pulse of the patient.

& KIM4 “Pangluy-a”  Gentle blowing of the head of the
patient and rubbing of ginger or
locally term “luy-a” or mild spitting of
saliva to the patient (commonly on
the head) coupled with prayers
known as” orasyon”
KIM6 & KIM7 “Pag-sinda”  Putting a piece of red cloth on the
head of the patient coupled with
prayer or “orasyon”.
KIM6 “Pasayaw”  A ritual of dancing with offering of 3
chickens where the meat eaten by
the family and left overs will kept
and buried to appease the spirits.

 Using “lukay” or leave of “olibhon”

brush to the body of a patient to
“Pairab” drive away supernatural beings

KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.

KIM4, KIM5 “Pahikaw”  A ritual which offers a chicken
KIM6 & KIM7 where the meat eaten by the family
“Hikaw” and left overs will kept and buried to
appease the spirits.

KIM6 & KIM7 “Salagunting”  Used to trace or determine who or

what caused such illness using
candle and basin of water which
later on form images

Table 3 (Continued . . .)
 “Nasapwa KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.
n or Na- KIM4, KIM5 “Pangluy-a”  Gentle blowing of the head of the
encanto” KIM6 & KIM7 patient and rubbing of ginger or
locally term “luy-a” or mild spitting of
saliva to the patient (commonly on
the head) coupled with prayers
known as” orasyon”
“Palimot”  Gentle rubbing of egg in the
stomach of a patient in a circular
motion and after which the egg will
be cracked and get extract of the
“lampunaya leaves” mix then rub on
the patient’s body

“Kadut- KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.

ginhawa” KIM4, KIM5 “Pangluy-a”  Gentle blowing of the head of the
or “Hina KIM6 & KIM7 patient and rubbing of ginger or
Dungan” locally term “luy-a” or mild spitting of
saliva to the patient (commonly on
the head) coupled with prayers
known as” orasyon”
“Pagbatak-dungan”  Driving away supernatural beings
and uplift the patient’s spirit
KIM6 & KIM7 “Pagtawag sa  Determining the causes of illnesses
Surog” through the guidance of
supernatural entities

Body pain KIM1, KIM2, KIM3, “Panghimulso”  Checking of pulse of the patient.
KIM4, KIM5 “Panghilot”  Massaging the body of the patient
KIM6 & KIM7 where it aches

KIM6 & KIM7 “Pagtu-ob”  A queer rite of being “smoked over

a mixture of burning ingredients of
incense, “mangyan”, or dried
seaweeds and live charcoal placed
in a coconut shell.

Table 3: Different Healing Procedures of the Seven-Key Informants “Manugbulong or

Surano” on How to Heal Socially Constructed illnesses
The Origin of Acquiring Healing Abilities of the Seven Key Informants “Manugbulong”
or “Surano”
Judging from the results of this research, most of the “manugbulong” or
“surano” inherited their healing abilities which originated from their great grandfathers
and grandfathers and are passed on through the next generation as in the case of
the most of
the participants. For KIM1 she shared that having an “aeta” ancestors possessing
healing powers there is a possibility to inherit the same and when her sister died, she
finally decided to accept the obligation which becomes the family’s legacy. One
participant KIM5 shared that her healing prowess came from her mother.
It can be said that even in acquiring healing abilities, there is still gender bias,
as this privilege is mostly entrusted to the male members of the family. While most of
them confess that they obtain their healing abilities through family tradition, one of
them KIM2 testify that his calling begins through a series of dreams/apparition.
The findings of this study support the research findings of (Berdon, Inocian,
Manalag & Lozano, 2016), in which most of the key informants claim that their
healing abilities originated from their ancestors and are passed on through the next
generation.
Likewise supports the study of (Stuart, 2003), wherein most of these folk
healers “manugbulong” or “surano” consider their healing craft as God-given, a
calling from a supernatural being, and consequently, their healing practices are
profusely infused with prayers and religious rituals, performed through mediation with
the Holy Spirit.
Table 4 presents the data

How to acquire the healing Key Informant Response

ability? “Manugbulong”

Inherited from Their KIM1  “Gin subli ko ang abilidad nga

Ancestors magpamulong sa akun ninuno nga Ati.”
(I became a “manugbulong” because
of our “aeta” ancestors”

KIM3  “Gin subli ko ang abilidad nga

Inherited from Their Great
Grandfathers/Grandfathers
magpamulong sa akun apoy. (I was
able to acquire this ability from my
great-grand father.”
KIM4  “Gin subli ko ang abilidad nga
magpamulong sa akun apoy.” (“I was
able to acquire this ability from my
great-grand father.”)

KIM6  “Gin subli ko ang abilidad nga

magpamulong sa akun apoy.” (I was
able to acquire this ability from my
great-grand father.”)

KIM7  “Gin subli ko ang abilidad nga

magpamulong sa akun apoy.” (I was
able to acquire this ability from my
great-grand father.”

Inherited from Their Mothers
Begins Through a series of
Dreams/Apparition.
KIM5  “Gin subli ko ang abilidad nga
magpamulong sa akun nanay.” (I was
able to acquire this ability from my
mother.”)
KIM2  “Gin pamatud-a ko nga isa ka
panawagan ang pagpamulomg sa
sunod-sunod nga pagpadamgo.”
(There are times that I am dreaming of
an elderly, giving me words on how it
will be done then with that, I knew I
can. It was continuous and repetitive
dreams, more than 3 months, every
night, I never thought of being a
“manugbulong” not until when I
suffered severe back pain and vomit
blood, I made up my mind and started
to practice folk healing for free.
Table 4: Origin of Acquiring Healing Abilities Possessed by the Seven Key
Informants “Manugbulong” or “Surano”

Perceptions of the Seven Special Informants “Paseyente” on Folk Healing as an

Alternative to Biomedicine

The findings of this research revealed that most barrio folks believe that
supernatural spirits found in woods, forests, etc. and may bring bad omen, can make
man sick and spirits may kill anyone if they are touched mistakably. They believe that
in all places enchanted people dwell. Therefore, not all illness can be cured by
physicians. It has been their belief ever since.
All the seven (7) patients interviewed believe in folk healing. They see
traditional folk healing as an alternative to medical practice or biomedicine not only
because of financial constraints but runs as a family tradition. The table reflects the
personal experiences of the seven (7) selected participants who had encountered
different kinds of illnesses believed to be created by either supernatural beings or
created by particular person/persons by using spirits and their evil prowess called
“mangkukulam” present in a particular society.
This present study supports the research findings of (Berdon, Inocian,
Manalag & Lozano, 2016), Twelve out of thirteen patients interviewed believe in
traditional healing. They see traditional healing as an alternative to biomedicine
because of financial problems.
Likewise this present study supports the research findings of Dr. Vergie
Bonocan Maquiabas as cited in Berdon, Inocian, Manalag & Lozano, 2016, that the
age-old practices continue despite modern day science because those who seek it
finds it cheaper and sometimes more effective than relying on medical experts.
Table 5 reflects the data.

Believers of Folk Healing

Factors Key Informant /” Response

Manugbulong”
Family Tradition SIP2  (“Having a simple life here in Antique, Folk
healing has become our family’s tradition in
times when a family member got ill or
acquired an unexplainable illness for us it
has been the most effective way to heal such
illnesses which are created by supernatural
beings. I had witnessed this for many years
now.)
SIP7  (“Folk healing is the most common means to
heal one’s illness in our barangay many
many years ago, and I can testify how
effective it is”)
 Financial SIP2  (“If I’m sick then I go to traditional healer, I
Constraints feel comfortable, because I believe he or she
can heal this kind of illness and I don’t have
much money’)

SIP4  (“When I had some parts of my body twisted,

my parents immediately contacted a
“manugbulong or surano” since it has been
our belief and that we can’t afford to pay the
doctor.”)

SIP5  (“Folk healing has become our family’s

tradition in times when a family member got
ill or acquired an unexplainable illness for us
it has been the most effective way to heal
such illnesses and for the reason that we
don’t have money to spend”)

Ability to SIP1  (“I did not bother to consult a doctor because

Heal/Cure I know, medical doctors could not heal this
Illnesses kind of illness and I was right.”)
SIP3  (“When my son got sick, we consult a
medical doctor but to no avail, from that on I
realize that folk healing is the best way which
could have healed my son.”)
SIP6  (“We belong to a lower-class family, when I
was struck by a different kind of illness, I
went to a medical doctor but the results are
clear but the illness still lingers on and being
so desperate to know my condition I went to
see a folk healer, form that moment on, I
have proven it to myself thus believed that
such illness can be cured by the local folk
healers.”)

Table 5: Folk Healing as An Alternative to Biomedicine as Perceived by the Seven

Special Informants “Pasyente”

Conclusions

Based on the preceding questions, the following conclusions were drawn:

Illnesses are socially constructed in the point of view of the traditional folk healers
“Manugbulong” or “Surano” in Antique as they believe that illness or sickness
are created by supernatural elements which are unseen creatures or spirits believed
to occupy or dwell in various places in nature including trees, forests, streams, and
stones spirits if by chance people do not respect the rights of these spirits, failure to
do so may cause different kinds of illness. It also revealed that illness can be caused
by particular person/persons “mangkukulam” or “mambabarang” who used
destructive spirits to inflict illness and suffering to another person, which eventually
becomes the victim or patient.
It is a personalistic system of belief, illness is believed to be caused by the
intervention of a supernatural being or a human being with special powers.
 2. Healing procedures are performed according to the classification of the nature or
causes of illness which is either created by supernatural elements or created by the
“mangkukulam”.
Study revealed that regardless of either the illness is created by supernatural
elements or created by the “mangkukulam”, the commonly first procedures used
before utilizing a complicated ritual or set of rituals are “Panghimulso”, “Salagunting”,
“Pagtu-ob”, Pagtawag sa Surog, “Pangluy-a”.
In cases of illness or sickness caused by the supernatural elements the following
rituals are performed by the “Manugbulong” or “Surano” are “Pag-angol”, “Pasayaw”,
“Pag-apok”, “Pagbuol ka Pasuk”, “Panghimus”, “Salagunting”, “Pag-sinda”, “Pairab”,
“Pagtawag sa Surog” and “Palinot”. On the other hand, in instances where illness
or sickness inflicted by “mangkukulam” or “mambabarang” by using spirits and their
evil prowess, the most common folk healing procedures utilized by the “Manugbulong
or Surano” are “Panghimulso” “Pagtu-ob”, “Pagbuol ka Pasuk”,
“Pagtu-ob”, “Salagunting”, “Pangluy-a”, Pagtawag sa Surog, and Palimot.
3. The most common origins in acquiring healing abilities based on the personal
experiences of the “manugbulong” or “surano” is that it originated from their great
grandfathers and grandfathers who confessed that their healing power comes from
the spiritual guides locally known as “surog”, it has been handed down on them
eventually passed on through the next generation to continue the family legacy of
preserving their tradition as it gives pride to the family as the family becomes well-
known in the community and to help the barrio or rural folks in terms of healing
illnesses.
Healing prowess coming from great-grandmothers or grandmothers, and even
through a series of dreams and apparition are the least origins of getting healing
abilities.
4. Although Antiqueňos often rely on medical services especially with the
fast-changing advancements in the field of science and technology, there are still
prevalent unexplainable illnesses which science cannot explain, nearly all go to
“manugbulong” or “surano” folk healers. It has been in their culture since time
immemorial.
It appears that the mere exposure to modern ideas does not have a significant effect
on the belief change among the Antiqueňos.
It is noteworthy that each town of Antique has a group of well-known
“manugbulong” or “surano” folk healers which they take pride.
They are considered to be reliable persons who have the indigenous health
information and ways of indigenous treatments. Folk healing played a bigger role in
preventing the spread of illnesses to the barangay folks. These people recommend
folk healing rather than biomedicine as an alternative to heal illnesses.
Although traditional folk healing with medical science disapproval, it contributes to a
mystical identity of the “manugbulong” or “surano” folk healers, as a manifestation of
folk Catholicism belief, in order to do a good legacy to the community that needs
help.