Author(s)

Niño R. Rebuya¹, Emy S. Lasarte², Mericia Mila A. Amador²

¹Tourism Management Department, Partido State University—San Jose Campus, Camarines Sur, Philippines.
²Partido State University—San Jose Campus, Camarines Sur, Philippines.

Traditional healing is a part of the Filipino culture that has been passed down through many generations, and is continuously being practiced, especially in far-flung barrios and barangays in the country. From the old name babaylan, the traditional healers now operate under various names, such as albularyo, manghihilot, mangluluop, mangtatawas, and faith healers. They become instrumental in ensuring that their kapwa (fellow) receives the health care a person needs regardless of gender and social status. In this context, this study traced the existence of traditional healers in the fourth district of the province of Camarines Sur known as Partido area. It was found that ancient parabulong in Partido area is commonly called albularyo which is considered as the “general practitioner” knowledgeable in most of the folkloric modalities, usually versed in the use of medicinal herbs and spiritual/supernatural interventions. Their procedures and rituals were observed with similarities on performing oràsyon, hilot, and himolso; likewise, with their common healing paraphernalia such as lana and kandilâ. Although there are noted differences and similarities on the description of their practices and procedures, these key informants’ healing practices are all centered to God with a pure intention to cure one’s illnesses and to be of help to other people. Hence, further studies on the psychological effects of albularyos and exploring the other features of traditional healing of Partido area should be conducted and be preserved as part of the locals’ culture and tradition.

Albularyo, Healing Procedures, Medical Pluralism, Traditional Healing Practices

Rebuya, N. , Lasarte, E. and Amador, M. (2020) Medical Pluralism, Traditional Healing Practices, and the Partido Albularyo: Challenge in Inclusion. Open Journal of Social Sciences, 8, 72-79. doi: 10.4236/jss.2020.86007.