Bartolome Et Al. - Group 1

ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL
PANAG-AGAS: EXPLORING THE TRADITIONAL PRACTICES OF

QUACK DOCTORS
_________________
A Qualitative Research
Presented to
The Faculty of Science, Technology, Engineering, Mathematics (STEM)
Ilocos Sur National High School
Senior High School
Vigan City
____________________
In Partial Fulfillment of the

Requirements for the Subject
Practical Research 1
____________________
by:
KRISTIEN MAY ALGRINE B. BAJET
ROBELLRO T. BARTOLOME
FRANSISCO B. BASILIO
2022
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL ii
CERTIFICATION
This qualitative research entitled “PANAG-AGAS: EXPLORING THE

TRADITIONAL PRACTICES OF QUACK DOCTORS” prepared and
submitted by Kristien May Algrine B. Bajet, Robellro T. Bartolome,
Fransisco B. Basilio in partial fulfillment of the requirements for the subject,
Practical Research 1, Second Semester, School Year 2021-2022 has been
examined and is recommended for acceptance and approval for Oral Examination.
JEFFERSON R. GANNABAN, MAED Bio

Research Adviser
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL iii
APPROVAL SHEET
Approved by the Panel of Examiners for oral examination with the grade
of passed.
EUEGENE R. AGUILAR, MAME

Chairman
JOAN PAULET A. ALCANTARA, MAT Eng

Panel Member
THEN-THEN P. CARIAGA, BSEd Math

Panel Member
Accepted and approved in partial fulfill of the requirements for the subject,
Practical Research 1, Second Semester, School Year 2020-2021.
RICKY F. BOSQUE, Ed.D

Officer-In-Charge, Subject Group Head
Science, Technology, Engineering, Mathematics (STEM)/
Accountancy, Business and Management (ABM)
EDITHA C. BAGCAL
Principal IV
Ilocos Sur National High School
Date: May 21, 2022

ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL iv
ACKNOWLEDGEMET
“If it takes a village to raise a child, then it takes a supportive community
to author a research paper.”
The researchers are completely dependent on one another. They look
forward to somebody who is always willing to lend a helping hand when they are
most needed. In fact, there is no perfect way to express gratitude for all of these
blessings. The researchers would like to express their heartfelt appreciation to the
following individuals who have made significant contributions to the success of
their research:
Mrs. Editha C. Bagcal, Principal IV of Ilocos Sur National High School
(ISNHS), for her cooperation, compassion, and unwavering commitment in
approving consent to the researchers' study for completion;
Mr. Rommel R. Rabo, Assistant Principal II for Academics of Ilocos Sur
National High School (ISNHS), for his desire, support, and undeniable effort in
giving the researchers the approval for the completion of the study;
Dr. Ricky F. Bosque, Officer-in-Charge, Subject Group Head of Science,
Technology, Engineering, Mathematics (STEM) and Accountancy, Business
Management (ABM), for his support, effort, and cooperation for giving approval
in the completion of the study;
Dr. Peter John A. Frial, a panel member during the title proposal, for
approving and improving the title and the structure of the study, and for supplying
the necessary information that made the researchers have a more comprehensive
view on the topic.
Mr. Eugene R. Aguilar, chairman of the panel, who shared additional

ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL v
ideas and suggestions that became instruments that the researchers used to refine
the study;
Mr. Then-then P. Cariaga, one of our panel members, for his ideas,
suggestions, comments, and assistance that contributed to the development and
improvement of the study;
Ms. Joan Paulet A. Alcantara, one of the panel members and the
researchers’ ever-dearest adviser, for sacrificing their time and energy to ensure
that the research paper would live up to the expectations and standards in STEM.
The paper would not exist today if it weren’t for her diligence in meticulously
editing and copywriting the manuscript;
Mr. Jefferson R. Gannaban, research adviser, for his insightful
comments, motivation, guidance, and support from conceptualization to
finalization of the research study.;
Mr. Gaylord Brent R. Rabang, for his words of encouragement, and
constructive criticism that improved the researchers’ manuscript to a higher
degree;
To the informants of the study, for their cooperation in giving insights
and experiences that they shared to the researchers;
Mr. and Mrs. Cresencio B. Bartolome, Mr. and Mrs. Christopher B.
Bajet Sr., and Mr. and Mrs. Lemuel N. Basillio, their parents, for their
unconditional love, motivation, endless support, and guidance for them to
accomplish their research paper;
Their relatives, schoolmates, friends, and everyone who became a great
contribution in accomplishing their study until the end. For their words of
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL vi
encouragement, motivation, support, love during the period that the study was
conducted;
All of the people whose names were not mentioned, who contributed to
conducting, development, and accomplishment of this study;
The highest of all, Almighty God, for his blessings, love, direction, and
strength to complete this study.
R.T.B.
K.M.A.B.B.
F.F.B.
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL vii
DEDICATION
This piece of work is sincerely dedicated to

Our Almighty Father, who is the foundation among all things.
everything we have in life, the
blessings, love, direction, and strength to complete this study
We sincerely thank you from the bottom of our hearts.
because YOU stayed with us the entire time.
Because YOU have never abandoned us in times of success or failure.
For YOU have given us more than we could have asked for.
But more than we deserve.
To our dearest parents,

who have been our source of inspiration
and gave in strength when we thought of giving up,
who continually provided their moral, spiritual, emotional, and financial
support.
To our sisters, brothers, nephews, nieces, and all our relatives,

who shared us the skills and knowledge we need,
the backbone and inspiration of our dreams.
To our beloved teachers, classmates, and schoolmates,

who serve as our second parents and siblings,
who never failed to extend their arms when needed,
who shared their words of advice and encouragement
to finish this study.
To the next generation of researchers,

one of the key reasons of the publication of the study.
We hope that this work would branch out new knowledge,
and would lead to new discoveries.
May it inspire you all to conduct research that will be of
significant contribution in the community, society, and country.
To our beloved Alma Mater, Ilocos Sur National High School

which became our second home and nurturing environment,
which molded our characters and disposition,
which opened new doors of opportunities and possibilities,
which made us be more scientifically and mathematically inclined.
And to everyone with whom we shared our successes and failures,

We thank you from the bottom of our hearts.
Sincere appreciation
God bless.
Bell
Ten
Frankie
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL viii
ABSTRACT
The study aimed to explore the background experiences of quack doctors
in Ilocos Sur in healing patients during the COVID-19 pandemic. Furthermore, it
also discussed the traditional healing methods involved particularly herbal
medicine, and other methods used in curing main and minor clinical symptoms of
COVID-19.
The study made use of a qualitative approach, specifically it is an
exploratory case study that used judgement or purposive sampling among the
respondents in different cities and municipalities of Ilocos Sur. These respondents
served as the primary informants who were selected because of their experience
and deep knowledge on traditional healing. The use of semi-structured interview
in local language and participant observation provided a free listing of their
verbatim accounts were noted and recorded as primary narratives.
Considering the result of the study, the findings are revealed as follows:
(1) on background experiences, the informants revealed that they temporarily
stopped offering their healing services to the public because of their age, fear that
they are to be infected by COVID-19, and mainly the lack of protective equipment.
However, they still conducted these healing methods on their close friends,
neighbors, and family.
(2) On herbal medicine used, the quack doctors uses oregano (Oreganum
vulgare), lagundi (Vitex negundo), leaves of bayog (Dendrocalamus merrillianus
Elm), and leaves of suha or pomelo (Citrus maxima), with the use of the decoction
method in curing major symptoms of COVID-19, which are fevers and coughs.
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL ix
They also use leaves of a sugar apple or “atis” tree (Annona squamosa), ginger
(Allium Sativum), leaves of a guava tree (Psidium guajava), and guyabano
(Annona muricata) for treating minor symptoms of COVID-19, which are
headaches, vomiting, and diarrhea.
(3) On other traditional methods conducted, they all revealed that they
use the “hilot” in curing both main and minor clinical symptoms of COVID-19,
this includes a mixture of water and herbal oils, namely peppermint and coconut.
They also made mention of the use of a matchstick, and acupressure in
determining the sickness of the patient. Several studies and research conducted
found that using these plant material can be effective in curing the said diseases,
while only few discusses on the other traditional methods used.
The findings entail the following: quack doctors in Ilocos Sur had to stop
their services due to certain factors, their use of different herbal medicine is
effective as backed by different studies, and the other traditional healing methods
they conduct lack scientific foundation to supply its effectiveness. Moreover, it is
recommended by the researchers that the local government should help in aiding
these quack doctors by either giving them materials needed, or financial assistance
because they have been a part of the culture, and rich heritage of Ilocos Sur; and
promote more research that discusses both medicinal plants and other traditional
healing methods.
The use of traditional healing methods in a period wherein technology and
modernization are rampant can be considered bizarre for some since medical
assistance is available to the public. However, they still play an important role in
the culture of a certain group of people for they carry the rich and diverse culture
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL x
of the people comprising the group, they are accessible especially to the ones who
live on rural areas, and affordable to the ones who are not economically
advantaged. This is why the creation and promotion of research surrounding these
topics would still remain and be significant. Not to mention, it can also branch out
new knowledge on botany, and some of the methods still lack scientific evidence
and foundation and with the help of further research, it will solidify their
effectiveness in treating different ailments and sicknesses.
Keywords: traditional healing, herbal medicine, COVID-19, background

experiences of quack doctors
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL xi
TABLE OF CONTENTS
Page
Title Page ............................................................................................................... i
Certification........................................................................................................... ii
Approval Sheet ..................................................................................................... iii
Acknowledgement................................................................................................ iv
Dedication ........................................................................................................... vii
Abstract .............................................................................................................. viii
Table of Contents ................................................................................................ xi
Chapter I: THE PROBLEM
Introduction .................................................................................................... 1
Research Question.......................................................................................... 5
Scope and Delimitation .................................................................................. 5
Related Literature and Studies ....................................................................... 6
On The History of Traditional Medicine in the Philippines ........................ 7
On The Herbal Plants Used in Traditional Medicine in the Philippines ...... 8
On The Other Traditional Healing Methods .............................................. 11
On Treating COVID-19 with Traditional Medicine .................................. 12
Conceptual Framework ................................................................................ 14
Operational Definition of Terms .................................................................. 16
Methods ........................................................................................................ 17
Research Design ........................................................................................ 18
Study Locale and Informants .................................................................... 21
Data Gathering Procedure, Tools, and Analysis ....................................... 23
Data Analysis ............................................................................................ 24
Ethical Considerations .............................................................................. 25

ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL xii
Chapter II: PRESENTATION, ANALYSIS, AND DISCUSSION
On The Background of Traditional Healers of Ilocos Sur ........................... 28
On The Experiences in Curing During COVID-19...................................... 31
On Herbal Plants Used ................................................................................. 32
On Other Traditional Practices Used ........................................................... 34
On Differences of Herbal Plants and Other Traditional Practices ............... 37
On Effectiveness of Traditional Healing Practices ...................................... 38
Chapter III: SUMMARY, CONCLUSION, AND RECOMMENDATION
Summary ...................................................................................................... 40
Conclusion.................................................................................................... 43
Recommendations ........................................................................................ 44
Bibliography........................................................................................................ 47
Appendices .......................................................................................................... 65
Curriculum Vitae................................................................................................. 78
List of Figures and Tables
Conceptual Framework ................................................................................ 15
Profile of Informants .................................................................................... 22
Thematic Analysis........................................................................................ 72
ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL 1
Chapter I
THE PROBLEM
Introduction
In high-income countries, the healthcare system and workforce faced the
following challenges because of the rise of COVID-19 cases: lack of personal
protection equipment (PPE), delay in response strategy, and shortage of hospital
beds (Emanuel, 2020) (Gondi, 2020) (Ranney, 2020). Soon after, with the rise of
its spread, it also affected other countries including the Philippines and with this,
it also encountered similar problems (Livingston, 2021) (Tee, 2021). According
to Guerra & Gustavo (2020), on April 24, 2020, the Philippine government stated
that there are recorded incidents wherein hospitals denied patients emergency
treatment because they claimed they did not have vacant beds in their intensive
care units. Additionally, a report published by ABS-CBN stated that Mayor Joy
Belmonte of Quezon City said in an interview that hospitals sent home three
patients, who have shown to have mild or minor symptoms of COVID-19, because
of the lack of space in healthcare facilities.
To have a comprehensive view on the symptoms of COVID-19, according
to a meta-analysis and systematic review conducted by researchers, Li et al.
(2020), and the Centers for Disease Control and Prevention, the main clinical
symptoms of COVID-19 include the following: fever (88.5%), cough (68.6%),
fatigue (35.8%), and dyspnea or shortness of breath (21.9%) while the minor
symptoms are headaches (12.1%), diarrhea (4.85), and vomiting (3.9%). They are
classified as main and minor due to the percentage of the people who experienced
these sicknesses because of COVID-19.

This pandemic also became a threat to nurses’ physical and psychological
well-being due to workload, low income, growing population (Shaukat, 2020),
and poor management of the Department of Health funds by reports shown by the
Commission on Audit which justified as to why some resigned and migrated to
other countries to continue their work (De los Santos, 2021) (Finch, 2013).
Furthermore, Santos (2020) stated that the Philippines is one of the world’s top
sources of nurses. However, The University of the Philippines Population Institute
(UPPI) and Demographic Research and Development Foundation, Inc. (DRDF)
explained that despite the huge number of health professionals that the country
produces every year, there is still a shortage of health workforce employed to meet
the standard requirement for the country’s growing population. In addition to that,
in April of 2021, the nurses of St. Luke Hospital mass resigned, having 66 down
to 43 some of which reasoned for inadequate salary, and heavy workload. These
pieces of evidence are proof that the Philippines has only limited health
professionals, particularly nurses, especially during the time of the COVID-19
pandemic.
In an economic view, this pandemic led to drastic income loss and high
unemployment rates (Dang & Nguyen, 2020) which made more people especially
the least economically advantaged citizens have no primary source of income and
just be dependent on the government’s distribution of the “ayuda”, or financial
aid (Gozum et al., 2021).
Medical treatment is not that affordable especially during the pandemic
since as stated, there were many people who lost their jobs. According to a study
conducted by Rivera et al., (2018), Filipino patients have to pay a minimum of
PhP 7,000 for medical expenses that include medical supplies (PhP 4,000.00),
diagnostic tests (PhP 2,000.00), and post-discharge expenses (PhP 1,000.00). Not
only that but it is usually the economically disadvantaged that are likely to be
exposed and be vulnerable to the virus since they are living in tight and
overcrowded places (Patel et al., 2020).
Problems related to the medical sector and finance caused some patients
to transition to the use of traditional medicine. To elaborate, they opted for this
type of treatment because of the lack of health professionals (UPPI & DRDF,
2020), financial instability (Mendoza- Dreisbach & Dreisbach, 2018); and since it
is perceived that these are effective in alleviating health concerns (Rondilla,
2021).
To define traditional medicine, according to the study of Fokunang et al.,
(2011), traditional medicine refers to the health practices, approaches, knowledge,
and beliefs incorporating plant, animal and mineral based medicines, spiritual
therapies, manual techniques, and exercises, applied singularly or in combination
to treat, diagnose and prevent illnesses or maintain well-being. As explained by
the researchers on traditional and complementary medicine and wellness, Bodeker
& Ong (2005), it is believed that the practice of traditional medicine in the
Philippines have existed for years even before the Spanish colonization that has
been rooted by ethnic and Indigenous groups and has been heavily influenced by
the Chinese.
To compare and contrast, traditional and medical approaches are both
used in treating diseases, but they differ in the process involved in terms of
foundation, procedures, and its popularity. Traditional healing is stemmed on
beliefs, and religions that makes use of plant, animal, and certain mineral
materials; and this is more prevalent to the economically disadvantaged

communities, and in rural areas than that of urbanized areas (Baniya, 2014)
(Schoonover, 2014) while the medical treatment focuses more on medication,
diets, and lifestyle changes of treating diseases backed with scientific knowledge
and the involvement of researches, case studies, and technology (Dulmen, 2007).
Cariño (2012) affirmed that the Philippines has an estimate of 110
ethnolinguistic groups and each of these groups has distinct identities, language
used, and practices that include medicine. The practices are somewhat similar to
each other since the knowledge on traditional practices is inherited from their great
ancestors (Olowa, et al., 2012). Although there are research papers that feature
different indigenous people and groups on how they do traditional medicine on
certain diseases, only few studies are done about the quack doctors or “albularyo”
or “manangagas” present in Ilocos Sur.
In the investigation of Castañeda et al. (2021), they mentioned that Ilocos
Sur is rich in culture, heritage, and beliefs and traditional healing methods are
common especially now with the surge of COVID-19. There is an existing study
conducted by Relon (2018) regarding about the existence of traditional healing in
the province. However, it only featured the common terminologies used by quack
doctors on healing in certain Ilokano communities. There are also limited studies
discussing what traditional procedures are made by local quack doctors if a patient
has COVID-19 symptoms.
Research surrounding traditional medicine are relevant, and significant
even in the modern world and should be conducted even if technology and
modernization is rampant because for the following reasons: it can open
opportunities for more research ideas to future researchers and students on the
fields of botany, and medicine making them have more knowledge, and a deeper
understanding on medicinal plants; it can contribute to preserving, promoting, and
emphasizing the traditions and culture in the Philippines; and it can make the
locals of the communities be more aware of these traditional healing methods.
This study explored these methods conducted in the province. Specifically,
the researchers aimed to know what particular traditional practices are being done
by traditional healers or quack doctors in Ilocos Sur in curing main and minor
COVID-19 clinical symptoms particularly the plant material that they use and
other traditional healing services that they may offer to patients.
Research Question
This study sought to explore the particular traditional practices made
by quack doctors in Ilocos Sur in curing COVID-19 symptoms.
Specifically, it aimed to seek answers to the following questions:
1. What are the experiences of quack doctors in curing COVID-19 by
utilizing traditional practices?
2. What herbal medicine and processes are used by traditional healers to cure
main and minor COVID-19 symptoms?
3. What traditional healing methods do these quack doctors use to cure main
and minor COVID-19 symptoms?
Scope and Delimitation
The COVID-19 cases continue to rise, having recorded more than
3,000,000 as of March of 2022 (DOH, 2022) and there are instances wherein a lot
of people can still experience symptoms of the said virus. Some people turn to
over-the-counter medications and/or see quack doctors in the hopes of resolving
their difficulties (Gupta, 2010). The medicinal practices used by quack doctors in
healing are deeply rooted in our history and customs, having been practiced by
Filipinos long before the Spaniards colonized the country, and influenced by
Chinese ethnic medicine (Wootton, 2006).
The research study made use of the qualitative approach. The respondents
are three (3) selected quack doctors living in Ilocos Sur who have been in the field
of traditional healing for at least ten (10) years. These respondents were chosen
by the researchers because of their experience of using traditional practices when
it comes to conducting traditional healing.
The study confined itself to the exploration of the
particular traditional practices made by quack doctors in Ilocos Sur in curing
COVID-19 symptoms. It also aimed to explore the experiences of quack doctors
in curing COVID-19 symptoms using traditional practices.
Related Literature and Studies
The primary purpose of a literature review is to assist readers in
understanding the whole body of available research on a topic, informing readers
on the strengths and weaknesses of studies within that body (De Los Reyes &
Kazdin, 2008). This chapter includes the conducted investigation from past studies
which the researchers believed to have a similarity on the current topic they are
studying. The technical terms used, and research questions or subtopics are
carefully discussed by comparing and contrasting this study to past ones. The
process of integrating findings across many studies pertinent to a particular
research question is an ideal first step toward according to legitimacy and
scholarliness to a research study (LeCompte et al., 2003).
Establishing this review helped the researchers do the following: lay a
foundation which guided the researchers in conducting the study; limit the scope
of their inquiry (Duff, 2002); make a reliable context which future researchers can
use to have a broader view on the research questions; and make readers have a
more in-depth background knowledge about the study (Neely et al., 2010).
To organize and ensure that the flow of information is coherent and
connected, this review contains the following subcategories:
a) On The History of Traditional Medicine in the Philippines;
b) On The Herbal Plants Used in Traditional Medicine in the Philippines;
c) On The Other Traditional Healing Methods; and
d) On Treating COVID-19 with Traditional Medicine
On The History of Traditional Medicine in the Philippines
Traditional healers have been a part of the Philippine Health Care System
(Galan, 2018). According to the American Historical Association, and the study
of Joven (2020), it stated that although the first ever records that accounts these
types of treatments date back from the 16th century, much information about the
Philippines during the pre-colonial eras are destroyed by the Spaniards. However,
according to the former Director General of the Philippines Institute of Traditional
and Alternative Health Care, Alfonso T. Lagaya, the Philippines already had
different kinds of traditional practices present long way before the Spanish
colonization. He explained that there were shamans or “babaylans”, who are
believed to be the first spiritual healers in the country, that were present during
those times. To clarify, they were men, women, and transgender women that serve
as beneficent healers and priestesses/priests of Philippine indigenous religions
(Nono, 2014). The traditional practices back then that they used were heavily
inspired by both superstitious beliefs rooting from Anitism, or Bathalism and
Chinese ethnic medicine because this was the religion that was mainly practiced
before Christianity, and the relations of the Chinese merchants and the Filipinos
were developed as early as the ninth century up until to the eleventh (Fernandez,
2004).
According to the study conducted by Gutierrez (2019), when the Spaniards
colonized the country, it is heavily speculated that the ancestral belief and the
influence of the Catholic church merged. In fact, reports have shown that Spanish
missionaries were so devoted in investigating the traditional medicine present in
the country. This explains as to why there are religious amulets or “agimat”,
prayers, and rituals involved in traditional healing of today.
However, even with time evolving, traditional practices continue to exist
and it is mainly because of the following: (1) The prevalence of traditional
medicine use in low-income countries is estimated to be between 40% and 71%
(Bodeker & Kronenberg, 2002). According to the World Bank, the Philippines is
considered to be a low-income country as it is based on the reports on the gross
national income per capita recorded in 2021. Additionally, according to the report
shown by the Department of Trade and Industry, the overall provincial score of
Ilocos Sur is estimated to be 38.5, which is relatively lower than that of highly
urbanized cities. This suggests that the province has a lesser income rate than that
of other provinces. This reasons out as to why some residents would opt to be
treated with these procedures making it popular and be practiced up until today;
and (2) the national government interference. These procedures are not being
prohibited by the national government and traditional healers are free to practice
these procedures for it heavily reflects our long cultural heritage, it is non-
invasive, and it does not compromise the safety of the patients (Lagaya, 2005).
On The Herbal Plants used in Traditional Medicine

Herbalism is a traditional medicinal or folk medicine practice based on the
use of plants and plant extracts (Pan et al., 2014). Human societies have been in
close contact with their environments since the beginning of their formation and
used the ingredients of the environment to obtain food and medicine (Jamshidi-
Kia et al., 2018). The World Health Organization (1997) even stated that herbal
medicine in traditional medical practice is an important resource which can be
mobilized for the attainment of the common goal of health for all. In the
Philippines, the use of herbal medicine is a major form of traditional medicine
(Liu, 2021). Filipino traditional medicine, herbal medicine in particular, plays a
significant role for many years making it well accepted in the rural areas
(Maramba- Lazarte, 2020).
The indigenous Manobo people, and traditional healers of Agusan Del Sur
utilizes Lunas Lunasia amara Blanco from the tree, “lunas-kahoy”, and the vine,
“lunas-bagon” to treat snake bites, gastralgia and adynamic conditions of
digestive system, infected eyes, diarrhea, stomach pains, tuberculosis, swollen
limbs, and skin diseases, and they use these as insect repellents (Dapar, 2017).
Residents in the northern part of Surigao del Sur use a total of 62 different
plant species to treat different kinds of diseases and ailments, namely, cough,
diarrhea and stomachache, and kidney infection (Gruyal, 2014).
Bangcolod (2013) determined that the Kalanguya tribe in Tinoc, Ifugao
uses the leaves of sambong (Blumea balsamifera), Chinese chaste tree or lagundi
(Vitex negundo), and rhizomes of ginger (Zingiber officinale) with water to cure
cough. They also use calamansi (Citrus macrocarpa) to lower hypertension which
is proven to be effective (Asgary & Keshvari, 2013); Acmella oleracea or
Spillanthes acmella to treat toothaches which also contributes as to why the plant
is called the “toothache plant” (Puroshotaman, 2018); and cogon grass (Imperata
cylindrica) and corn (Zea mays) to treat the urinary tract of a person.
As reported by Abe (2013), the Ivatan people of the Bataan Island use 138
different species of plants for foods, medicines, and other uses. They use papaya
(Carica papaya), blue porter weed (Stachytarpheta jamaicensis), banana (Musa
sapientum), and seashell devil’s backbone (Pedilanthus tithymaloides), for
treating constipation, cuts and wounds, diarrhea, and dislocations and fractures,
respectively. They also use gumamela (Hibiscus rosa-sinensis) for treating
exogenous diseases, certain infectious and parasitic diseases, injuries, poisonings
and other consequences of external factors, diseases of the skin and subcutaneous
tissues, and even fever (Aziz et al., 2021). In addition to that, malunggay (Moringa
oleifera) is also used for diseases of the circulatory system as it is effective in
doing so (Dubey, 2013), and coconut (Cocos nucifera) is used for diseases of the
genitourinary system.
As mentioned by Del Fiero (2013), states that traditional healers in
Southwest Cebu use biomedical care to patients with ailments. Mayana (Coleus
atropurpureus) for treating wounds, swelling, bruises, sprains, and cysts; Limang-
sugat (Pseuderanthemum bicolor) for hyperacidity, stomachache, and gas pain
and body/back pains; lagundi (Vitex negundo) to cure cough, kidney problems,
and swelling; Mangagaw (Euphorbia hirta) in dengue and measles; Dila-dila
(Onychium siliculosum) for hyperacidity, stomachaches, and pain experienced due
to irregular eating habits; sibuyas (Allium cepa) is used for cancer, and cysts; and
guyabano (Annona muricata) for diabetes, hypertension, and ascaris infection.
The Ati-Negrito group in the Guimaras Island uses guava (Psidium
guajava); sambong (Blumea balsamifera); coconut (Cocos nucifera), candle bush

(Senna alata), gumamela (Hibiscus rosa-sinensis, and Indian snowberry (Breynia
vitis-idaea) for treating white spot, boils, and child sleeplessness, malaise, and
fatigue (Ong, 2014).
According to the study of Del Fiero (2013), the methods of using these
plants in curing different ailments are the following but not limited to: (a)
extraction (b) decoction (c) expression (d) and infusion. Extraction involves the
separation of medicinally active portions of plant tissues (Swami et al., 2008).
Decoction refers to mashing of the leaves of the plant and then boiling it
with water to extract the desired materials (Suresh, 2014). Expression involves
pounding or squeezing the raw plant to an affected area (Del Fiero, 2013). Infusion
entails the extraction process involving the submerging of the plant materials in
water for a certain period of time and then applying it to the affected areas.
(Abubakar & Haque, 2020) (Azwanida, 2015).
From the various studies cited, we have traditional healers from all around
the country and despite of the differences in location, there are evident similarities
in the (a) use of plants like for example, the use of the coconut (Cocos nucifera),
and gumamela (Hibiscus rosa-sinensis) by both the Ivatan, and the Ati-Negrito
communities; and (b) the processes involved in using those plants, but the diseases
that are meant to be cured with those plants somehow differ.
On The Other Traditional Healing Methods
Filipino faith healers attribute their ability to cure to God. As a result, they
offer their services not because of monetary gains but rather of the desire to help
their community and other people using their talent (Labastida et al., 2016).
Rebuya (2020) claimed that traditional healing is a part of the Filipino
culture that has been passed down through many generations, and is continuously
being practiced, especially in barrios and barangays in the country. The study
concluded that the traditional healers of the Partido area in Camarines Sur have
procedures and rituals such as the “oràsyon”, “hilot”, and “himolso” while using
healing paraphernalia specifically oil, and candles.
Cebuano traditional healing practices or “panambal” comprise the use of
“himolso” (pulse checking), “palakaw” (petition), “pasubay” (determining what
causes the sickness and its possible means of healing), “pangalap” (searching) of
medicinal plants for “palina” (fumigation), “tayhop” (gentle-blowing), “tutho”
(saliva-blowing),“tuob” (boiling), “orasyon”(mystical prayers), “hilot”(massage),
and “barang” (sorcery) (Berdon et al., 2016).
As determined in the study conducted by Relon (2018), Ilokano folk
healers mostly use “panagilot”, which is the essentially same with “hilot”; and
“orasyon”. The methods’ presence were the only ones that were mentioned, and
it did not really specify nor emphasized as to what diseases are being healed to
what type of process. Although there are recorded studies stating the specific
traditional healing practices made by quack doctors from all around the country,
there are still limited studies discussing what specific procedures that are done by
quack doctors in the Philippines exclusively in curing COVID-19 main and minor
symptoms.
On Treating COVID-19 with Traditional Medicine
Since there are only limited research discussing the use of traditional
medicine in the Philippines in curing COVID-19, the Chinese traditional medicine
is elaborated because our traditional methods are heavily influenced by them
(Lagaya, 2005). Traditional Chinese herbal medicine therapy is a mixture of
Chinese herbs prescribed by Chinese herbalists depending on the differentiation

of the patient’s syndrome according to Chinese diagnostic patterns (inspection,
listening, smelling, inquiry, and palpation) (Li et al., 2020). It had been used to
treat and prevent viral infection pneumonia diseases and had accumulated a large
number of clinical experiences and effective prescriptions (Ren et al., 2020). It
was reported that during the pandemic, traditional Chinese herbal medicine
treatments were reported to have successfully prevented and treated SARS.
Reports by the Beijing Municipal Health Commission revealed that two (2)
patients who had developed symptoms of COVID-19 were discharged from the
hospital on January 24, 2020 and January 25, 2020 after Chinese traditional
medicine treatment was given. Additionally, a study conducted by Khadka (2021)
affirmed that in the survey that they used wherein 774 respondents were
questioned, most of them recommended medicinal plants and the use of folk or
traditional medicine to prevent and cure COVID-19.
From the different kinds of literature presented, the researchers can
conclude that the Philippines has traditional healers from all around the country
with distinct healing practices and herbal medicine used to cure different kinds of
diseases, in which methods are heavily inspired by the Chinese due to trading
systems developed before the Spanish colonization. From reports and studies
conducted in China, it is proven that the use of herbal and traditional medicine is
effective in curing and preventing COVID-19. The researchers conducted this
study not to question the effectivity of traditional medicine but to determine the
particular traditional methods and herbal medicine used by quack doctors residing
in Ilocos Sur in order to cure COVID-19 symptoms.

Conceptual Framework
A case study is an in-depth, multifaceted investigation using qualitative
research methods, of a single social phenomenon (Crowe et al., 2011). It is the
detailed examination and defining of a single example of a class or a phenomena
rather than analyzing and modelling casual relations (Gerring, 2004) (Starman,
2013). A book published by Yin (2003) made mentioned that when choosing a
case study, one of the requirements that should be considered is that the focus of
the study is to answer “how” and “why” questions. Since the study only focuses
the group of traditional healers and what herbal medicine, traditional practices
they use; how do they use these herbal medicine; and why they conduct their
healing practices, overall, having an in-depth understanding of a topic that aims
to generate knowledge and/or inform policy development, a case study,
specifically an exploratory case study, is the most applicable method to use
(Thomas, 2021). To define an exploratory case study, a type of case study that
aims to further extend our understanding of complex social phenomena, this
includes behaviors, actions, and events (Ogawa, n.d.).
It was solely concerned with the various experiences and approaches of
quack doctors in using traditional practices to treat COVID-19 symptoms.

Quack Doctors of
Ilocos Sur
Background Herbal Medicine Other Traditional

Experiences Used Methods Used
Knowledge on
Processes involved Materials needed
traditional medicine
Main clinical
Purpose of
COVID-19
becoming a Procedures Done
symptoms it can
traditional healer
sure
Curing patients with Main clinical Main clinical

main and minor COVID-19 COVID-19
COVID-19 symptoms it can symptoms it can
symptoms cure cure
Minor clinical
COVID-19
symptoms it can
cure
Figure 1: The Conceptual Framework
As shown on the illustration above, three related factors are constituted on
exploring the traditional practices of quack doctors’ in COVID-19 symptoms
which includes (1) their background experiences; which includes the quack
doctor’s knowledge on traditional medicine, their purposes of becoming one, and
their experiences in curing patients with COVID-19 symptoms (2) herbal

medicine, which includes the processes involved, and the main and minor clinical
symptoms of COVID-19 that it can cure. Lastly, (3) and other traditional healing
methods. This includes the materials needed, the procedures done, and the main
and minor clinical symptoms of COVID-19 that it can cure. The study considered
quack doctors’ who have been in the field of healing for at least ten (10) years and
have cured patients with COVID-19 symptoms as the primary participants of the
study.
Operational Definition of Terms
The following terms were operationally defined in the context of the
study for clarity and better understanding:
COVID-19. It is a disease caused by SARS-CoV-2 that can result in
a respiratory tract infection, according to doctors. It can affect either the upper and
lower respiratory system (sinuses, nose, and throat) (windpipe and lungs)
(Sharma, 2020).
Cure. As stated in the Merriam-Webster dictionary, this refers to the
substance or treatment that heals a disease or condition.
Experience. This refers to having the ability to remember, imagine,
and recognize that can be enhanced with the use of practice and time (Dewey,
n.d).
Herbal medicine/ Medicinal Plants. This refers to the herbal remedies
or plant materials to heal the sick (Meuss, 2000).
Influence. According to the Merriam-Webster dictionary, this refers to
the act of creating an effect without the use of visible force or direct order.
Quack Doctor/ Traditional Healer. These refer to the people who
practice a form of medicinal system without qualification, training and registration
from the appropriate council or authority (Hammerschmidt, 2005). They are the
informants of the study.
Symptoms. It is associated with diseases or medical conditions
(Pennebaker, 2012). According to the National Cancer Institute, this refers to the
physical or mental trait that is thought to indicate the presence of sickness,
especially one that is visible to the patient.
Traditional Practices/Healing Methods. These refers to the health
practices, approaches, knowledge, and beliefs incorporating plant, animal and
mineral based medicines, spiritual therapies, manual techniques, and exercises,
applied singularly or in combination to treat, diagnose and prevent illnesses or
maintain well-being (Fokunang et al., 2011).
Methods
This portion presents a discussion of the following elements: research
design, which is the conceptual blueprint within which research is conducted
(Akhtar, 2016); the sample of the study, the procedure to select a sample from a
group for a certain kind of research purpose (Waters, 2021); data gathering tools,
procedures, and analysis; which is the process of gathering, measuring, and
analyzing information on variables of interest, in an established systematic
fashion that enables one to answer stated research questions (Gill et al., 2008)
and ethical issues, which are referred to as doing what is morally and legally right
in research (Parveen & Showkat, 2017), that were utilized in the study.
Research Design
This study developed an exploratory case study on the traditional practices
of quack doctors. The cases focused on the experiences and ways of quack doctors
in curing COVID-19 symptoms using traditional practices. The study investigates
the phenomenon of quack doctors in conducting treatments in the field of healing.
The researchers investigated what certain herbal plants and traditional
practices that they use and conduct in their healing process. The researchers
conducted in-person in-depth interviews with the respondents to obtain their
experiences in curing COVID-19 symptoms by utilizing traditional practices.
The use of local language interviews and observation as research tools
allowed the respondents to be observed and interviewed in their natural
environment. The observation of respondents was conducted privately after
obtaining their consent.
This study involved a profound understanding of the traditional practices
of quack doctors. In addition, the study focused on accumulating knowledge about
different ways that traditional practices are being utilized by quack doctors in
curing COVID-19 symptoms. The discussion is intended to analyze the
highlighted issues of quack doctors’ perspectives on curing. It is to explore equally
the methods of curing by utilizing the traditional practices of quack doctors that
could be questioned and investigated in terms of their culture and how they present
themselves in day-to-day practice
To supply a more comprehensive viewpoint of the research design, the
following phases are provided and described:
Phase 1: The conceptual phase

The study of Brink et al. (n.d.) expounded that this phase of research
involves activities with a strong conceptual element. Conceptualisation refers to
the process of developing refining abstract ideas. During this phase, the
researchers categorise and label their impressions. Thus, the activities include
thinking, rethinking, theorising, making decision, and reviewing ideas with
colleagues, research partners or mentors/supervisors (Hanacek, 2010). During this
phase, the researchers, with the help of brainstorming, gathered all the possible
research ideas and narrowed it until only three research topics remained. The
research topics were then proposed and approved by a panel, consisting of the
research adviser, and a teacher who is knowledgeable in research. After that, the
researchers established the purpose and significance of the study; formulated the
appropriate research questions; used reliable sources to read and assess literature
published surrounding the topic; defined terminologies in the context of the study;
and developed a conceptual framework fit for the study.
Phase 2: Construction of research design
The aim of this phase of research is to prepare a general plan of the real
research (Cohen, 2018). During this phase, the researchers determined what
qualitative method and data gathering procedure are the most suitable in the study
then, the researchers asked for permission from the school principal and local
officials through a letter to allow the researchers to conduct the study. After that,
the researchers carefully selected the participants with the help of a criteria
specifically made for the study. The researchers explained to the participants the
necessary information about the research being conducted like objectives,
purpose, and the like.; informed them about their rights as participants; and let
them sign an agreement that they truly understood the terms and conditions of the
study and that they are willing to take part.
Phase 3: Empiric phase
In this phase, the researchers implemented all the plans that they made in
the previous phases (Hanacek, 2010). The researchers formally began the data
gathering process and executed the said procedures that was mapped in phase 2.
The data gathered in this phase was collected by the researchers to create copies
of it so that it will lessen the probability of the data being lost; and was used and
examined in the next phase.
Phase 4: Analytic phase
Once the data collection and surveying activities have yielded sufficient
and relevant data, it is time to systematically organize the data so that it can be
interpreted and analysed by the researchers (Hanacek, 2010). Data in this phase
must be summarised and subjected to various types of analysis and interpretation
(Brink et al., n.d.) During this phase, the researchers systematically organized, and
analysed the data gathered from phase 3. However, before doing so, the
information was first examined for completeness and accuracy to ensure the
study’s credibility. After that, the researchers summarized, and interpreted the
data, made sense of the results, and drew the proper conclusions.
Phase 5: Disseminative phase
In this phase, the researchers communicated the result of the study to
others who may find it useful. (Hanacek, 2010). The researchers presented and
defended the research study to a panel that consists of teachers that were either
selected by the researchers. With this, it will be the time for the panel to evaluate
the study, and to give some points of improvements and insights that the
researchers could make to better the study, these may include additional
information, structure, data presentation and analysis, and the like. After that, the
researchers implemented their pieces of advice, revised, and finalized the study.
It was then published, book binded, and presented in the Science, Technology,
Engineering, and Mathematics (STEM) library for future researchers to use as a
reference, or to use as a source of information to further understand the topic
surrounding the study.
Study Locale and Informants
The study was conducted at different cities and/or municipalities of Ilocos
Sur, particularly at the locations where the quack doctors are currently using to
practice traditional medicinal procedures.
The researchers used purposive sampling to identify the traditional healers.
Purposive sampling is a non-random sampling technique where participants are
selected deliberately based on their expertise of the given research topic (Bernard,
2010). In relation to that, the study features ethnobotany for it discusses medicinal
plants, and informant selection is highly relevant for this specific type of research,
as people are constantly looked upon for knowledge and information (Tongco,
2007) (Giday, 2009).
These participants were selected because of their deep understanding and
knowledge when it comes to traditional medicine and practices as shown in their
years of experience. The sample size is only three (3) because the study wants to
have an in-depth understanding of a certain topic. According to Boddy (2016) and
Sandelowski (1995), the sample size in a study is dependent on the study and the
method used. For studies that requires to develop a theory, it would need a large
sample size while case studies only need a small one. The distribution of the
informants is presented in Table 1.
The profile of the 3 respondents includes the general information of the
quack doctors namely: gender, city/municipality, years of experience, and marital
status.
Table 1: Profile of the Informants
Informants Gender City/Municipality Years Of Marital

Experience as a Status
Traditional Healer
A Male Vigan City 32 years Married
B Male Vigan City 39 years Married
C Male Bantay 10 years Married
The informants were selected specifically for this study through careful
consideration based on the following criteria:
1. should be a resident of Ilocos Sur;
2. should be a traditional healer that have cured patients during the COVID-
19 pandemic;
3. should be a traditional healer for at least 10 years and;
4. willing to participate in the study

Data Gathering Procedure, Tools, and Analysis
Interviews are one of the most important data gathering tools in qualitative
research (Myers, 2007). These involve a conversation between the research and
the subject towards developing understanding of central themes and research
questions (Lochrie et al., 2015).
Aside from questionnaires, the researchers conducted interviews for it is
practically advantageous since it does not rely on literacy and has a better response
rate than that of questionnaires (Gubrium & Holstein, 2001).
The researchers used a semi-structured interview. To define, a semi-
structured interview is the set of questions that is designed to ascertain subjective
responses from persons regarding a particular situation or phenomenon they have
experienced. It employs a relatively detailed interview guide or schedule and may
be used when there is sufficient objective knowledge about an experience or
phenomenon (McIntosh, 2015). The researchers used this type of interview since
it gives the informants more power and control over what gets discussed in the
interview and how it gets discussed (Low,2013). Participants are free to respond
to these open-ended questions as they wish, and the researcher may probe these
responses (Bartholomew et al., n.d.).
Before the researchers gathered any kind of information, the researchers
had a consultation with the school principal for them to be allowed in conducting
the study. After their approval, the researchers interviewed locals from
municipalities and/or cities in and near Vigan City to search out and assess any
quack doctors present in the province. The final participants were identified based
on the criteria previously stated.

The researchers gave their schedule according to their preference or time
of availability. After that, the interview questions were also given in preparation
for the interview to be conducted. If misunderstanding occurs, the researchers can
make use of any language the informants are comfortable with.
During the interview proper, the researchers first asked their consent to be
photographed and to be documented by taking videos of the interview to show
transparency and credibility in the conduct of the study. If for any reason, they
disagree with this condition, the researchers would respect their decision and
privacy, and would opt to only record the audio in the interview given that they
have granted us their permission.
Data Analysis
For the analysis of this study, transcriptions of the audio recording were
done and translations of the answers into English were made. The extraction of
information from interviews, which is obtained from the respondents, was also
done to further analyze the information.
This study took time to understand the gathered information obtained
from respondents. The thematic analysis of the information given by the
respondents is strictly understood to ensure accuracy. It specifically requires time
and deep understanding.
The objective in this case is confined to explore the different ways quack
doctors can cure COVID-19 symptoms by utilizing traditional practices. It
assesses the experiences and origins of traditional practices done by quack doctors
in the field of healing.

The control group was asked about their experiences in curing COVID-
19 symptoms by utilizing traditional practices. For clarification, follow-up
questions were necessary to obtain sufficient information from the respondents.
Ethical Considerations
The consideration of ethical issues is crucial throughout all stages of the
qualitative study to keep the balance between the potential risks and the likely
benefits of the research (Arifin, 2018). In alignment with this principle, certain
measures were conducted such as the distribution of the informed consent form,
privacy, and confidentiality, ensuring accuracy, and voluntary participation.
Presented below are the mentioned concepts to elaborate how the researchers
fulfilled them throughout the study. This is done to ensure that the research is
ethical, and since it is an obligation of the researchers (Connelly, 2014).
Informed Consent
Informed consent letters are essential parts of the research process
(Connelly, 2014) and as stated by University of Michigan Research Ethics and
Compliance, it should contain the key elements of a research study and what their
participation will involve. In alignment with this, the researchers created an
informed consent letter draft, written in English, Filipino, and in Ilokano, that
contained the necessary information that the respondents should know in
participating in the data gathering process such as the significance, objectives, and
benefits of the study. The researchers also emphasized the pertinent terms and
conditions that will be strictly applied throughout the process of data-gathering
such as the flow of the interview, the cost of the study or whether or not the
informant would be compensated for participating in the study, and the
foreseeable risks in the future. It was checked by the research adviser, finalized
by the researchers, and signed by the respondents that had expressed their
willingness to participate.
Privacy and Confidentiality
In pursuant of the Data Privacy Act of 2012, the researchers used the
information that the respondents would share for the completion and development
of the study. However, it would be done while they are highly observing privacy
and confidentiality among the respondents. One of the researcher’s
responsibilities is to give assurances of confidentiality and anonymity (McHaffie
2000), this will be done by ensuring the anonymity of the respondents by using
pseudonyms or letters as their names and making their personal information that
they might share in the data gathering process that are outside of the research
boundary redacted. Anonymity in a face-to-face interview is impossible so every
effort should be made to ensure that the principle of confidentiality is upheld
(Streubert & Carpenter, 1999). The researchers would not disclose any of their
personal information such as exact location, name of relatives, affiliated
organizations, and the like that the participant may share. This is done so that no
one is able to identify the source (Behi & Nolan, 1995). Participants would also
be given a written assurance that audio tapes would be destroyed on completion
of the study (Walker, 2007).
Accuracy
To ensure the accuracy in the transcription process, rather than transcribing
the respondents’ answers during the interview proper, the researchers recorded the
interviews that would be destroyed on the completion of the study.

Voluntary Participation
The participation of the study is purely voluntary. According to the
Human Subjects Office of the University of Iowa, participants of a study can
refuse to be in the study at all, and it is in their right to stop participating at any
time after the researchers have conducted the study. So, if for any reason, the
participants would not want to be included, and would refuse to continue the
interview, the researchers would respect their decision and would then find other
participants that will replace their participation.

Chapter II
PRESENTATION, ANALYSIS AND DISCUSSION
This chapter presents the discussions of the research questions along with
some background of the quack doctors, their experiences during the COVID-19
pandemic, herbal medicine used, and other traditional methods that they may
conduct on treating patients that have symptoms of COVID-19.
As described the University of San Diego California, this chapter also
features a summary of the results that were obtained in the study, describes how
those results address the topic under investigation and the issues that the research
was designed to address, and may expand upon the implications of those findings.
On The Background of Traditional Healers of Ilocos Sur
On Attaining the Ability to Cure. When the informants were asked as to
what or who influenced and how they had the ability to cure with traditional
practices, they all had different answers. Informant A stated that it was his
grandmother, who was also a traditional healer, who influenced him to start and
continue the family tradition of healing. He said, “When my grandmother was on
her death bed, she held unto my arms and said that she will pass her knowledge
and ability to me since I was the closest to her. I was maybe 10-11 at that time and
this encouraged me to go study various institutions to further strengthen his
knowledge on medicinal herbs and other traditional methods. I already knew some
of the methods she did. However, as a child, I cannot remember all of them so, I
went to study” This conforms to the study conducted by Rebuya (2008), which
states that folk medicine by means of herbal medicine and other traditional
practices is passed from generation to generation. A book published by Fajardo &

Pansacola (2017), even stated that one does not apply to be a traditional healer.
The potential and talent to become one is discerned by a master who transfers the
knowledge appropriate to the would-be healer’s spiritual maturity.
Informant B claimed, “It was a calling from God. As a devoted Roman
Catholic, I believe that if He calls you to do something, you should never reject it.
So, when He called me to help, I did not deny nor hesitate since it is against my
will. I owe it to Him that I always have good health and with this ability, I can get
to help the people have that also.” while informant C said, “I kept seeing visions
of God. Before, I always felt His presence even in my house. I believe that these
happen because I devotedly attend masses every first Friday of the month and
during Sundays in our local church. Also, a group of people, who were my friends,
that were also traditional healers saw how I have the potential in healing since
they said to me that they saw a ‘halo’ coming from my head, which was a sign of
having the ability to cure. Since I had no idea what traditional healing is, they
taught me personally. Through their teachings and the guidance of God, I learned
how to cure.”
Their claims support the idea presented in the studies conducted by
Furnham (1994) and Mansfield et al. (2002), which both states that divine and/or
traditional healing is linked to religious beliefs in general; and an investigation by
Village (2005), which concluded that traditional healing can be viewed as the
action of a supernatural being, or God as primarily working through the healers as
their ‘natural’ channels to cure the sick.
On the Purpose of Being a Quack Doctor. Informant B and C believe that
having the ability to cure was a calling from God, so they continue to practice it.
Informant B said, “I do not consider being a quack doctor as a profession, because
for me, it is my vocation, a calling from God” while Informant A said, “I really
want to help the people who are in need, and I felt somehow obligated to continue
the family tradition since it was personally passed by my late grandmother. Out of
all her grandchildren, she chose me.”
However, they also added that above all, it was to help cure the diseases
experienced by the people who cannot have the economic standing of purchasing
medicine and inability to pay medical help. Informant A revealed, “A lot of people
get sick, and the hospitals are far away. Instead of making them travel, I offer
these services. I also never make anyone pay for my service. All of these are pure
volunteer work. I was a public servant during my younger years, and I am used to
sacrificing my time just for others. My past colleagues even jokingly say to me
that I can be the richest retired public servant if I charge my patients.” Informant
B also said, “I know what it is like to be in hardships especially when it comes to
health, I personally experienced those kinds of situations before, so I refuse to ask
for any financial amount after healing them.”
These claims were able to conform the studies conducted by Peprah et al.
(2018), and Shah et al. (2020). Peprah et al. (2018) asserted that traditional
healing is affordable because the quack doctors does not feel entitled to any
amount, and these doctors are easily accessible especially in rural areas. In Shah
et al (2020), it was found that the healers themselves did not and will not charge
any amount for their services because they believe that it is a gift from God and
that they should not capitalize on it. However, if given any money, it would be
either donated to the local church or be used in buying materials that they may
need in the future.
On The Experiences in Curing During COVID-19
The informants said that they stopped offering their healing services to the
public because of the lack of safety equipment and the fear of being infected with
COVID-19. Informant C even added, “Originally, I want to continue healing
because I believe that God will help me. I know that He gave me this gift just so
that I can share it to the ones that need it, but I temporarily stopped because of my
family. They say that it is too dangerous because a lot of people have died from
the virus and considering my age, I can be prone to it.” However, they claimed
that it remained open to those who they knew personally like their family
members, and neighbors since they are confident that they have no history of any
kind of travel outside of the country and with that, they can be sure that when their
patient has COVID-19 symptoms, they presume that they do not really carry the
said virus but rather believe that someone or something else have caused it. They
added that even though they have a desire to continue to help the people, it would
adversely affect their health if they proposed to continue since they were already
senior citizens. This is why it was only exclusive.
Their statement supports the study conducted by Jain (2020), and Ranney
et al. (2020) where it emphasized the inadequate number of Personal Protective
Equipment or PPE distributed in the world. A PPE includes gloves, medical
masks, goggles or a face shield, and gowns (WHO, 2020). This is important
because according to Anesthesia Patient Safety Foundation, doctors should utilize
appropriate PPE for all patients to avoid and lessen the spread of COVID-19 and
since they do not have these PPE, it is safer to make their healing services available
to a select few.
Their reason as to why they stopped their services were not questionable
because since they are senior citizens, they belong to the vulnerable group, and
they have a high mortality rate (Chen, 2021). Aging increases the risk of
infection. The elderly population is susceptible to several infectious diseases, and
this includes COVID-19 (Chakrabort, 2021). This means that they are likely be
the victims of COVID-19. A study by Dhama (2020) even stated that a significant
number of deaths occur from the elderly category.
On Herbal Plants Used
On Main Clinical Symptoms. This study wanted to explore what particular
herbal medicine are used by local quack doctors in healing COVID-19 symptoms
and the processes that were involved in using the said plans. To give context, main
symptoms of COVID-19 as stated in by Li et al. (2020), and the Centers for
Disease Control and Prevention, are fever, cough, fatigue, and shortness of breath
while minor symptoms include headaches, diarrhea, and vomiting.
Based on the interviews, in treating fevers and coughs, informant A uses
oregano (Origanum vulgare), lagundi (Vitex negundo), and leaves of bayog
(Bambusa spinosa) while informant C uses the leaves of suha (Citrus maxima)
and lagundi (Vitex negundo). They both use the process of decoction. According
to them, this include boiling the plant materials for a long period of time,
preferably 50-60 minutes, and then straining the leaves to separate it from the
liquid substance created. This will then be drunk by the patient.

Their use of lagundi (Vitex negundo), oregano (Origanum vulgare), and
leaves of suha (Citrus maxima) as treatment for coughs and fevers has been proven
to be effective by multiple recent studies, this includes Alegado-Bagaoisan et
al.(2020), Veenstra & Johnson (2019), and Anmol et al (2021). In their
investigations, they recognized the mentioned plants to be medicinal. This means
that they have the potential to cure both coughs and fevers if used properly. The
process of decoction in using medicinal plants was also mentioned in the
investigation of Luo et al. (2000), which they said that it is the process to extract
the medical elements of plants that was introduced more than 1000 years ago in
China. In addition to that, the use of these herbal plants can be seen in various
parts of the country. Studies of Abad et al. (2015), Sagun-De Vera (2017), Fiscal
(2017), Valdez (2015), and Molina et al. (2020) made mentioned of the use of
lagundi and oregano in various areas of the Philippines as herbal medicine that are
used in treating both coughs and fevers and they also included the process of
decoction in intaking said plants.
On Minor Clinical Symptoms. Informants A and C use the leaves of guava
(Psidium guajava) to treat diarrhea and vomiting. Informant A directly feeds the
patient while Informant C uses the method of decoction while in curing headaches,
Informant A uses the leaves of sugar apple or “atis” (Annona squamosa) and
informant C uses ginger (Allium Sativum), and guyabano (Annona muricata) in
which they also both use the decoction method.
Their use of ginger (Allium Sativum) as treatments to alleviate headaches
is proven to be effective by the studies of Andrada (2021), Nguyen (2020), and
Mustafa (n.d.) wherein according to them, ginger has been found to be useful in
neurological disorders since it reduces both pain and nausea thus have the
potential to treat headaches, and migraines. Ong (1999) and Prasana (2019)
recognized the use of the sugar apple as a treatment used in Malaysia and Africa
respectively. On the other hand, utilizing the leaves of guava to treat diarrhea and
vomiting has proven to be effective as shown in the study of Fratiwi (2015),
Goncalves et al. (2008), Lu et al. (2018), and Kumar et al. (2021). According to
them, after further research and clinical experiments, the guava leaf extract has
the potential to treat diarrhea and vomiting because of the antibacterial elements
present in the plant material.
Some symptoms were treated not with herbal plants but with another
traditional method that is to be discussed in the next part.
On Sourcing the Plants. Informants A, when asked as to where he source
these plant materials, answered that he has these plants because of their neighbors,
and from his own backyard since he cultivates them while Informant C said,
“Because I do not have a large area for a garden, I cannot plant them. So, I ask my
neighbors for these plants and since they know that I am a quack doctor, they let
me have them. For plants that I and my neighbors do not have, I go to the market
and use the either my pocket money or the donations that I received voluntarily
from patients but most of the time, my money is spent. If the market does not have
these plants, I make them bring the plant material or I instruct them on what to do
with it.”
On Other Traditional Practices Used
It was revealed that not all symptoms were treated with herbal medicine
but with other traditional methods specifically shortness of breath, and fatigue.
Based on the interviews, all of the informants used the same method, which is by
massaging or “hilot” with essential oils, in healing both main and minor
symptoms of COVID-19. Though the method is the same, the materials and
process differ. Informant A, according to him, massages the torso and the back of
the patient with the use of peppermint oil (Mentha × piperita) and a spotlight, this
consists of a yellow light that has a V-shaped plastic protector that was originally
used by his late grandmother, is then used by means of maneuvering it in a circular
motion to detect and lessen the cause of the pain. Informant B and C both massages
the parts of the body of the patient that is experiencing pain with the use of a
mixture of coconut oil (Cocos nucifera), and water. They also emphasized that
during the massage, they say a sacred prayer, which they did not disclose, that
would further make the method more effective.
The book published by Fajardo & Pansacola (2017) described “hilot” as
the ancient healing art of quack doctors in the Philippines that treats illnesses with
the use of herbs and even essential oils that is still being practiced from all around
the country with different variations and modifications, adapting to location,
culture, and tradition. This can explain as to why in this study it was found that
not all quack doctors practiced the same kind of healing and some used different
materials.
It was also found that all informants use a method that determines whether
or not your sickness is caused by natural causes or by supernatural beings.
Informant A uses the patient’s hand and. According to them, they use a
matchstick, that was prayed over with a sacred prayer, against each of your fingers
and if one would feel pain, it is because someone or something may have caused
it and if not, then it is because of natural causes. He also made mention of using
acupressure. They elaborated, “I press certain parts of the palm and different parts
of the body and each of the points are related to an internal organ that is needed to
be healed and be taken care of.” He also added that this particular method was
taught to him when studying traditional medicine. Informant B and C uses the
palms of the patient. They align the palms together and if the left and right little
fingers are not equal in length, this means that the patient is either under a spell,
caused by a witch or colloquially known as the “mambabarang” or
“mangkukulam” and if they are equal, the sickness is caused from natural causes.
In the systematic reviews conducted by Chen et al. (2014) and Lee &
Frazier (2011), they defined acupressure as an effective strategy of using fingers
and hands to stimulate acupoints and manage various symptoms of diseases such
as nausea, headaches, and abdominal pain. To define acupoints, these refer to the
anatomically defined areas on the skin relative to certain landmarks on the body,
specifically the internal organs (Oleson, 2013).
In the article published by Evasco (n.d.), the mangkukulam is a
mythological creature in the Philippines that has the power to inflict pain unto
someone. However, they can be detected by quack doctors, they can also heal the
sicknesses that were caused by them (Mariano, 2016).
Despite the literature cited to define and elaborate on the different
traditional healing methods, they still lack scientific foundation because only few
research and investigation has been done in order to prove and assert that they are
effective in healing.
On Differences of Herbal Plants and Other Traditional Practices
Informants A and C asserted that during the healing process, they use the
“hilot” process, colloquially known as “panaghilot”, and then they prescribe an
herbal medicine, so they said that there was only a minimal difference in herbal
plants and other traditional practices. Informant C said, “What differentiates the
two are: the processes involved, the patients to be cured, and the difficulty of
conducting them.” He even further stated that herbal medicine is for the symptoms
and illnesses that are not life-threatening nor can endanger the patient’s life while
the traditional practices are used if it cannot be cured by herbal medicine. This
statement abides with Informant A’s answer. He said, “I treat my patients with
medicinal plants if the sickness is not that severe and I conduct the ‘hilot’ if the
herbal medicine is not enough.” Informant C also stated that it is harder for him
to conduct the traditional methods than just using herbal medicine because the
processes involved are much simpler. Informant A justified this, saying, “I am
already old, I am not strong like what I was before so, when I conduct the ‘hilot’,
my arms tend to be weak since not only am I applying pressure in my left hand,
but my right controls the light I am using, and it is heavy. It is easier to just use
herbal medicine. What keeps me going is the mindset of getting to heal.”
Informant B said, “Doing the ‘hilot’ is effective on its own because I let God guide
and use my hands to heal the patient. However, it is tiring”
This idea agrees with the study of Wachtel-Galor & Benzie (2011), which
states that the use of herbal medicines is for health promotion and therapy for
chronic, as opposed to life-threatening, conditions. However, usage of traditional
remedies increases when conventional medicine is ineffective in the treatment of
disease. In the study of Canter & Ernst (2004), it stated that the use of herbal plants
is used as supplements which makes the healing process slower and less time
efficient thus only used on sicknesses that are not life-threatening. However, this
does not mean that herbal medicine is ineffective. As cited in the study conducted
by Valdez (2015), it talked about the advantage of using herbal medicine over
other medicines and they elaborated this by adding that a patient can take herbal
medicine as a part of their daily diet and there is no need for prescription, whereas
commercial artificial medicine requires prescription especially for sicknesses that
does not require over-the-counter medicine.
On Effectiveness of Traditional Healing Practices
Informant A and C said that when comparing the two, pertaining to herbal
plants and other traditional practices, there is no better choice because they are
both effective. However, informant A added, “Herbal medicine is much more
preferable to use in kids, ages 18 below, while adults should be given the ‘hilot’
and be prescribed a herbal medicine if applicable. This is because the body of a
child is simpler than that of an adult, and with herbal medicine, it can easily cure
them.” In addition to that, Informant C added that, “Faith is highly needed during
the process of healing.” Which agreed to the statement made by Informant B that
states, “Without and having a low level of faith, which means having little to no
hope in being healed, can delay or even worsen the healing process.” So, faith
plays an important role in the effectiveness of the traditional healing
practices. This principle is backed by a study conducted by Sharma et al (2020)
wherein it stated that patients who have been healed of such medicine and
practices believed that the healing of disease can only be brought about by
religious faith through prayer or other rituals that can stimulate a divine presence
and power. Studies by Pearson (1995), and Woolmer (1999) even determined that
failure to heal is due to the sinfulness of those who are ill, but most importantly,
the lack of faith among those praying for healing.

Chapter III
SUMMARY, CONCLUSION AND RECOMMENDATION
This chapter presents the summary of the findings, the conclusion drawn
from the results of the study and the recommendations forwarded to the
improvement of the promotion of herbal medicine, and other traditional practices
that are being conducted by local traditional healers or quack doctors.
The purpose of the summary is to give the reader a brief overview of the
study (University of Washington, 2006). It will contain the significant
information, and the overview of the study (Setia, 2007). The conclusions were
based on the purpose, research questions and results of the study. The implications
of these findings and the recommendations will also be explained.
Recommendations were based on the conclusions and purpose of the study
(Mamabolo, 2006).
Summary
Traditional healing is found to be related to a community’s religion and
rich culture and tradition because it reveals the people’s ethnobotanical knowledge
and overall ideas surrounding folk medicine, which includes herbal medicine, and
traditional practices. (Furnham, n.d.) (Mansfield et al.,n.d.) (Berdon, 2016).
Gaining the ability to cure traditionally can be either from a relative that is
experienced in using traditional medicine, and from the influence of religion in
one’s life. (Rebuya, 2008) (Fajardo & Pansacola, 2017). Traditional healers cure
the sick because they consider it as their help and service to the people who cannot
afford medical attention and they believe that they are God’s channels to heal the
ones who are in need (Village, 2005). They do not and will not even charge any
financial amount from their patients since most of them feel that it is unnecessary
(Shah et al., 2020).
The study revealed that traditional healers in Ilocos Sur temporarily
stopped offering their healing services to the public but only made it exclusive to
their family and neighbors since they lack the necessary equipment, they have a
chance of being infected by the virus and since they are senior citizens, they are
the most vulnerable to be infected. Jain (2020), and Ranney et al. (2020)
emphasized that there is a shortage and inadequate amount of the distribution of
PPE (Personal Protective Equipment) in the world. A PPE includes gloves,
medical masks, goggles or a face shield, and gowns (WHO, 2020). This is
important because according to the Anesthesia Patient Safety Foundation, doctors
should utilize appropriate PPE for all patients to avoid and lessen the spread of
COVID-19.
It was also found that they use the following herbal plants in curing main
symptoms of COVID-19, which includes fevers and coughs, oregano (Oreganum
vulgare), lagundi (Vitex negundo), leaves of bayog (Dendrocalamus merrillianus
Elm), and leaves of suha or pomelo (Citrus maxima) and the process involved is
decoction. The main symptoms that cannot be solely cured with herbal plants are
fatigue and shortness of breath, which was treated with “hilot” or massage with
either coconut oil combined with water, or peppermint oil.
They also use leaves of a sugar apple or “atis” tree (Annona squamosa),
ginger (Allium Sativum), Leaves of a guava tree (Psidium guajava), and guyabano
(Annona muricata) for treating minor symptoms of COVID-19, which are
headaches, vomiting, and diarrhea. They also utilize the process of decoction, but
the leaves of guava are directly fed to the patient. They also conduct the
“panaghilot” in curing the mentioned symptoms. In determining the sickness of
a person, the use of a matchstick and acupressure is used. They use a matchstick
that is pressed against each of the patient’s fingers to determine what caused their
sickness. In the systematic reviews conducted by Chen et al. (2014) and Lee et al.
(2011), they defined acupressure as an effective strategy of using fingers and
hands to stimulate acupoints and manage various symptoms of diseases such as
nausea, headaches, and abdominal pain. To define acupoints, these refer to the
anatomically defined areas on the skin relative to certain landmarks on the body,
specifically the internal organs (Oleson, 2013). Unlike herbal medicine, there
are few research that has been conducted to further explore and prove that these
traditional methods are truly effective and have the potential to heal.
The difference between herbal medicine and other traditional methods is
the sickness that it can cure, the materials involved, and the procedures done.
Herbal medicine is only used for sicknesses that are not life-threatening nor severe
otherwise, traditional methods are conducted (Wachtel-Galor & Benzie, 2011).
Herbal medicine is preferred to be used on children, people age 18 below, while
the combination of herbal medicine and traditional practices on adults. Although
several studies have proven and tested the effectiveness of herbal medicine and
other traditional practices, the faith, and the belief of being cured is an important
aspect of the healing process since it will ensure the patient that they will be truly
healed (Pearson, 1995) (Woolmer, 1999).

Conclusion
From the summary of the findings that were synthesized from the gathered
data, the researchers therefore conclude the following:
• Quack doctors of Ilocos Sur, due to their age group and fear of
being infected with COVID-19, temporarily discontinued
providing their healing services to the general public. This also
because of the lack of personal protective equipment (PPE).
However, they made it exclusive to their close family members,
and neighbors. This is because they are sure that they do not
possess the virus.
• Quack doctors of Ilocos Sur use the following herbal plants in
curing main symptoms of COVID-19, which are fevers and
coughs, oregano (Oreganum vulgare), lagundi (Vitex negundo),
leaves of bayog (Dendrocalamus merrillianus Elm), and leaves of
suha or pomelo (Citrus maxima), with the use of the decoction
method, the process of boiling the plant material that is to be drank
by the patient. They also use leaves of a sugar apple or “atis” tree
(Annona squamosa), ginger (Allium Sativum), leaves of a guava
tree (Psidium guajava), and guyabano (Annona muricata) for
treating minor symptoms of COVID-19, which are headaches,
vomiting, and diarrhea. They also utilize the process of decoction,
but the leaves of guava are directly fed to the patient.
• Quack doctors of Ilocos Sur conduct the “panaghilot” in curing
the mentioned main and minor clinical symptoms. Aside from the
“hilot”, other traditional healing methods that were also mentioned

were with the use of a matchstick and acupressure. These are
conducted to determine the cause, natural or supernatural, and the
certain part of the body that the patient has complications. To
differentiate the two, herbal medicine is used with sicknesses that
are not life-threatening nor severe otherwise, traditional methods
are conducted. Herbal medicine is much more preferred to children
while other traditional methods for adults. In addition to that,
traditional methods are harder to conduct because there are
multiple procedures that are needed to be done. These other
traditional healing methods have little to no scientific foundation
due to the low number of available research literature.
Recommendations
This study revealed the experiences of quack doctors in Ilocos Sur in
treating patients with main and minor COVID-19 symptoms; the herbal medicine
used, and processes involved; and other traditional methods that they conduct. In
align with this, the following recommendations are hereby presented:
• Quack doctors in Ilocos Sur narrated that they temporarily
stopped their healing services to the public due to lack of
equipment and fear of being infected by the virus, because of this,
there should be financial support that they receive from the local
government, barangay officials to be exact, so that they could buy
a sufficient number of PPE (personal protective equipment). This
includes face masks, alcohol dispensers, and the like or the local
government can give these to them directly. These are necessary
to ensure their safety in case of treating a patient that is

susceptible to COVID-19 (Lauer et al., 2020) (Sheldon, 2019).
Also, have brief programs that will help them how to properly use
these equipment to maximize its capacity to lessen the spread of
the virus. As mentioned in Das (2020), protective equipment
should never be used without proper training or workshops so that
it can prevent future complications.
• The local government, barangay officials to be exact, should
make herbal plants be more accessible to quack doctors by means
of either giving financial support or by giving them these plants
directly. This way they can cultivate their own and the healing
practices would continue. Quack doctors are already considered
to be a major part of one’s culture and traditions (Nelms, 2006).
It is already a part of our society, and who we are as Filipinos.
These quack doctors are also the reflection of the culture of the
indigenous tribes and groups that we have in the country
(Struthers et al., 2004) (Cheetham, 1982). If these healers stop
their healing processes permanently, our culture would be at stake
because the knowledge in doing these practices would soon fade
(Thornton, 2009). There should be more research conducted on
what medicinal herbs are effective, and safe to use; and other
traditional healing methods these quack doctors can utilize. As
stated in Sharifi-Rad et al. (2017) and Van Wyk (2005), more
well-designed clinical trials and research are needed in order to
integrate and ascertain the real efficacy and safety of different
plant products and traditional healing methods.

• Aside from the use of herbal medicine, there should be more
research that are aimed to find the effectivity of the other
traditional practices. Only a little amount of research literature has
been published on this matter, and to ensure that these can be safe,
and have the potential to heal different sicknesses, it is best if we
also focus on them.

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APPENDICES
Appendix A
Letter of Request
Appendix B
Informed Consent
Appendix C
Consent to Critique
Appendix D
Interview Questions
I. Background Experiences
1. How many years have you been practicing traditional healing?

2. How were you able to learn the methods or process of traditional
healing?
3. What or who influence you about traditional healing?
4. Do you conduct any kind of ritual before conducting the traditional
healing?
5. Why do you conduct traditional healing?
6. During the outbreak of the COVID-19 pandemic, how many patients
have you healed?
7. How do you determine the sickness of a person?
II. Herbal medicine
1. What medicinal plants do you use in curing these symptoms

stated below and what processes are involved in using them?
a. Cough;
b. Fever;
c. Fatigue;
d. Shortness of breath;
e. Headaches;
f. Diarrhea; and
g. Vomiting
2. Why do you use these kinds of medicinal plants?
3. Where do you get or source these medicinal plants?
III. Other traditional healing methods
1. Aside from using herbal medicine, what healing practices do you

do in curing those said symptoms? Elaborate on how they are
conducted.
2. Is there a difference between herbal medicine in the use of other
traditional practises?
3. In what severity of sickness would you use traditional practises
over herbal medicine and vice versa?
Appendix E
Sample Transcription
Question: Ilang taon na po kayong albularyo o nagpapagaling gamit ang

tradisyonal na paraan?
Answer: Mahigit 32 na taon na ‘ata. 1990 ako nagstart tapos hanggang ngayon,
tuloy pa rin yung serbisyo ko.
Question: Paano niyo po ito natututuhan?
Answer: Mga huling hininga ni lola, hinawakan niya mga kamay ko at sinabi sa
akin na ibabahagi na niya ang kaniyang kaalaman at abilidad na magpagaling kasi
ako ang pinakamalapit sa kaniya. Mga 10-11 ako ng panhon na ‘iyon at ito nag-
udyok sa akin upang mas lalo ko pang palawakin ang aking kaalaman sa mga
medicinal na halaman at yung mga iba pang metodo. Alam ko na noon pa kung
ano mga ginagawa niya ngunit dahil bata pa ako noon, hindi ko na maaalala kaya
nag-aral ako.
Question: Sino o ano po ang nag-impluwensiya sa inyo upang maging albularyo?
Answer: Ang aking lola. Albularyo rin kasi siya.
Question: Bakit niyo po ito isinasagawa o bakit po kayo isang albularyo?
Answer: Gustong-gusto ko talagang tumulong sa aking kapuwa at naramdaman
ko na parang kinailangan kong ipagpatuloy ang tradisyon kasi personal na ipinasa
sa akin ng aking lola ang abilidad na ito at sa lahat ng puwedeng ipagpasa niya,
pinili niya ako. Maraming tao ang nagkakasakit at malayo-layo ang ospital kaya
imbes na magbyahe pa, inofferan ko sila ng aking service. At tsaka, hindi ako
nagpapabayad. Lahat ng ito ay puro volunteer na trabaho. Sa katunayan, dati
akong public servant at sanay na akong magsakripisyo ng oras para sa iba. Mga
katrabaho ko nga rati, kinakantiyawan ako na ako na ang pinakamayamang retired
na public servant kapag magpapabayad ako.
Question: Sa kasagsagan ng pandemya po, ilang pasyente ang lumapit at
naipagaling niyo po?
Answer: Nung una, gusto kong ipagpatuloy kasi naniniwala ako na tutulungan
ako ng Panginoon. Alam ko na binigay Niya sa akin ang regalong ito at inatasang
akong gamitin ito para sa iba ngunit kinailangan kong huminto muna dahil sa
aking pamilya. Sabi nila na delikado raw at maraming tao ang namatay dahil sa
virus at dahil sa edad ko, maaaring ma-infect din ako pero pinagaling ko mga
taong malalapit lang sa amin katulad ng mga kapitbahay, at mga kakilalang
kaibigan dahil alam ko ang kanilang travel history at sigurado ako na hindi nila
bitbit yung virus.
Appendix F
Sample Translation
Question: How many years have you been practicing traditional healing?
Answer: I started conducting traditional healing since 1990 and up until now, I
still continue my service.
Question: How were you able to learn the methods or process of traditional
healing?
Answer: When my grandmother was on her death bed, she held unto my arms and
said that she will pass her knowledge and ability to me since I was the closest to
her. I was maybe 10-11 at that time and this encouraged me to go study various
institutions to further strengthen his knowledge on medicinal herbs and other
traditional methods. I already knew some of the methods she did. However, as a
child, I cannot remember all of them so, I went to study.
Question: What or who influence you about traditional healing?
Answer: My grandmother, who is also a traditional healer.
Question: Why do you conduct traditional healing?
Answer: I really want to help the people who are in need, and I felt somehow
obligated to continue the family tradition since it was personally passed by my
late grandmother. Out of all her grandchildren, she chose me. A lot of people get
sick, and the hospitals are far away. Instead of making them travel, I offer these
services. I also never make anyone pay for my service. All of these are pure
volunteer work. I was a public servant during my younger years, and I am used to
sacrificing my time just for others. My past colleagues even jokingly say to me
that I can be the richest retired public servant if I charge my patients.
Question: During the outbreak of the COVID-19 pandemic, how many patients
have you healed
Answer: Originally, I want to continue healing because I believe that God will
help me. I know that He gave me this gift just so that I can share it to the ones that
need it, but I temporarily stopped because of my family. They say that it is too
dangerous because a lot of people have died from the virus and considering my
age, I can be prone to it. But I still cured those who are near like my neighbors,
and close friends because I know their travel history and is sure that they do not
carry have the virus.
Appendix G
Thematic Analysis
Question: How were you able to learn the methods or process of traditional
healing?
Informants Subtheme Main Theme
From my grandmother Relatives and education The traditional doctors
and school. from schools had different sources of
I learned it by myself Self-taught with information in order to
with the help of the Lord religious affiliation. learn the practices.
.
I learned this with the Friends that are also
help of my friends traditional healers.
because they are also
traditional healers who
introduced me this
process.
Question: What or who influenced you about traditional healing?

Informants Sub Theme Main Theme
My grandmother, who is Family and tradition Reasons as to how they
also a traditional healer. started practicing
God. It was a calling Religious affiliation traditional healing
from God.
Through the teachings Religious affiliation
of my fellow traditional
healers and the guidance
of God, I learned how to
cure.
Question: Why do you conduct traditional healing?

I really want to help the Continue family Reasons as to why they
people who are in need, tradition, and to help the started practicing
and I felt somehow sick traditional healing
obligated to continue the
family tradition since it
was personally passed
by my late grandmother.
Out of all her
grandchildren, she chose
me
I want to use this talent God’s calling, and to
since it is given from help the sick
God and to help the

people who are in need.
This is a gift from God, God’s calling, and to
and I need to share it to help the sick
other people.
Question: During the outbreak of the COVID-19 pandemic, how many

patients have you healed
Informants Subtheme Main Theme
Only a few of my friends Their healing services The traditional doctors
and family because I am became exclusive to the temporarily stopped
scared that I may be people they know their healing services to
infected with the virus if personally. the public. However,
I were to be exposed to they made it exclusive to
the public. the people they know
I temporarily stopped They temporarily personally.
healing others because stopped healing until
of fear but I continued vaccines were available.
when I was fully
vaccinated and when
people would show that
they are also vaccinated.
Originally, I want to Their healing services
continue healing became exclusive to the
because I believe that people they know
God will help me. I personally.
know that He gave me
this gift just so that I can
share it to the ones that
need it, but I temporarily
stopped because of my
family. They say that it is
too dangerous because a
lot of people have died
from the virus and
considering my age, I
can be prone to it. But I
still cured those who are
near like my neighbors,
and close friends
because I know their
travel history and is sure
that they do not carry
have the virus.
Question: Is there a difference between herbal medicine in the use of other

traditional practises?

Herbal medicine is much Age determines when to In terms of effectivity,
more preferable to use in use traditional healing there is no difference
kids, ages 18 below, methods between herbal medicine
while adults should be and the other traditional
given the ‘hilot’ and be practices. However, the
prescribed a herbal application of these
medicine if applicable. methods differs.
This is because the body
of a child is simpler than
that of an adult, and with
herbal medicine, it can
easily cure them
There is no difference. There is no difference
However, for me doing between the use of
the ‘hilot’ is effective on herbal medicine and
its own because I let God other traditional healing
guide and use my hands methods.
to heal the patient.
What differentiates the The concepts that
two are: the processes differentiate herbal
involved, the patients to medicine and other
be cured, and the traditional methods.
difficulty of conducting
them.
Question: In what severity of sickness would you use traditional practises over
herbal medicine and vice versa?
I treat my patients with Use “hilot” for diseases Doing the “hilot” is
medicinal plants if the that are severe and much more preferred for
sickness is not that herbal medicine. sicknesses that are not
severe and I conduct the that severe or considered
‘hilot’ if the herbal mild. Otherwise, the
medicine is not enough. herbal medicine is used.
I use the ‘hilot’ because Only conducts the
like what I have said “hilot” because of its
earlier, it is effective on effectivity.
its own.
I use both, but I prefer to Uses herbal medicine for
use the herbal medicine all diseases especially if
if the sickness of the the patient is not in
patient is not that serious critical condition and
nor critical, but I always “hilot”.
do the ‘hilot’ to ensure
that they will be cured.
Herbal Medicine Used

Main Symptoms Informant A Informant B Informant C
of COVID-19
Fever oregano Does not use any leaves of suha
(Origanum herbal medicine (Citrus maxima)
vulgare), lagundi but uses the and lagundi
(Vitex negundo), “panaghilot” (Vitex negundo)
and leaves of healing method Uses decoction
bayog (Bambusa with coconut oil method.
spinosa) and water.
Uses decoction
method.
Cough oregano leaves of suha
(Origanum (Citrus maxima)
vulgare), lagundi and lagundi
(Vitex negundo), (Vitex negundo).
and leaves of Uses decoction
bayog (Bambusa method.
spinosa)
Uses decoction
method.
Fatigue Uses the Uses the
Dyspnea “panaghilot” “panaghilot”
traditional traditional
method with method with
peppermint oil coconut oil and
and a spotlight. water.
Herbal Medicine Used

Minor Symptoms Informant A Informant B Informant C
of COVID-19
Headaches leaves of sugar Does not use any guyabano
apple or “atis” herbal medicine (Annona
(Annona but uses the muricata), ginger
squamosa). Uses “panaghilot” (Allium Sativum)
decoction healing method Uses decoction
method. with coconut oil method.
Diarrhea leaves of guava and water. leaves of guava
(Psidium (Psidium
guajava). guajava) Uses
Directly feeds to decoction
the patient. method.
Vomiting leaves of guava leaves of guava
(Psidium (Psidium
guajava). guajava) Uses
Directly feeds to decoction
the patient. method.
Other Traditional Methods Used

Informant A Informant B Informant C
Main Symptoms Conduct Conduct Conduct
of COVID-19 “panaghilot” or “panaghilot” or “panaghilot” or
“hilot” and uses “hilot” and uses “hilot” and uses
Minor Symptoms peppermint oil a mixture of a mixture of
and “spotlight” coconut oil and coconut oil and
of COVID-19 that was inherited water. water.
from his
grandmother.
Appendix H
Documentation
CURRICULUM VITAE
CURRICULUM VITAE
Personal Profile
Name : KRISTIEN MAY ALGRINE B. BAJET
Permanent Address : Manueva, Santa, Ilocos Sur
Date of Birth : May 2, 2005
Civil Status : Single
Citizenship : Filipino
Religion : Roman Catholic
Parents : Mr. Christopher C. Bajet Sr.
Mrs. Melvina B. Bajet
Educational Background
Elementary : Basug Community School

Basug, Santa, Ilocos Sur
With Honors
S.Y. 2011- 2017
Secondary
Junior High School : Ilocos Sur National High School

Gomez Street, Barangay VII, Vigan City
Special Science Class
With Honors
S.Y. 2017- 2021
Senior High School : Ilocos Sur National High School

S.Y. 2021- Present
CURRICULUM VITAE
Personal Profile
Name : ROBELLRO T. BARTOLOME
Permanent Address : Brgy. 4, Solid West, Vigan City, Ilocos Sur
Date of Birth : December 29, 2004
Parents : Mr. Cresencio B. Bartolome
Mrs. Jennifer T. Bartolome
Elementary : St. Paul College of Ilocos Sur

Rizal Ave, Bantay, Ilocos Sur
With Honors
S.Y. 2011- 2017
Secondary

Special Mathematics Class
With High Honors
S.Y. 2017- 2021

S.Y. 2021- Present
CURRICULUM VITAE
Personal Profile
Name : FRANCISCO F. BASILIO
Permanent Address : Brgy. 1, Vigan City, Ilocos Sur
Date of Birth : August 19, 2005
Parents : Mr. Lemuel N. Basilio
Mrs. Lorna F. Basilio
Elementary : Little Angels Montessori Schools of Cebu

H. Cortes St., Banilad, Mandaue City, Cebu
S.Y. 2011- 2017
Secondary

Special Science Class
S.Y. 2017- 2021

S.Y. 2021- Present

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ILOCOS SUR NATIONAL HIGH SCHOOL – SENIOR HIGH SCHOOL

PANAG-AGAS: EXPLORING THE TRADITIONAL PRACTICES OF

In Partial Fulfillment of the

KRISTIEN MAY ALGRINE B. BAJET

This qualitative research entitled “PANAG-AGAS: EXPLORING THE

JEFFERSON R. GANNABAN, MAED Bio

EUEGENE R. AGUILAR, MAME

JOAN PAULET A. ALCANTARA, MAT Eng

THEN-THEN P. CARIAGA, BSEd Math

RICKY F. BOSQUE, Ed.D

Date: May 21, 2022

“If it takes a village to raise a child, then it takes a supportive community

to author a research paper.”

The researchers are completely dependent on one another. They look

following individuals who have made significant contributions to the success of

Mrs. Editha C. Bagcal, Principal IV of Ilocos Sur National High School

(ISNHS), for her cooperation, compassion, and unwavering commitment in

approving consent to the researchers' study for completion;

Mr. Rommel R. Rabo, Assistant Principal II for Academics of Ilocos Sur

Dr. Ricky F. Bosque, Officer-in-Charge, Subject Group Head of Science,

Technology, Engineering, Mathematics (STEM) and Accountancy, Business

in the completion of the study;

view on the topic.

Mr. Eugene R. Aguilar, chairman of the panel, who shared additional

suggestions, comments, and assistance that contributed to the development and

improvement of the study;

editing and copywriting the manuscript;

Mr. Jefferson R. Gannaban, research adviser, for his insightful

comments, motivation, guidance, and support from conceptualization to

finalization of the research study.;

Mr. Gaylord Brent R. Rabang, for his words of encouragement, and

constructive criticism that improved the researchers’ manuscript to a higher

To the informants of the study, for their cooperation in giving insights

and experiences that they shared to the researchers;

Mr. and Mrs. Cresencio B. Bartolome, Mr. and Mrs. Christopher B.

unconditional love, motivation, endless support, and guidance for them to

accomplish their research paper;

Their relatives, schoolmates, friends, and everyone who became a great

conducting, development, and accomplishment of this study;

strength to complete this study.

This piece of work is sincerely dedicated to

To our dearest parents,

To our sisters, brothers, nephews, nieces, and all our relatives,

To our beloved teachers, classmates, and schoolmates,

To the next generation of researchers,

To our beloved Alma Mater, Ilocos Sur National High School

And to everyone with whom we shared our successes and failures,

The study aimed to explore the background experiences of quack doctors

in Ilocos Sur in healing patients during the COVID-19 pandemic. Furthermore, it

also discussed the traditional healing methods involved particularly herbal

The study made use of a qualitative approach, specifically it is an

respondents in different cities and municipalities of Ilocos Sur. These respondents

and deep knowledge on traditional healing. The use of semi-structured interview

in local language and participant observation provided a free listing of their

verbatim accounts were noted and recorded as primary narratives.

(1) on background experiences, the informants revealed that they temporarily

neighbors, and family.

vulgare), lagundi (Vitex negundo), leaves of bayog (Dendrocalamus merrillianus