WORLD EDUCATION CONNECT MULTIDISCIPLINARY E-PUBLICATION
Vol. V Issue IX (September 2025)
International Circulation
This is an open-access, peer-reviewed, and refereed international publication in online & printed versions that features research papers, abstracts, theses, dissertations, and journals. It is registered to the ISSN National Center of the Philippines, and ISSN International Center, the Global Index for Continuing Resources with ISSN (Online) 2799-0842 and ISSN (Print) 2799-130X.
World Education Connect Multidisciplinary e-Publication, Vol. V, Issue IX (September 2025), pp.208-214
Authors
Rose-ann Q. Regis, Sherilyn A. Llerin, Jeineveb A. Orbuda, Annabelle A. Dela Rama
Language and Literature Unit
Abuyog Community College
ABSTRACT
This study explored the communication barriers experienced by individual with speech disorder in the Municipality of Abuyog, Leyte using a Single Case research design. Data were collected and analysed to capture the live challenges experienced by the participant who relies on gestures and nonverbal communication in day-to-day living. Grounded on Piaget’s Cognitive Development Theory (1936), which linked speech development to stages of cognitive growth. Speech problem may arise from delay or difficulties in these stages, highlighting the need to address both cognitive and language development in intervention. According to the US National Institute on Deafness and other Communication Disorders, 6 to 8 million people of the total population of the United States have speech impairment. If we extrapolate that to the world population which is calculated to 7.9 billion people (United Nations Worldometer) this suggests that over 170 million individuals may have speech impairments. Additionally, the study of Wray et al. (2016) showed that while children with language impairments produced gestures at similar rates to typically developing peers, the gestures were less informative and integrated. This implies that the effectiveness of communication depends on how well they supplement or replace verbal language.
Findings revealed that gesture and nonverbal communication enhanced basic interaction, connection to others, and expression of needs. Results emphasize the needs of family members, educators, and communities to recognize the role of communication barriers in bridging the gaps towards individual with speech problem. This study addresses the gap in localized on communication barriers in Philippine rural settings and offer implications for developing an inclusive approach to support the social integration of individual with speech problem.
Keywords: Speech disorders, communication barrier, nonverbal communication, gesture, interaction
INTRODUCTION
Speech disorder is an impairment of speech communication that prevents the transmission of idea and feelings (Merriam-Webster Dictionary 2025). The study of Carbonero (2022) reveals that more than 170 million people in the world have speech impairment. This substantial number underscores the widespread impact of these conditions on individuals, families, and communities. These difficulties affect not only personal expression but also academic achievement, career opportunities, and social inclusion. If left unaddressed, speech impairment can lead to frustration, isolation, and long-term barriers, education and community participation.
In the Philippines context, limited attention has been given to support individual with speech problem, particularly in rural communities as Law et al. (2015) point out, speech-language disorder interfered with one’s process of normal communication and are one of the most reported disorders in the childhood stage of a child. Many children and adults with conditions such as mutism or cleft palate encounter significant challenges in being understood, which restrict their ability to learn and socialized. These realities underscore the urgent need for inclusive strategies that recognize alternative mode of expression.
Nonverbal communication, particularly gesture, provide a powerful bridge when spoken language is absent or impaired. Long before spoken language developed, human relies on gestures to convey messages, meaning and emotions (Hewes, 1999). Today’s research shows that gestures not only supplement communication but also foster participation, social connection, and emotional well-being (Meadow, 2003), like Abuyog, Leyte.
Moreover, the absence of structured support for individual with speech problem in such localities deepen their marginalization. The Municipality focused only on giving support to the Senior citizens, 4p’s beneficiaries, individuals with physical disabilities, tricycle drivers, and farmers, neglecting these individuals with speech disorders. This neglect perpetuates their exclusion from social interaction and limits their opportunities and growth. In this connection, the researchers, driven by the need to uncover the benefits and challenges of using gestures or nonverbal communication in social contexts, ultimately to inform the development of more effective gestures or nonverbal communication interventions and support strategies for individuals with speech disorders.
The findings aimed to highlight the importance of integrating gestures and nonverbal strategies of individual/s with speech problem in daily life, in education, and in opportunity to engage fully and meaningfully in society.
STATEMENT OF THE PROBLEM
This study aimed to explore on the lived experiences of an individual with speech disorder. Specifically, it sought to answer the following questions:
1. What communication barriers do individuals with speech disorders face in different settings?
2. How will it affect their mental health?
3. What are the dilemmas or challenges faced by these individuals?
4. Why does gestures or nonverbal communication important to the social interactions of individuals with speech disorders?
5. How will the government (local, national) and NGO can help those individuals with speech disorders?
METHODOLOGY
Research Design.
This study used a single-case design to explore the unique experiences of an individual with a speech disorder. Following Beale (1995). This approach enables an in-depth examination of a specific situation, capturing the participant's lived experiences in detail. Focusing on one person allowed for a rich understanding of how gestures and nonverbal communication influenced his social interactions and relationships.
Research Instrument
Data were collected through an in-depth interview and direct observation of the participant. The interview guide, based on Kvale and Brinkmann (2009), encouraged open sharing while allowing follow-up questions. It focused on the participant’s use of gestures and nonverbal communication, as well as the challenges and benefits of these strategies. To enhance data richness, field notes, video recordings, and observations captured both verbal and nonverbal cues for comprehensive analysis.
Validation of Research Instrument.
To ensure the instrument’s face validity, the questions were developed based on their relevance to the research objectives. In addition, the research adviser reviewed the interview guide to confirm that the questions were appropriate and suitable for exploring the experiences of individuals with speech disorders.
Locale of the Study
The research was conducted in Abuyog, Leyte- a 5th District of Leyte. The researchers opted to choose this locale because the participant is a resident of this municipality, and this made therefore reaching out to participant become easier to provide an appropriate context for data collection.
Research Participants
Using purposive sampling, one individual from Abuyog, Leyte, who has a speech disorder and relies on gestures and nonverbal communication, was selected. The participant is thirty-two years of age, male, single and currently working at local printing shop as a layout artist. This focus on a single participant provided in-depth insights into his lived experiences, emphasizing the challenges he encountered and how gestures influenced his social interactions and relationships.
Data Analysis
Narrative analysis was used to examine interview transcripts, observations, and field notes, identifying key stories about the participant’s use of gestures and nonverbal communication. This method cantered the participant’s physical condition and provided deeper insight into how these strategies shaped his social interactions and daily life.
Data Gathering Procedure
The researchers secured permission from the authorities and obtained informed consent from the participant and his parent. This ensured that participation was voluntary and that they clearly understood the purpose of the research and their rights. The interviews were conducted in a respectful and comfortable setting, supported by direct observations, video recordings, and detailed field notes. A closed observation with the participant was also carried out to gain a clearer understanding of his natural responses and behaviour in a more personal setting. After the data collection, the interviews and recordings were transcribed, and all materials were organized for careful review and analysis.
Ethical Considerations
This study carefully followed ethical standards to protect the participant and uphold research integrity. Before the data collection, the participant and his parent were fully informed about the study’s purpose, process, possible risks, and benefits. Signed consent forms were obtained to confirm voluntary participation, with the freedom to withdraw at any time without consequences. The research procedures were reviewed and approved by the adviser to ensure they met ethical requirements. Confidentiality and anonymity were strictly observed, and all personal information was kept secure in line with the Data Privacy Act of 2012.
RESULTS AND DISCUSSIONS
The following themes emerged after a careful data analyzation.
Bullied in School Due to Speech Difficulty
The participant described how he was often misjudged as inattentive or unwilling due to his difficulty articulating clearly, which caused him to withdraw and become more isolated. He said, “Nagkukuri ako pagkig-estorya saak mga classmate han time nga na eskwela pa ako labi na san elementary pa ako, kay diri gud ako na intindihan sin tuhay san akun mga classmate tungod san akun kaistorya” ("I had a hard time talking with my classmates back when I was still in school, especially during elementary, because they couldn’t really understand me well because of the way I speak”).
Moreover, the participant’s father recalled, “Mas naluoy ako han akon anak han panahon nga na eskwela pa hiya kay ginbubully hiya hit iya iba nga mga classmate tungod la hit iya kaestorya Kay may mga time na nauli hiya ha balay tikang eskwelahan nga nagtitinangis” (“I felt sorry for my child when he was still in school because he was being bullied by his classmates just because of his being talkative. There were times when he would come home from school crying”).
Inner Strength Amid Challenges
In an interview, the participant shared instances where communication difficulties led to misunderstandings, frustration, and reduced engagement in academic and workplace settings. These barriers often resulted in misjudgement or exclusion, leading to social withdrawal. Shannon and Weaver’s Communication Model (1948) emphasizes clear channels and minimal noise for effective communication. In this case, "noise" is both internal (articulation difficulties due to cleft palate) and external (misinterpretation), disrupting the intended message.
The participant also expressed the emotional impact of ongoing communication difficulties. He experienced a loss of confidence, particularly during adolescence, when social belonging was crucial. Fear of judgment and self-consciousness about his speech contributed to anxiety, leading to episodes of sadness and disconnection. He said “Tungod san akun kundisyun na warayan ako sin gana ngan nawarayan sin tapud sa kalugaringun nga umabut sa punto na diri na ako nag gawas-gawas ngan nag ka mayda ako sin anxiety.” (“Because of my condition, I lost motivation and self-confidence to the point that I stopped going out and developed anxiety.”). Despite these struggles, he demonstrated resilience by developing coping mechanisms, including self-reflection and positive affirmations to rebuild self-esteem. He noted, “Bisan may mga tawo nga nadiri ha akon, nga nagbubully ha akon, diri ko nala ginpapansin. Instead ginhimo ko siya rason para mas ugupan ngan mas dawaton ko pa tak kalugaringon” (“Even if there are people who dislike me, who bully me, I no longer pay attention to them. Instead, I made it as a reason to love myself more and accept myself more”). His father stated, “Pero labaw sa tanan, bilib ako sit akon anak kay tungod bisan ano ka kakuri sit iya gin-again, nagpabilin la gihap hiya nga may tapod ha iya kalugaringun, ha Ginoo, ngan nagpabilin hiya nga maupay na pagkatawo” (“But above all, I admire my child because despite facing many challenges, he still remains steadfast with faith in himself, in God, and remains a good person”).
Social Dilemmas
The participant described social dilemmas, finding it difficult to navigate interactions in crowded or fast-paced settings, such as school events, public spaces, or family gatherings, which triggered discomfort and uncertainty. He said, “Diri ako nakadtu sin lugar na damo it tawo like mga party kay tungod gin lilikayan ko makipag estorya sa mga tawo tungod sit akun sitwasyon.” ("I don’t go to places with a lot of people, like parties, because I avoid talking to others due to my situation”). This tension between fear of rejection and longing for connection reflects the emotional complexity experienced by individuals with speech disorders in social situations.
His father noted, “May mga time na naluluoy ako hit akon anak tungod kay diri niya naienjoy it iya kinabuhi parehas ha iba”. (“There are times when I feel sorry for my child because he doesn’t enjoy his life like others do”). This shows how his cleft palate affects his social life. Despite negative experiences, he also shared moments of empathy and patience from others, reinforcing the possibility of acceptance and inclusion: “Pero bisan pa man may mga tawo nga nadiri ha akon, may mga tawo pa gihap nga dumawat ha akon ngan ginhigugma ako despite of my flaws like an akon father ngan friends” (“But even if there are people who dislike me, there are still people who accept me and love me despite my flaws, like my father and friends”).
Gesture Dependent
The participant depended on gestures and nonverbal communication like pointing, facial expressions, and miming to aid his verbal speech in daily interactions. These gestures were mostly improvised and understood mainly by those close to him. Although aware of American Sign Language (ASL), he had no formal training due to limited support but advocates for ASL to be formally introduced, especially in schools and workplaces in rural areas. He said, “Naggamit ako sin aksyon kun mag estorya para maintindihan gihap ako, like for example may gusto ko nga bagay nga diri gud nira na intidihan, it akun nala ginbubuhat kay gintutudlo ko nala para la maintindihan nira” ("I use actions when I talk so that I can still be understood. For example, if there is something I want but they do not really understand me, I use gestures instead of speaking so they can understand me better"). This shows how crucial gestures are to his communication as both a student and worker. He noted that combining verbal and nonverbal methods was more effective than relying on either alone, reflecting his adaptive approach. This aligns with Goldin-Meadow’s (2003) view that gestures are vital to communication, helping clarify ideas when speech is impaired
Deprived of Support System
The participant shared that the only support he received was a PWD identification card, with no additional financial assistance as he disclosed “Waray man kami nadadawat nga financial assistance para hadton mga tawo na parehas ha akon nga may mga problema ha pag estorya or bisan na manla batas nga nagwewelcome fully para sa amon nga may problema sa pag estorya like sa workplace ngan sa eskwelahan” (“We don’t receive any financial assistance for people like me who have speech problems or even just a welcoming attitude towards us who have speech problems, whether in the workplace or in school”). He was unaware of government or NGO programs and stressed the need for equal opportunities in education and employment, saying, “It akon la gin aampo is magkamay-ada kami opportunidad nga makadawat hin pantay na opportunity pag abot hit pankarawat ha trabaho kay may nahibaruan ngan skills man gihap kami parehas hit iba nga mga tawo na normal it kaestorya” (“All I pray for is that we have the opportunity to receive equal opportunities in terms of employment because we also have knowledge and skills just like other people who speak normally”). Furthermore, he advocated for the introduction of formal standard sign language in rural communities, expressing, “Ngan usa pa, para mas maintindihan gud kami hit mas durudamo nga mga tawo diri la it amon pamilya ngan close namon, kundi pati gihap it iba nga tawo is sana ig introduced gihap ha amon lugar especially sa mga rural areas hin formal an standard sign language” (“And also, for more people to understand us, not just our family and close ones, but also other people, I hope that formal standard sign language is introduced in our place, especially in our areas
CONCLUSION AND RECOMMENDATION
The findings reveal that living with a speech disorder is not only about the challenge of speaking, but also about coping with the social and emotional difficulties that come with it. Gestures and other forms of nonverbal communication emerged as vital tools for connection, showing that meaningful expression goes beyond spoken words. These insights point to the urgent need for better support systems that promote inclusion and dignity for individuals with speech disorders.
Based on these results, it is recommended that local governments and institutions introduce structured sign language programs in schools and communities, particularly in areas where resources are limited. Consistent financial support should be provided to sustain these initiatives, alongside free or subsidized training for families, educators, and community leaders. Long-term efforts such as scholarships, livelihood opportunities, and awareness campaigns are also encouraged to break down barriers and ensure that persons with speech disorders are given equal opportunities to thrive.
REFERENCES
Beale, I. L. (1995). Single-case design for clinical practice: Problems and potential. Journal of Consulting and Clinical Psychology, 63(5), 754–762. https://doi.org/10.1037/0022-006X.63.5.754
Carbonero, A. (2022). Speech impairment worldwide: Prevalence and implications. Journal of Speech and Language Disorders, 15(2), 123-130.
Goldin-Meadow, S. (2003). Hearing gesture: How our hands help us think. Belknap Press of Harvard University Press.
Goldin-Meadow, S. (2003). Gesture’s role in communication and thinking. In D. McNeill (Ed.), Gesture and Thought (pp. 255–272). University of Chicago Press.
Hewes, D. E. (1995). Cognitive interpersonal communication research: Some thoughts on criteria. In B. Burleson (Ed.), Communication Yearbook, 18 (pp. XX–XX). Sage.
Kvale, S., & Brinkmann, S. (2009). InterViews: Learning the craft of qualitative research interviewing (2nd ed.). SAGE Publications.
McLeod, S. (2018). Jean Piaget’s theory of cognitive development. Simply Psychology. https://www.simplypsychology.org/piaget.html
Ravizza, S. M., & Kara, K. (2015). Disordered speech disrupts conversational entrainment: A study of entrainment in clinical populations. Frontiers in Psychology, 6, Article 1187. https://doi.org/10.3389/fpsyg.2015.01187
Rubio-Carbonero, G. (2022). Communication in persons with acquired speech impairment: The role of family as language brokers. Journal of Linguistic Anthropology, 32(1), 161–181. https://doi.org/10.1111/jola.12340
Shannon, C. E., & Weaver, W. (1949). The mathematical theory of communication. University of Illinois Press.
Law, J., Reilly, S., & Snow, P. (2015). Childhood speech and language disorders in the Philippines: A review of prevalence and implications. International Journal of Speech and Language Disorders, 30(4), 310-320.
Wray, C., Norbury, C. F., & Alcock, K. (2016). Gestural abilities of children with specific language impairment. International Journal of Language & Communication Disorders, 51(2), 174–182. https://doi.org/10.1111/1460-6984.12196
DOI 10.5281/zenodo.17204404
World Education Connect Multidisciplinary e-Publication, Vol. V, Issue IX (September 2025), pp.215-224
Authors
Rose-ann Q. Regis, Sherilyn A. Llerin, Jeineveb A. Orbuda, Annabelle A. Dela Rama
Language and Literature Unit
Abuyog Community College
ABSTRACT
This phenomenological qualitative study explores the beliefs and trust of Filipino patients in folk healing as an alternative to medical professionals. Five participants were purposively selected. Data collection involved semi-structured interviews and observations to investigate cultural, emotional, and experiential factors influencing patient preference. Thematic analysis of the narratives yielded five major themes: (1) Patients’ Beliefs and Perceptions of Folk Healing, (2) Influence of Family and Community Support, (3) Mistrust of Modern Healthcare, (4) Financial and Geographic Accessibility, and (5) Rituals and Healing Practices. The study highlights a research gap in explicitly understanding the specific cultural, emotional, and experiential reasons why some Filipino patients trust folk or quack healers over conventional medical practitioners. This gap calls for deeper exploration to inform culturally sensitive healthcare approaches and policy.
The study concluded that patients’ preference was based on a reliance on cultural tradition, family tradition, spiritual beliefs, and emotional safety. Patients identified that their trust in folk healers well surpassed being only hunters. Folk healers gave patients familiar faces, offered spirituality, and brought emotional comfort in the times of emotional difficulty. The folk healers' mode of practice depicted local lifestyles that were still private, friendly, and accessible, and culturally safe regarding the values and beliefs of the people who sought the folk healers. Patients were able to weave together the stories of healing that containing physical disturbances, emotional wounds, and spiritual distress; aspects of life modern doctors are still blind to.
Additionally, this study highlights the rationale for relying on cultural belief systems related to health care. Learning about emotional and spiritual components of healing may lead to positive implications in significant modalities of modern health care, progress forward in holistic alternatives, and decrease reliance on traditional medicine.
Keywords: Traditional healers, hilot, tayhop, cultural beliefs, traditional medicines, rituals
Introduction
The myth about folk medicine practitioners that are popularly referred to as quack doctors remains deeply ingrained in the tradition, experience, and faith in many folks and culturally rich regions of the Philippines. But despite the advent of modern medicine, a lot of individuals resort to these healers and demand curing not only because of its availability but also because of faith, tradition, and attachment. The phenomenon poses significant questions regarding the role played by belief systems in determining health-seeking behavior and the role played by cultural heritage in determining the perception of legitimacy and care.
This study aims to address the existing gap by exploring the beliefs and experiences of patients who consult quack doctors in Abuyog, Leyte, Philippines. It seeks to examine how patients' socio-cultural backgrounds, previous health experiences, and perceptions of the formal healthcare system influence their decisions to seek care from folk healers rather than registered healthcare providers. By identifying these factors, this research contributes to a deeper understanding of healthcare dynamics within rural communities and provides evidence-based recommendations to improve health service delivery in the region.
Folk healing remains a significant component of healthcare in many rural in the country. A study by Posadas (2015) in Marikina City revealed that from individuals from low to middle-income backgrounds often seek folk healthcare due to trust, genuine concern from healers, and family influence. These factors persist regardless of the availability of formal healthcare services. Similarly, Palmiano and Molina (2021) reported that the student at the Central Bicol State University of Agriculture maintain a strong belief in traditional healers such as the hilot and the albularyo despite of advancements in modern medicine. Rondilla et al. (2021) observed that positive past experiences, distrust in the formal healthcare system, and family traditions are primary reasons for the continued use of folk remedies. The Department of Health (DOH)promote traditional healing as a cost-effective and accessible healthcare alternative, especially in underserved area (Philippines Information Agency, 2004). Likewise, Adovo et al. (2003) highlighted affordability, convenience, and cultural relevance.
Moreover, this study is guided by Jerome Frank’s Common Factors Theory (Frank & Frank, 1993), originally developed in the field of psychotherapy. The theory posits that healing outcomes are not always determined by specific techniques, but rather by shared factors across various healing systems-such as empathy, therapeutic alliance, expectation of recovery, and cultural congruence.
Additionally, a study by Kohrt et al. (2020) in rural Nepal demonstrated that traditional healers’ use rituals, empathetic engagement, and symbolic storytelling helped patients reinterpret distress and find psychological relief-similar to what is observed in Philippine rural settings. The “manghihilot “specializes on methods and therapies that can be used for musculoskeletal disorders, fractures, and sprains. In rural areas, “hilot” can refer to both a chiropractor “(manghihilot, masahe)” and a midwife “(magpapaanak)”. With a focus on diagnostic methods, the “mangluluop” typically refers patients to the albularyo, medico, or “manghihilot” for conclusive care. While the “mangtatawas” “or tawas” is a common diagnostic procedure that provides hints as to the nature and origin of the person's condition, it is thought to be a specialist who uses the ritual of “luon” to ascertain the reason for an illness (Stuart, 2003).
In addition, this paper ensures the involvement of participants with firsthand experience relevant to the study, and it is facilitated with a deep exploration of why and how people in the community still consult with quack doctor’s despite of modern technologies.
STATEMENT OF THE PROBLEM
This study aims to investigate the faith of patients in quack doctors in Abuyog, Leyte. Specifically, it seeks to answer the following questions.
1. Why patients consult faith healers?
2. What are the practices of folk healers in healing their patients?
3. How do patients view the effectiveness of faith healing?
4. How do the researchers reflect on their study?
5. What intervention program can be proposed based on the result of the study?
METHODOLOGY
Research Design
` This qualitative phenomenological study employed Clark Moustakas' approach to explore Filipino patients' beliefs in folk healing and understand why they prefer consulting quack doctors instead of medical physicians. Moustakas, a leading figure in phenomenological research, defines the method to uncover the universal essence of lived human experiences by interpreting participants' feelings, perceptions, and beliefs. The goal is to describe the core structure of the phenomenon, providing deep insight into the subjective experiences of individuals regarding their healing preferences.
Research Instrument
Data were collected using semi-structured interviews, which allowed participants to freely express their feelings, stories, and experiences, particularly regarding their consultations with quack doctors. This flexible interview method facilitated an in-depth exploration of participants' perspectives. Additionally, researchers conducted observations of the patients to complement and enrich the data collected from the interviews.
Validation of the Research Instrument
EXPERT REVIEW: Research instructors carefully reviewed the interview questions and approved it to confirm that it all aligns with the goal of the study. This evaluation process was aimed to ensure that all research questions were relevant and timely to the research topic and was effectively designed to gather information related to the study.
SATURATION: Data collection proceeds until data saturation was reached. Which means that additional interview was no longer needed to produce ideas, themes, or insights for the study.
TRIANGULATION: Triangulation method was employed to ensure the credibility and accuracy of the findings and were utilized multiple approaches for the verification of data. In this study several rounds of one-on-one interviews were conducted to the participants to ensure that all collected data were confirmed and validated.
Locale of the Study
This study was conducted in Abuyog, Leyte, Philippines. This location is selected for its diverse culture and countryside location. It has a range population of participants, diverse population, culture, and traditions, which helped in capturing real stories.
Participant Selection and Sampling
The participants were selected through purposive sampling who have relevant experience consulting with quack doctors. According to Scribrr (2023), purposive sampling is a form of non-probability sampling where researchers use their judgment based on characteristics or expertise to meet the study objective.
Data Analysis
The obtained data from the interviews were examined with the use of thematic analysis, which allows the researchers to examine the narratives based on the participants' experiences with quack doctors in the community within qualitative data. According to Cresswell guidelines (Cresswell 2013), the researchers identified key features and grouped them into different themes made it easier to understand for the participants of the study. The themes emerged from the transcriptions and coded data were reviewed and polished to ensure accuracy and relevance to the study. Each theme was classified to highlight the belief of the participants on faith healing.
Data Collection Process
Data were gathered through a semi-structured interview with the participants The interview process was closely monitored and based on the data saturation. reached. This approach was ensured a detailed coverage of each participant’s experience, emotion, point of views and enhance reliability, accuracy of the study. In addition, observation was conducted to capture participants behavior, interactions non-verbal cues in their natural settings. Field notes were documented the tone of conversation and cultural practice. These observations were complemented the interviewed data and providing a deeper understanding of the participants experiences.
Ethical Considerations
Consent was obtained from all participants of this study, by providing detailed information about the purpose of the study and the procedure, and participants volunteered without pressure, and they could stop answering the question anytime. Participants' identities were ensured to protect their basic information; After the study, all the gathered data were stored confidentially. Further, this study adheres to Data Privacy Act, or R.A 10173.
Research Reflexivity
To ensure transparency and maintain the relevance of the findings, a reflexive journal was utilized throughout the study. This journal documented the patients’ thoughts, assumption, decisions, and actions especially on the selection of the participants, data collection. Researcher’s personal experiences and values on consulting folk healers despite modern technology and medical breakthrough are also included in this study.
RESULTS AND DISCUSSION
The following are themes emerged after a thorough analyzation of data
Patients’ Beliefs and Perceptions in Folk Healing
This study found that patients’ beliefs in folk healing come from deep cultural traditions, community values, and personal life experiences. Their view of health blends spiritually with physical care.
This was evident in the statement of Patient 1 that says “Sa mga bata ini dinhi (luyo sa talinga) makapa nimo nga baga may bukol mahalugar ngani ton kon hain gud it iya kabutangan, maupay it bata amo tak mga apo. Dapat diri pa maglima kabulan kailangan na Mapusa, magtiniyabaw, masakitan gad. Sa akon kabahin, malooy ka. It kanan sa karobasa liwat iton sa mga kalagsan pa, an ulo sa karobasa kiskisan tima igbulad katima ig tuhog, sumpa iton sit pagngipon. Sumpa iton na sit pagngipon sit bata diri mag utod-utod magsunod-sunod o sigi la pagturok sit ngipon.
(“In children, it shows up here (behind the ear), and you will notice a lump that feels like it is out of place, yet hard to pinpoint exactly. My grandchildren are generally healthy, thank goodness. But if the child is not yet five months old, it needs to be treated they were crying, discomfort, real pain. I feel pity on my side.”
This finding was supported by the theory of Bandura (1986). These practices are often passed down from generation to generation, reinforcing a sense of trust and familiarity. The Filipino psyche, which encompasses its culture, folklore, religion, superstitions, saints, and mythological animals, is reflected in the ancient therapeutic procedures in addition to its evident purpose (Umali, 2015)
Influence of Family and Community
The decision to consult folk healers is often strongly influenced, suggested by someone in the family or even a friend, especially who lives in rural areas. There is no age limit for seeking out quack doctors from the young to the elderly. This creates a sense of trust and comfort from the community Patient 1 mentioned “An naka influence saka bana ang iyang lolo ug ang iyang mga igsuon mahilig mag pa tambal sa tambalan kanang hilot-hilot, tayhop kay maupay man pud sila ana kay dako man salig sa mga tamabalan. Pati gehap na ako nadara na sa akon bana ingana naupay man pud ko.” (My husband was influenced by his grandfather and siblings. They like going to the quack doctor, healing massage, and healing breath. They trust the healer a lot because it helps them. I also got used to it because of my husband, and it helped me too.)
This aligns well with the study of Bibon (2021) and Ajzen (2005) who explored the cultural transmission of folk healing practices in a rural Filipino community. The study reveals how central the family is in passing down folk healing knowledge, with skills and practices often learned through close apprenticeship and careful observation. Elders act as an important role models, guiding the younger in these traditional methods.
Mistrust in Modern Healthcare, Patients Perfective in Folk Healing
Some participants had negative experiences in health centers, fear and personal trauma linked to formal healthcare which made them turn to quack doctors instead. Just like Patient 4 disclosed similar experience “Nasamad siya kadtong ni aging bulan imbes nga mag pa doctor ni kadto siya ug tambalan kay nahdlok siya ug doctor kay kadtong last niya na kadto doctor ge injection man siya. Mao to gi pa tayhupan niya sa tambalan aron mo hunong ag dugo na upay man pud, kay dako man pud siya ug salig sa tambalan mao pud kaluyan naupay man. (Last month, he got injured, but instead of going to the doctor, he chose to go to a local healer because he was afraid of doctors especially after the last time, when he was given an injection. So, the healer treated the wound with some sort of herbal smoke to stop the bleeding, and it worked. He also really trusted the healer, so thankfully, the treatment was effective and helped him recover.”)
This finding is in line with the study of Levesque et al. (2013) argues that access to healthcare depends on both a patient’s abilities such as knowing when care is needed, seeking help, reaching services, paying for them, and engaging in care and the health system’s qualities, including approachability, acceptability, availability, affordability, and appropriateness.
Financial and Geographic Accessibility
Money and travel difficulties are often observed – it’s the important reasons why people use quack doctors. Patients mentioned that hospitals costs and long trips make it hard to get modern treatment. For many, folk healing isn’t just tradition – it’s a practical choice when faced with limited healthcare options. Among the disclosed statements of the patients is Patient 5, who said, “Waray pasahe pag mokadto pa sa sawang, problemahon pa an kwarta pamsahi ug palit medisina. Ngan ug sa tambalan pud adi mnla sa amon harani pwedi la baktason ug ikaw la it mag igo kun pira imo ihatag kay dire man sira mo hatag sin presyo.”
(“There’s no money for fare to go to the town center, and I still have to worry about money for transportation and buying medicine. But the healer is just nearby, within walking distance. You’re the one who decides how much to give, because they don’t set a fixed price.”)
A comparable study by Sosa (2016) also found that the cost of biomedical treatments and the distance to hospitals drive patients toward traditional healers. In Marinduque, respondents cited expensive vaccines and long travel time to health facilities as primary motivations for patronizing healers like those performing Tandok or Tawak.
Faith Healing Rituals and Healing Practices (from quack doctors’ narrative)
This show that the quack doctor’s way of healing is shaped by personal spiritual experiences and rituals, where midnight prayers, vigils, and encounters with spirit test both courage and faith. It explains that these practices blend deep religious devotion, the use of local herbs, and meaningful rituals, showing how healing is seen not just as curing the but also as restoring balance to the spirit and community. Quack doctor best captured this experience “An akon pagtuon sa paging usa ka tambalan kumadto ako sa simbahan, sementeryo kada byernes sit gab e alas 12 midnight mangadji gamit mga linatiniya. Diri lalim nak experience sadto makuri na makaharadlok kay damo it imo ma feel na malain ngan pagmulayan ka sin mga Espiritu na daotan para makita kon muilob kaba or diri. An akon pag tambal mas best kada martes ngan byernes bisan ano na oras, pwede man gihap iba na adlaw. Nagamit ako sin mga herbal na Nakita la sa komunidad for example dahun bayabas, tuba, gabon, lana, bakos, kandila, tubig, tawas, ngan banyus.”(“My path to becoming a traditional healer began with sacred journeys to the church and cemetery every Friday at midnight. I would pray and recite holy litanies during those quiet hours, facing powerful experiences that tested my spirit. It was frightening, many strange sensations would rise, and I often felt as if dark spirits were trying to challenge me, to see if I could endure or if I would falter. This spiritual initiation thought me courage and deepened my faith. As a healer, I find Tuesday and Friday to be the most powerful days for healing, though I can perform rituals for any day, at any time. I use local herbs and materials found in the community, for example guava leaves, tuba, wild herbs, oil, healing wraps, candles, water, alum crystals, and herbal baths.”)
This narrative supports the study of Tan (2008), as it states that several traditional healers in the Philippines go through a kind of spiritual initiation, where prayers, rituals, and sometimes they encounter with spirits, it is served as a test to know if they are truly ready to heal. Healing is not just about using herbs, oils, and natural remedies, it’s about gaining strength from prayers and rituals that seek to return balance to both the body and spirit.
RESEARCH REFLEXIBITY
A reflective statement from one of the authors of this study offering critical insight on this paper.
“At first, I did not really believe in folk healing, but my experiences changed that. In our family, we use tuba leaves as a remedy, and when I once broke my elbow, a healer massaged it with lana until I could move my hand again. Later, I felt the relief of hilot when I sprained my ankle, and even during coughs or fevers, my grandma’s trusted healers always made me feel better. I will never forget when my painful ear swelling that medicine could not cure disappeared after a healer applied lana. (oil) Those moments made me realize that healing is not only about science it is also about faith, tradition, and the gentle power of touch.”
CONCLUSION
Many people in Abuyog Leyte, Philippines, still rely on quack doctors because these practices are aligned to their culture and everyday life. These traditional ways often give them comfort and are also easier to access, but it can also be risky because the healers do not have formal medical training. This shows the importance of improving health system that honors the local beliefs while also guiding the community to the safe and reliable medical care.
Moreover, this study showed that many people in the region still depend on folk healers because of (i)their strong cultural traditions, (ii) influence of family (iii) financial challenges, and even (iv) past experiences with modern healthcare.
Finally for many residents, folk healing is not just a treatment – it gives them comfort, a sense of familiarity, and trust within their community.
RECOMMENDATION
While traditional healers provide accessible and affordable care, relying solely on them poses risks due to a lack of formal medical training. Improving modern healthcare to be both higher in quality and more accessible is essential, as affordability and trust encourage utilization. Building trust between medical professionals and the community can bridge fears and doubts, connecting traditional practices with modern medicine. Addressing this issue requires a balanced approach that respects cultural beliefs while promoting safe treatments. Collaborative health programs valuing traditions and fostering mutual respect between modern and traditional healers can enhance the health and well-being of rural communities in Abuyog, Leyte while preserving their cultural identity.
REFERENCES
Adovo, Arvin Jake, et al. (2025). Documenting and Analyzing Folk Healing Practices in Tabaco City, Albay. Dúnong: UP Diliman Journal of Student Research, 2, 31-48. https://journals.upd.edu.ph/index.php/Dunong/article/view/10439
Ajzen, Icek (2005). Attitudes, Personality and Behavior (2nd ed.) 10.1036/9780335224005
Bibon, M. B. (2021). Indigenous knowledge meets science: A saponin phytochemical screening of folk medicines used for treating cough and colds in Cagraray Island, Philippines. International Journal of Scientific Research in Biological Sciences, 8(5), 8–15. Write the DOI.
Creswell, J. W. (2013). Qualitative inquiry & research design: Choosing among five approaches (3rd ed.). Thousand Oaks, CA: SAGE.
De Guzman, A. A., et al. (2020). Ethnobotanical research on medicinal plants used by Visayan communities. HTML Services.
Finlay, L. (2002). “Outing” the researcher: The provenance, process, and practice of reflexivity. Qualitative Health Research, 12(4), 531–545. https://doi.org/10.1177/104973202129120052
Frank, J. D., & Frank, J. B. (1993). Persuasion and Healing: A Comparative Study of Psychotherapy (3rd ed.) is 10.56021/9780801840678.
Frontiers in Tropical Diseases. (2023). Traditional healers' roles, and the challenges they face in disease prevention and control.
Gamba, et al. (2023). Association between total dietary phytochemical intake and cardiometabolic health outcomes—Results from a 10-year follow-up on a middle-aged cohort population. Nutrients, 15(22), 4793. https://doi.org/10.3390/nu15224793
Health Prospect. (2011). Role of Indigenous Healers in Primary Health Care, 10.
JJ Posadas. (2015). The Health Sciences Journal, 4(1), 26-35.
Kohrt, B. A., et al. (2020). Common Factors Theory Applied to Traditional Healers in Rural Nepal. PMC. https://pmc.ncbi.nlm.nih.gov/articles/PMC7531438/
Labastida, S. C. L., et al. (2016). Tradisyunal nga Pamulong: A Rationale on the Persistence of Faith Healing Practices in Miagao, Iloilo. Research Gate, 2.
Levesque, J. F., Harris, M. F., & Russell, G. (2013). Patient-centred access to health care: Conceptualising access at the interface of health systems and populations. International Journal for Equity in Health, 12, Article No. 18. https://doi.org/10.1186/1475-9276-12-18
McKinley, C. E., & Lowe, L. R. (2023). Health-care access experiences of Indigenous members of a Gulf Coast, non-federally recognized tribe. American Indian Culture and Research Journal, 46(2), 23–46. https://doi.org/10.17953/aicrj.46.2.mckinley
Moser, A et al. (2017). Series: Practical guidance to qualitative research. Part 2: Context, research questions and designs. European Journal of General Practice, 23(1), 274–279. https://doi.org/10.1080/13814788.2017.1375090
Palmiano, D. A., & Molina, Y. J. D. (2021). Belief persistence and reliance on traditional healing of students at Central Bicol State University of Agriculture. Journal Sains Kesihatan Malaysia, 19(1), 39–47. https://doi.org/10.17576/JSKM-2021-1901-05
Philippine Information Agency. (2025, March 10). Fatal fake: Uncertified ‘chiropractor’ sparks alarm. https://pia.gov.ph/fatal-fake-uncertified-chiropractor-sparks-alarm/
Rondilla, J., et al. (2021). Folk Medicine in the Philippines: A phenomenological study of health-seeking individuals. International Journal of Medical Students, 9(3), 212–218. https://doi.org/10.5195/ijms.2021.849
Scribbr. (2023, January 16). Purposive sampling: Definition, types, and examples. Scribbr. https://www.scribbr.com/methodology/purposive-sampling/
Sosa, B. I. III. (2016). Traditional medicine in Filipino patients’ therapeutic itineraries. Science and Technology Information Institute.
Stuart, G. (2003). The Healers. Philippine Alternative Medicine. http://Stuartxchange.com/Albularyo.html
https://stephenbarkley.com/2017/06/12/phenomenological-research-methods-clark-moustakas/
Tan, M. L. (2008). Revisiting usog, pasma, kulam. Quezon City: University of the Philippines Press.
Umali, J. (2015). Gov’t seeks ‘albularyo’ certification. Kicker Daily News.
DOI 10.5281/zenodo.17204451
