May 31, 2024 • 26 mins
In the second part of this episode, we shift our focus to personalistic and naturalistic causes of illness. We explore the supernatural and environmental factors that Filipinos believe can affect health.
For personalistic causes, we discuss:
This episode was inspired by the insights from Michael Tan's book, Revisiting Usog, Pasma, Kulam, which provides a deep dive into these fascinating beliefs.
Music by Karl Casey @ White Bat Audio
Become a supporter of this podcast: https://www.spreaker.com/podcast/lilweird-podcast--6099720/support.
For personalistic causes, we discuss:
- Engkanto: Elusive nature spirits believed to cause illness when disturbed.
- Kulam: The dark art of sorcery, where curses and hexes bring about physical and mental ailments. (For more information about Filipino Folk Magic, check out Episode 4)
- Aswang: Spine-chilling legends of witches who prey on the weak and vulnerable.
- Pasma: The belief that sudden changes in temperature can wreak havoc on the body, causing trembling hands and muscle spasms.
- Lamig: A condition believed to be caused by exposure to cold or damp environments, leading to muscle stiffness and aches.
This episode was inspired by the insights from Michael Tan's book, Revisiting Usog, Pasma, Kulam, which provides a deep dive into these fascinating beliefs.
Music by Karl Casey @ White Bat Audio
Become a supporter of this podcast: https://www.spreaker.com/podcast/lilweird-podcast--6099720/support.
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
(00:00):
Welcome back to our exploration of illnesscauses according to Philippine culture and tradition.
In the first part, we delveinto the mystical causes, uncovering the unsin
forces believed to affect health. Nowwe turn our attention to the intriguing realm
of personalistic causation. In Philippine folkbelieves, illnesses are often seen as more
(00:21):
than just physical ailments. Imagine fallingill not from a virus, but because
of an unseen force or a mysticalbeef. This part of our journey delves
into the world where magic and religionintertwined. Will explore eerie tales of encanto,
the illusive nature spirits, the darkarts of sorcery or quillium, and
(00:42):
despine chilling legends of a swamp orwitchcraft. Personalistic causes attribute illness to supernatural
beings or forces. Will unravel whatit means to fall ill under the influence
of these mystical entities, and howthese beliefs shape the understanding and treatment of
sickness in Filipino culture. So joinme as we take a brief, yet
(01:04):
treating journey into the hunting world ofpersonalistic causation, where the lines within the
natural and supernatural blur. In thePhilippines, traditional beliefs about illness often involve
supernatural elements, particularly the influence ofencantos. These mythical beings, described as
(01:25):
nature's spirits or enchanted entities, arethought to reside in forests, mountains,
and large trees. Disbelief in encantusis part of the broader system of personalistic
causation, which attributes illness to supernaturalbeings or malicious humans. So what are
encantos and cantus are mythical creatures typlyembedded in Filipino folklore, Often depicted as
(01:49):
beautiful, eterial beings, they canbe either benevolent or malevolent, building the
power to influence the physical and emotionalwell being of his So how do enc
cantus costs sickness? Filipinos believe thatencandles can cause illness in several ways.
First, offense to encandas disturbing thenatural habitat of encantos, such as cutting
(02:10):
wood or a tree they inhabit orbuilding on their land, can anger them.
These disrespect can result in curses orillnesses inflicted on the offender or their
family. Possession and hunting and cantasmay possess individuals, causing them fever,
chills, seizures, or unexplained bodypain, attraction and obsession. Sometimes,
(02:32):
and encanta may become infatuated with aperson. This unwanted supernatural attention can result
in illness or prolonged madis, withthe afflicted individuals suffering from recurring dreams in
samia or persistent bickness. The beliefin the candles reflect the deep connection of
Filipino culture with nature and the supernatural. It underscores a worldview where the natural
(02:55):
and spiritual realms are closely intertwined,emphasizing the importance of respecting nature. This
belief system highlights the role of traditionalhealers in Filipino society, who breach the
gap between the scene and unscein worlds. In conclusion, the belief in cantus
as a cause of sickness is asignificant aspect of Filipino culture, demonstrating the
(03:16):
blend of animistic and supernatural elements intheir understanding of health and illness. It
showcases how traditional beliefs coexist with modernmedicine, providing a holistic approach to health
that encompasses both physical and spiritual wellbeing. As we have seen, the
belief in in cantus offers a fascinatinglimbs into the mystical side of Filipino culture,
(03:39):
where nature spirits can influence our veryhealth. But the supernatural doesn't end
with nature's enchanted beings. Now,let's tell deeper into the shadows and explore
the eerie world of sorcery or kullam. This dark art involves spells, rituals,
and curses, where human malice mythssupernatural, creating a potent mix of
(04:01):
fear and intrigue. If you're intriguedby this topic, be sure to check
out episode four, where we divedeeper into the mysteries of Quillam and explore
other facets of Philippine folk magic.The implications of these beliefs on the social
system are profound. Sorcery is notmerely a matter of superstition. It is
wiven into the fabric of societal normsand justice. In many cases, sorcery
(04:26):
is perceived as a means to secrettribution or restore balance when wrongdoings are relieved
to have occurred. For instance,if someone feels wrong or harm by another,
they might consult a sorcerer to casta spell as a form of justice.
This practice stems from a traditional senseof morality, where the sorcerer's actions
(04:47):
are justified if the target is indeedguilty of the alleged wrongdoing. The reliance
on sorcery for justice reflects the community'sattempt to maintain social harmony and address grievances
in a context where formal legal systemsmay be inaccessible or ineffective. However,
it also perpetrates fear and suspicion,as individuals may live in constant concern about
(05:14):
becoming the target of a sorcerer's ire. This dynamic can create a culture of
caution and mistrust, where social interactionsare heavily influenced by the potential threat of
supernatural retribution. Despite the modern advancementsin health care and law, these beliefs
in sorcery and its implications for justiceand balance remain resilient. They highlight a
(05:38):
unique intersection of cultural tradition and socialgovernance where the mystical and the mundane coexists,
influencing the lives and interactions of peoplewithin the community. As we continue
our journey through the supernatural landscape ofthe Philippines, we encounter one of the
most feared entities in Philippino folklore ds one. Unlike the enchanting and cant
(06:00):
or the secretive practitioners of Kulam,the song is often portrayed as a witch,
typically a woman living in isolation,shrouded in mystery and fear. In
the heart of Filipino culture, particularlyin the Besis region and the Southern Philippines,
lyrics a figure of profound fear andsuperstition thee These witches are believed to
(06:21):
bring illness and misfortune to their communities, embodying the darkest aspects of folklore.
Often depicted as solitary women with darkmagical powers, the swan stands as a
symbol of malevolence. By day,and a swan blends seamlessly into society,
appearing as an ordinary woman. However, as night falls, her true sinister
(06:44):
nature is revealed. Known for theircunning and ability to inflict harm, as
songs are thought to cause various ailmentsthrough curses, hexes, and even physical
attacks. They are particularly feared fortargeting the most vulnerable, pregnant women and
children, or even the dead.The fear of us swans extend beyond their
supernatural abilities in many communities, womenwho live alone or exhibit independence are most
(07:10):
likely to be labeled as a swans. This reflects deep societal fears and anxieties
about women who deviate from traditional roles. Such labeling can lead to social ostracism
or even violence against the suspected,which the presence of an aswang is seen
a significant threat, causing not onlyphysical harm but also psychological terror. The
(07:31):
mere suspicion that someone might be anda swan can disrupt the social pubric of
a community, leading to distrust andfear. Perception of a swans varies across
the Philippines. In the Visias andsouthern regions, strong independent women are often
feared and suspected of being as swangs. These women are seen as threuts to
(07:53):
social order and traditional gender roles,embodying the community's anxieties about deviating from the
Conversely, in the Northern Philippines,the cultural attitude towards independent women is more
positive. Here, such women aremore likely to be respected and viewed as
assets to the community. Their independenceand strength are often pacitively, reflecting a
(08:16):
different set of cultural values regarding women'srole to belief in aswungs as switches who
cause illnesses underscores keep seated cultural fearsand mechanisms of social control within Philippino communities,
especially in the Besides region, womenwho are independent or solitary are often
(08:37):
unfairly targeted, highlighting and going issuesof gender and societal expectations. In contrast,
the northern regions of the Philippines offera more positive outlook, recognizing the
value and contributions of strong, independentwomen to society. These regional contrast provides
a numan's understanding of how folklore andsocial norms intersect in different parts of the
(09:00):
country. Now, let's move ontothe third and final category of illness causation.
According to the cultural health beliefs inthe Philippines, the naturalistic perspective.
In this view, Vargi's natural phenomenaare seen as causes of illness. Filipinos
attribute sickness to environmental factors which arebelieved to disrupt the body's balance. Let's
(09:22):
explore some of these naturalistic causes.Winds. Seasonal changes bring about different wind
patterns which were believed to affect health. For instance, the concept of synomon
lupa, or vapors emanating from theground, is thought to carry harmful elements,
especially during warm weather. There's alsoa cultural fear of rain, which
(09:43):
explains why people cover their heads whenit rains to protect themselves from dispersived harmful
effects. Thunder. Thunder is anotherphenomenon believed to cause illness. The loud
silent sun is thought to disturb thebody's equilibrium, potentially leading to ailments.
This belief is rooted in the ideathat natural forces can have a direct impact
(10:07):
on human health. Hot and coldsyndrome. Perhaps one of the most interesting
aspects of naturalistic illness causation is theconcept of hot and cold syndrome. This
is the basis for conditions like pasmaor pasmo, which seem to be derived
from the Spanish word aspasimo or spasm. The belief is that an imbalance between
(10:30):
hot and cold elements in the bodycan lead to spasms or other health issues.
For example, engaging in hot activityand then immediately exposing oneself to cold
like washing hands in cold water afteriron includes is thought to cause spasma,
lemage or cold In Filipino culture,for example, engaging in hot activity and
(10:52):
then immediately exposing oneself to cold likewashing hands with cold water after iron includes
is thought to pasa. In Filipinoculture, lemig is a term commonly used
to describe a condition believed to becaused by exposure to cold or dumb environments.
This concept is a part of traditionalFilipino health beliefs and practices, which
(11:16):
often combine indigenous knowledge with influences fromChinese and Western medicine. These naturalistic explanations
showcase the deep connection Filipinos how withtheir environment and highlight how traditional beliefs about
health are interwoven with everyday life andnature. These natural causes may seem strange
to many Filipinos, and some mighteven be unfamiliar with them. However,
(11:39):
the concept of hot and cold syndromeknown as pasma is widely recognized and commonly
discussed. Therefore, will focus onthis particular belief. In the Philippines,
there's a traditional belief in balancing hotand cold, or in it at lemig
to maintain health. This idea,known as humoral pathology, was likely brought
(12:01):
to the Philippines by the Spanish throughtheir doctors and clergy. Although this concept
didn't exist in Spanish folk medicine,it was part of medical knowledge that the
Spanish passed on to Hispanic America andthe Philippines. These Pilippine hot and cold
interactions influences how Filipinos understand and treatvarious illnesses today. In Filippino traditional medicine,
(12:22):
pasma extend beyond near mascle spasms andis considered unexposure illness, believed the
result from sudden temperature changes, suchas when a person who is very hot
gets exposed to cold or visivers.For instance, someone who becomes very hot
from strenuous activity is advice against immediatelypainting in cold water, as this abrupt
(12:45):
change is thought to cause pasma.Similarly, menstruating women considered to be in
hot state are advised not to beto avoid pessima. Women who have just
given bird, also seen as hot, should avoid hot foods that could wars
in their condition. People suffering frompasima often reports symptoms like hand tremors,
sweaty palms, numbness, and pain. Certain occupations, including farmers, secretaries,
(13:09):
pianists, students, factory workers,athletes, and laundry women are believed
to be more prone to pasma dueto their extensive use of hands. This
belief underscores how both allopathic or thedanger of mixing hot and cold and homeopathic
the harm of aggravating hat with morehot principles are integrated into traditional Filippin health
(13:30):
practices. In more recent times,condition known as pasima has attracted medical attention.
Some doctors focus on the tremors andsee it as a neurological issue,
while others think it could be relatedto the endocrine system passively involving the thyroid.
A study conducted in two thousand andseven by the Department of Physiology at
the University of the Philippines College ofMedicine looked into this. They observe a
(13:54):
group of laundry women, some withcomplaints of pasma and some without. These
women underwent various tests, including checkingblood pressure, bloody mass index, blood
sugar levels, and different neurological assessments. Since pasma often involves neurological symptoms like
hand tremors, the researchers examined thewomen's nerve sensitivity to touch, pain,
(14:18):
temperature, vibration, and position,along with their reflexes, nerve function,
muscular strength, and autonomous nervous systemlike blood pressure and respiration. Due to
similarities between pasma symptoms and conditions likediabetes and thyroid issues. The researchers also
check for blood sugar levels and thyroidfunction. They also considered if pasma could
(14:43):
be related to their occupation, lookingat their years of work, hours spent
ironing per week, and other factorslike smoking habits. After extensive testing,
the researchers didn't find significant differences betweenwomen with and without pasma in most areas,
including body mass index, men opposesmoking history, and signals of carpal
(15:07):
tunnel syndrome. This suggests that understandingpasma remains a complex challenge in the medical
field. The research they maungoverned unintriguingdetail. During their study, they found
that women without pasma returned to normalblood pressure levels more quickly after tests like
hand grips and cold press or testscompared to women with pasma. This small
(15:30):
difference raise a question could women withpasma be more sensitive to the communitative effect
of stressors than those without. Thisfinding seem to align with another aspect of
the women's lives. Women reporting pasmatended to have more jobs and longer hours,
particularly in ironing tasks. This suggeststhat women with pasma might experience higher
(15:52):
levels of stress and may take longerto recover from those stressors, as indicated
by their slow where blood pressure recovery. The helper shared common beliefs about the
causes and symptoms of pasma, suchas mixing hot and cold, sweaty palms,
and tremors. However, treatments variedwidely, from coconut oil and alcohol
(16:15):
to the infamous remedy of urine.Prevention methods also followed a pattering, emphasizing
rests before exposure to cold water.This highlights the importance of understanding people's experiences
and their perceptions of what's natural orunnatural. People often express feelings of being
(16:37):
overwork or exhausted, which they associatewith pasma. There's a complex interplay between
biology and culture, where patients experiencethis comfort and express it as pasma,
using hot or cold interactions symbolically toemphasize the sense of tea unnatural. Well
health professionals may view this asumatization.It's a significant sympatization given its impact on
(17:04):
the autonomic nervous system, leading tochanges in blood pressure and tremors. The
challenge lies in bridging the measurable medicalconditions with the symbolic meanings people attached to
pasma and understanding the social context inwhich these beliefs and experiences are shape and
reinforce. Despite the prevalence of pasimaand Filipino cultural beliefs, modern medical science
(17:30):
does not recognize it as a medicalcondition. However, the symptoms associated with
pasma are real and can be explainedby muscle fatigue or nerve issues. The
persistence of this belief highlights the intersectionof tradition and modernity in the Philippines,
where cultural practices coexist with contemporary healthknowledge. The belief in pasma as natural
(17:55):
costs of illness showcases the deep rootedcultural health practices in the Philippines. While
some naturalistic explanations may seem strange orunfamiliar, pasma remains a widely recognized and
practice concept. This illustrates the enduringinfluence of traditional beliefs on Filipino health practices
(18:15):
and the ongoing dialog between cultural heritageand modern medicine. Closely related to pasma
is the concept of lamigue. InFilipino culture, le meg describes a condition
believed to be caused by exposure tocold or dump environments. This belief is
rooted in traditional Filipino health practices,which often combine indigenous knowledge she influences from
(18:40):
Chinese and Western medicine. Le Meigis thought to result from staying in air
conditioned rooms for long periods, gettingwet in the rain, or being in
drafty environments. It is believed thatlamig disrupts the body's balance, leading to
various ailments such as muscle stiffness,aches, and join discomfort. This concept
(19:02):
is somewhat similar to the idea ofcold in the traditional Chinese medicine, where
maintaining a balance between hot and coldelements is crucial for health. Common symptoms
attributed to lemigue include muscle stiffness,joint pain, and body aches. Believe
the result from cold penetrating the body. Some also believe that lemig can cause
(19:22):
cold cuffs and other respiratory issues dueto the body being weakened by cold exposure.
Additionally, people may report feeling generallyunwell, tired, or sluggish.
Treatment practices for lamig are rooted intraditional methods. Helot, a traditional Filipino
massage, is often used to treatlamig. The message involves tip tissue manipulation
(19:47):
to release strap cold and restore balance. Various herbal treatments and warm concoctions such
as ginger tea are believed to helpexpel lamig from the body. Additionally,
practice like avoiding bats immediately after exposure, touring or cold weather or sucob,
wrapping the body with warm blankets orballad, and steam inhalation with medicinal herbs
(20:11):
or zuob are used to combat theeffects of lemig. In Filipino culture,
preventive measures are commonly taken to avoidleamigue, such as wearing warm clothing,
avoiding direct exposure to cold drafts,and not sitting on cold surfaces. The
term lemague is part of everyday languageand health discussions among Filipinos, reflecting its
(20:36):
deep rooted presence in the culture.While the belief in lemig percies, especially
in rural areas, it coexists withmodern medical understanding, some medical practitioners may
acknowledge these traditional beliefs and incorporate themin their holistic approach to patient care.
Modern medical explanations can breach traditional beliefsabout lemage established medical knowledge. For example,
(21:03):
muscle stiffness and joint pain, oftenattributed to lamige, can result from
prolonged exposure to cold temperatures, causingmuscles to contract and joints to become less
flexible. Cold weather can exacerbate conditionslike arthritis or cause muscle strains due to
reduce blood flow and tightness. Similarly, cold and damp conditions can weaken the
(21:26):
immune system, making one more susceptibleto virus infections like the common code.
Aligning with the belief that lemage causesrespiratory issues. Understanding lemigue in the context
of muscle enjoint pain, respiratory issues, and general malice allows for a more
holistic approach to treatment, integrating bothtraditional practices and modern medical knowledge. This
(21:52):
integrative approach can help address the physicaland psychological effects of cold weather on health.
This episode to embark on a journeythrough the fascinating and intricate understanding of
health in Filipino culture, delving intothe myriad beliefs surrounding the causes of illness.
This exploration took us deep into theheart of Filipino traditions, where mystical,
(22:14):
personalistic, and naturalistic explanations are woveninto the fabric of everyday life.
From the life force that sustains fatalityto the fearsome bud that hunts asleep.
We sought to eliminate these uncommon andoften stange beliefs, not just from a
cultural perspective, but also through thelens of modern understanding. Our journey began
with the mystical causes of illness,where unstined and supernatural forces are believed to
(22:38):
play a significant role in health.To explore the concept of life force,
an invisible energy that is thought tosustain our vitality. When these life forces
disrupted or depleted, illness is believedto follow. Traditional healers known as helot
use varus tech mix to restore thisbalance and promote healing. We also delve
into the terrifying phenomenon of on what, a deadly form of sleep paralysis,
(23:02):
attributed to malevolent spirits. This condition, shrouded in both medical mystery and supernatural
fear, exemplifies the deep connection Filipinoshave with the spiritual realm. We visited
the concept of soul loss, atopic we thoroughly examined in our previous episode.
For those interested in exploring this further, Episode six delves into the soul
(23:22):
and the after life according to earlyFilipino beliefs. Additionally, we briefly touch
upon the mystical causes such as spiritualpollution, faith, and mystical retribution.
These beliefs underscore the profound influence ofthe spiritual and mystical in Filipino health practices.
Next, we move into the realmof personalistic beliefs, where illnesses are
attributed to magical and religious causes.We ventured into the intriguing world of encantos,
(23:48):
the nature spirits that dwell in theforests and mountains believe to cause illness
when disturbed are disrespected. We explorethe dark arts of gulam or sorcery,
where curses and hexes bring about fear, physical and mental ailments, often necessitating
the intervention of traditional healers. Finally, without into the spine chilling tales of
the swam, which is to preyon the weak and vulnerable, causing fear
(24:11):
and sickness within their communities. Thesepersonalistic beliefs highlight the rich tapestry of Filippino
folklore and enduring the power of supernaturalnarratives and explaining the unexplainable. Our exploration
concluded with the naturalistic explanations for illness, where environmental factors are walue to disrupt
the body's balance. We focus onpasma the hot and colde syndrome that arises
(24:33):
from sudden temperature changes, and lebiguspeitef deeply rooted in Filipino culture, reflects
the intricate ways in which natural phenomenaare thought to impact health. We also
touch upon other naturalistic causes such asharmful winds, thunder, and seasonal changes,
further illustrating the holistic approach Filipinos taketowards understanding and managing health. By
examining these beliefs, we gain adeeper appreciation for the rich cultural heritage of
(24:59):
the Philippines and the ways in whichtraditional and modern perspectives on health can co
exist. These stories and practices highlightthe enduring connection between Filipinos their natural and
spiritual worlds, offering a holistic approachto health that encompasses both physical and spiritual
well being. As we conclude thisepisode, let us remember that these beliefs
and practices are more than mere curiosities. They are integral to the cultural identity
(25:25):
and daily lives of many Filipinos.They speak to the human experience of seeking,
understanding, and control over the forcesthat impact our health and well being.
Where there is true the skilled handsof among helot, the nurturing wisdom
of a grandmother, or the preciseexpertise of a doctor. The Philippine approach
to health is a vivid tapestry oftradition and innovation, interwoven with a deep
(25:48):
respect for the past and a keeneye towards the future. Thank you for
joining us in this enlightening journey throughthe mystical, personalistic, and naturalistic causes
of illness in Filipino Costure. Tuneyou next time as you continue to uncover
the weird and wonderful aspects of theworld around us. Remember the stories we
tell and the beliefs we hold arenot just reflections of our past, but
(26:12):
also guideposts of our feuture. Ifyou enjoy it this episode, please subscribe
to the Liel Weird Podcasts and leaveus a review on your favorite podcast platform.
Your feedback helps us improve and bringyou more intriguing content. If you
have any stories, questions, ortopics you'd like me to cover, just
reach out to me at my websiteor leave a review on your podcast platform.
(26:36):
I'd love so much to hear fromyou. Until next time, remember
to embrace the strange, question theordinary, and keep exploring. Stay weird
is, stay curious and stay tunedfor more on Lil Weird Podcast. Thanks
for listening.
Welcome back to our exploration of illnesscauses according to Philippine culture and tradition.
In the first part, we delveinto the mystical causes, uncovering the unsin
forces believed to affect health. Nowwe turn our attention to the intriguing realm
of personalistic causation. In Philippine folkbelieves, illnesses are often seen as more
(00:21):
than just physical ailments. Imagine fallingill not from a virus, but because
of an unseen force or a mysticalbeef. This part of our journey delves
into the world where magic and religionintertwined. Will explore eerie tales of encanto,
the illusive nature spirits, the darkarts of sorcery or quillium, and
(00:42):
despine chilling legends of a swamp orwitchcraft. Personalistic causes attribute illness to supernatural
beings or forces. Will unravel whatit means to fall ill under the influence
of these mystical entities, and howthese beliefs shape the understanding and treatment of
sickness in Filipino culture. So joinme as we take a brief, yet
(01:04):
treating journey into the hunting world ofpersonalistic causation, where the lines within the
natural and supernatural blur. In thePhilippines, traditional beliefs about illness often involve
supernatural elements, particularly the influence ofencantos. These mythical beings, described as
(01:25):
nature's spirits or enchanted entities, arethought to reside in forests, mountains,
and large trees. Disbelief in encantusis part of the broader system of personalistic
causation, which attributes illness to supernaturalbeings or malicious humans. So what are
encantos and cantus are mythical creatures typlyembedded in Filipino folklore, Often depicted as
(01:49):
beautiful, eterial beings, they canbe either benevolent or malevolent, building the
power to influence the physical and emotionalwell being of his So how do enc
cantus costs sickness? Filipinos believe thatencandles can cause illness in several ways.
First, offense to encandas disturbing thenatural habitat of encantos, such as cutting
(02:10):
wood or a tree they inhabit orbuilding on their land, can anger them.
These disrespect can result in curses orillnesses inflicted on the offender or their
family. Possession and hunting and cantasmay possess individuals, causing them fever,
chills, seizures, or unexplained bodypain, attraction and obsession. Sometimes,
(02:32):
and encanta may become infatuated with aperson. This unwanted supernatural attention can result
in illness or prolonged madis, withthe afflicted individuals suffering from recurring dreams in
samia or persistent bickness. The beliefin the candles reflect the deep connection of
Filipino culture with nature and the supernatural. It underscores a worldview where the natural
(02:55):
and spiritual realms are closely intertwined,emphasizing the importance of respecting nature. This
belief system highlights the role of traditionalhealers in Filipino society, who breach the
gap between the scene and unscein worlds. In conclusion, the belief in cantus
as a cause of sickness is asignificant aspect of Filipino culture, demonstrating the
(03:16):
blend of animistic and supernatural elements intheir understanding of health and illness. It
showcases how traditional beliefs coexist with modernmedicine, providing a holistic approach to health
that encompasses both physical and spiritual wellbeing. As we have seen, the
belief in in cantus offers a fascinatinglimbs into the mystical side of Filipino culture,
(03:39):
where nature spirits can influence our veryhealth. But the supernatural doesn't end
with nature's enchanted beings. Now,let's tell deeper into the shadows and explore
the eerie world of sorcery or kullam. This dark art involves spells, rituals,
and curses, where human malice mythssupernatural, creating a potent mix of
(04:01):
fear and intrigue. If you're intriguedby this topic, be sure to check
out episode four, where we divedeeper into the mysteries of Quillam and explore
other facets of Philippine folk magic.The implications of these beliefs on the social
system are profound. Sorcery is notmerely a matter of superstition. It is
wiven into the fabric of societal normsand justice. In many cases, sorcery
(04:26):
is perceived as a means to secrettribution or restore balance when wrongdoings are relieved
to have occurred. For instance,if someone feels wrong or harm by another,
they might consult a sorcerer to casta spell as a form of justice.
This practice stems from a traditional senseof morality, where the sorcerer's actions
(04:47):
are justified if the target is indeedguilty of the alleged wrongdoing. The reliance
on sorcery for justice reflects the community'sattempt to maintain social harmony and address grievances
in a context where formal legal systemsmay be inaccessible or ineffective. However,
it also perpetrates fear and suspicion,as individuals may live in constant concern about
(05:14):
becoming the target of a sorcerer's ire. This dynamic can create a culture of
caution and mistrust, where social interactionsare heavily influenced by the potential threat of
supernatural retribution. Despite the modern advancementsin health care and law, these beliefs
in sorcery and its implications for justiceand balance remain resilient. They highlight a
(05:38):
unique intersection of cultural tradition and socialgovernance where the mystical and the mundane coexists,
influencing the lives and interactions of peoplewithin the community. As we continue
our journey through the supernatural landscape ofthe Philippines, we encounter one of the
most feared entities in Philippino folklore ds one. Unlike the enchanting and cant
(06:00):
or the secretive practitioners of Kulam,the song is often portrayed as a witch,
typically a woman living in isolation,shrouded in mystery and fear. In
the heart of Filipino culture, particularlyin the Besis region and the Southern Philippines,
lyrics a figure of profound fear andsuperstition thee These witches are believed to
(06:21):
bring illness and misfortune to their communities, embodying the darkest aspects of folklore.
Often depicted as solitary women with darkmagical powers, the swan stands as a
symbol of malevolence. By day,and a swan blends seamlessly into society,
appearing as an ordinary woman. However, as night falls, her true sinister
(06:44):
nature is revealed. Known for theircunning and ability to inflict harm, as
songs are thought to cause various ailmentsthrough curses, hexes, and even physical
attacks. They are particularly feared fortargeting the most vulnerable, pregnant women and
children, or even the dead.The fear of us swans extend beyond their
supernatural abilities in many communities, womenwho live alone or exhibit independence are most
(07:10):
likely to be labeled as a swans. This reflects deep societal fears and anxieties
about women who deviate from traditional roles. Such labeling can lead to social ostracism
or even violence against the suspected,which the presence of an aswang is seen
a significant threat, causing not onlyphysical harm but also psychological terror. The
(07:31):
mere suspicion that someone might be anda swan can disrupt the social pubric of
a community, leading to distrust andfear. Perception of a swans varies across
the Philippines. In the Visias andsouthern regions, strong independent women are often
feared and suspected of being as swangs. These women are seen as threuts to
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social order and traditional gender roles,embodying the community's anxieties about deviating from the
Conversely, in the Northern Philippines,the cultural attitude towards independent women is more
positive. Here, such women aremore likely to be respected and viewed as
assets to the community. Their independenceand strength are often pacitively, reflecting a
(08:16):
different set of cultural values regarding women'srole to belief in aswungs as switches who
cause illnesses underscores keep seated cultural fearsand mechanisms of social control within Philippino communities,
especially in the Besides region, womenwho are independent or solitary are often
(08:37):
unfairly targeted, highlighting and going issuesof gender and societal expectations. In contrast,
the northern regions of the Philippines offera more positive outlook, recognizing the
value and contributions of strong, independentwomen to society. These regional contrast provides
a numan's understanding of how folklore andsocial norms intersect in different parts of the
(09:00):
country. Now, let's move ontothe third and final category of illness causation.
According to the cultural health beliefs inthe Philippines, the naturalistic perspective.
In this view, Vargi's natural phenomenaare seen as causes of illness. Filipinos
attribute sickness to environmental factors which arebelieved to disrupt the body's balance. Let's
(09:22):
explore some of these naturalistic causes.Winds. Seasonal changes bring about different wind
patterns which were believed to affect health. For instance, the concept of synomon
lupa, or vapors emanating from theground, is thought to carry harmful elements,
especially during warm weather. There's alsoa cultural fear of rain, which
(09:43):
explains why people cover their heads whenit rains to protect themselves from dispersived harmful
effects. Thunder. Thunder is anotherphenomenon believed to cause illness. The loud
silent sun is thought to disturb thebody's equilibrium, potentially leading to ailments.
This belief is rooted in the ideathat natural forces can have a direct impact
(10:07):
on human health. Hot and coldsyndrome. Perhaps one of the most interesting
aspects of naturalistic illness causation is theconcept of hot and cold syndrome. This
is the basis for conditions like pasmaor pasmo, which seem to be derived
from the Spanish word aspasimo or spasm. The belief is that an imbalance between
(10:30):
hot and cold elements in the bodycan lead to spasms or other health issues.
For example, engaging in hot activityand then immediately exposing oneself to cold
like washing hands in cold water afteriron includes is thought to cause spasma,
lemage or cold In Filipino culture,for example, engaging in hot activity and
(10:52):
then immediately exposing oneself to cold likewashing hands with cold water after iron includes
is thought to pasa. In Filipinoculture, lemig is a term commonly used
to describe a condition believed to becaused by exposure to cold or dumb environments.
This concept is a part of traditionalFilipino health beliefs and practices, which
(11:16):
often combine indigenous knowledge with influences fromChinese and Western medicine. These naturalistic explanations
showcase the deep connection Filipinos how withtheir environment and highlight how traditional beliefs about
health are interwoven with everyday life andnature. These natural causes may seem strange
to many Filipinos, and some mighteven be unfamiliar with them. However,
(11:39):
the concept of hot and cold syndromeknown as pasma is widely recognized and commonly
discussed. Therefore, will focus onthis particular belief. In the Philippines,
there's a traditional belief in balancing hotand cold, or in it at lemig
to maintain health. This idea,known as humoral pathology, was likely brought
(12:01):
to the Philippines by the Spanish throughtheir doctors and clergy. Although this concept
didn't exist in Spanish folk medicine,it was part of medical knowledge that the
Spanish passed on to Hispanic America andthe Philippines. These Pilippine hot and cold
interactions influences how Filipinos understand and treatvarious illnesses today. In Filippino traditional medicine,
(12:22):
pasma extend beyond near mascle spasms andis considered unexposure illness, believed the
result from sudden temperature changes, suchas when a person who is very hot
gets exposed to cold or visivers.For instance, someone who becomes very hot
from strenuous activity is advice against immediatelypainting in cold water, as this abrupt
(12:45):
change is thought to cause pasma.Similarly, menstruating women considered to be in
hot state are advised not to beto avoid pessima. Women who have just
given bird, also seen as hot, should avoid hot foods that could wars
in their condition. People suffering frompasima often reports symptoms like hand tremors,
sweaty palms, numbness, and pain. Certain occupations, including farmers, secretaries,
(13:09):
pianists, students, factory workers,athletes, and laundry women are believed
to be more prone to pasma dueto their extensive use of hands. This
belief underscores how both allopathic or thedanger of mixing hot and cold and homeopathic
the harm of aggravating hat with morehot principles are integrated into traditional Filippin health
(13:30):
practices. In more recent times,condition known as pasima has attracted medical attention.
Some doctors focus on the tremors andsee it as a neurological issue,
while others think it could be relatedto the endocrine system passively involving the thyroid.
A study conducted in two thousand andseven by the Department of Physiology at
the University of the Philippines College ofMedicine looked into this. They observe a
(13:54):
group of laundry women, some withcomplaints of pasma and some without. These
women underwent various tests, including checkingblood pressure, bloody mass index, blood
sugar levels, and different neurological assessments. Since pasma often involves neurological symptoms like
hand tremors, the researchers examined thewomen's nerve sensitivity to touch, pain,
(14:18):
temperature, vibration, and position,along with their reflexes, nerve function,
muscular strength, and autonomous nervous systemlike blood pressure and respiration. Due to
similarities between pasma symptoms and conditions likediabetes and thyroid issues. The researchers also
check for blood sugar levels and thyroidfunction. They also considered if pasma could
(14:43):
be related to their occupation, lookingat their years of work, hours spent
ironing per week, and other factorslike smoking habits. After extensive testing,
the researchers didn't find significant differences betweenwomen with and without pasma in most areas,
including body mass index, men opposesmoking history, and signals of carpal
(15:07):
tunnel syndrome. This suggests that understandingpasma remains a complex challenge in the medical
field. The research they maungoverned unintriguingdetail. During their study, they found
that women without pasma returned to normalblood pressure levels more quickly after tests like
hand grips and cold press or testscompared to women with pasma. This small
(15:30):
difference raise a question could women withpasma be more sensitive to the communitative effect
of stressors than those without. Thisfinding seem to align with another aspect of
the women's lives. Women reporting pasmatended to have more jobs and longer hours,
particularly in ironing tasks. This suggeststhat women with pasma might experience higher
(15:52):
levels of stress and may take longerto recover from those stressors, as indicated
by their slow where blood pressure recovery. The helper shared common beliefs about the
causes and symptoms of pasma, suchas mixing hot and cold, sweaty palms,
and tremors. However, treatments variedwidely, from coconut oil and alcohol
(16:15):
to the infamous remedy of urine.Prevention methods also followed a pattering, emphasizing
rests before exposure to cold water.This highlights the importance of understanding people's experiences
and their perceptions of what's natural orunnatural. People often express feelings of being
(16:37):
overwork or exhausted, which they associatewith pasma. There's a complex interplay between
biology and culture, where patients experiencethis comfort and express it as pasma,
using hot or cold interactions symbolically toemphasize the sense of tea unnatural. Well
health professionals may view this asumatization.It's a significant sympatization given its impact on
(17:04):
the autonomic nervous system, leading tochanges in blood pressure and tremors. The
challenge lies in bridging the measurable medicalconditions with the symbolic meanings people attached to
pasma and understanding the social context inwhich these beliefs and experiences are shape and
reinforce. Despite the prevalence of pasimaand Filipino cultural beliefs, modern medical science
(17:30):
does not recognize it as a medicalcondition. However, the symptoms associated with
pasma are real and can be explainedby muscle fatigue or nerve issues. The
persistence of this belief highlights the intersectionof tradition and modernity in the Philippines,
where cultural practices coexist with contemporary healthknowledge. The belief in pasma as natural
(17:55):
costs of illness showcases the deep rootedcultural health practices in the Philippines. While
some naturalistic explanations may seem strange orunfamiliar, pasma remains a widely recognized and
practice concept. This illustrates the enduringinfluence of traditional beliefs on Filipino health practices
(18:15):
and the ongoing dialog between cultural heritageand modern medicine. Closely related to pasma
is the concept of lamigue. InFilipino culture, le meg describes a condition
believed to be caused by exposure tocold or dump environments. This belief is
rooted in traditional Filipino health practices,which often combine indigenous knowledge she influences from
(18:40):
Chinese and Western medicine. Le Meigis thought to result from staying in air
conditioned rooms for long periods, gettingwet in the rain, or being in
drafty environments. It is believed thatlamig disrupts the body's balance, leading to
various ailments such as muscle stiffness,aches, and join discomfort. This concept
(19:02):
is somewhat similar to the idea ofcold in the traditional Chinese medicine, where
maintaining a balance between hot and coldelements is crucial for health. Common symptoms
attributed to lemigue include muscle stiffness,joint pain, and body aches. Believe
the result from cold penetrating the body. Some also believe that lemig can cause
(19:22):
cold cuffs and other respiratory issues dueto the body being weakened by cold exposure.
Additionally, people may report feeling generallyunwell, tired, or sluggish.
Treatment practices for lamig are rooted intraditional methods. Helot, a traditional Filipino
massage, is often used to treatlamig. The message involves tip tissue manipulation
(19:47):
to release strap cold and restore balance. Various herbal treatments and warm concoctions such
as ginger tea are believed to helpexpel lamig from the body. Additionally,
practice like avoiding bats immediately after exposure, touring or cold weather or sucob,
wrapping the body with warm blankets orballad, and steam inhalation with medicinal herbs
(20:11):
or zuob are used to combat theeffects of lemig. In Filipino culture,
preventive measures are commonly taken to avoidleamigue, such as wearing warm clothing,
avoiding direct exposure to cold drafts,and not sitting on cold surfaces. The
term lemague is part of everyday languageand health discussions among Filipinos, reflecting its
(20:36):
deep rooted presence in the culture.While the belief in lemig percies, especially
in rural areas, it coexists withmodern medical understanding, some medical practitioners may
acknowledge these traditional beliefs and incorporate themin their holistic approach to patient care.
Modern medical explanations can breach traditional beliefsabout lemage established medical knowledge. For example,
(21:03):
muscle stiffness and joint pain, oftenattributed to lamige, can result from
prolonged exposure to cold temperatures, causingmuscles to contract and joints to become less
flexible. Cold weather can exacerbate conditionslike arthritis or cause muscle strains due to
reduce blood flow and tightness. Similarly, cold and damp conditions can weaken the
(21:26):
immune system, making one more susceptibleto virus infections like the common code.
Aligning with the belief that lemage causesrespiratory issues. Understanding lemigue in the context
of muscle enjoint pain, respiratory issues, and general malice allows for a more
holistic approach to treatment, integrating bothtraditional practices and modern medical knowledge. This
(21:52):
integrative approach can help address the physicaland psychological effects of cold weather on health.
This episode to embark on a journeythrough the fascinating and intricate understanding of
health in Filipino culture, delving intothe myriad beliefs surrounding the causes of illness.
This exploration took us deep into theheart of Filipino traditions, where mystical,
(22:14):
personalistic, and naturalistic explanations are woveninto the fabric of everyday life.
From the life force that sustains fatalityto the fearsome bud that hunts asleep.
We sought to eliminate these uncommon andoften stange beliefs, not just from a
cultural perspective, but also through thelens of modern understanding. Our journey began
with the mystical causes of illness,where unstined and supernatural forces are believed to
(22:38):
play a significant role in health.To explore the concept of life force,
an invisible energy that is thought tosustain our vitality. When these life forces
disrupted or depleted, illness is believedto follow. Traditional healers known as helot
use varus tech mix to restore thisbalance and promote healing. We also delve
into the terrifying phenomenon of on what, a deadly form of sleep paralysis,
(23:02):
attributed to malevolent spirits. This condition, shrouded in both medical mystery and supernatural
fear, exemplifies the deep connection Filipinoshave with the spiritual realm. We visited
the concept of soul loss, atopic we thoroughly examined in our previous episode.
For those interested in exploring this further, Episode six delves into the soul
(23:22):
and the after life according to earlyFilipino beliefs. Additionally, we briefly touch
upon the mystical causes such as spiritualpollution, faith, and mystical retribution.
These beliefs underscore the profound influence ofthe spiritual and mystical in Filipino health practices.
Next, we move into the realmof personalistic beliefs, where illnesses are
attributed to magical and religious causes.We ventured into the intriguing world of encantos,
(23:48):
the nature spirits that dwell in theforests and mountains believe to cause illness
when disturbed are disrespected. We explorethe dark arts of gulam or sorcery,
where curses and hexes bring about fear, physical and mental ailments, often necessitating
the intervention of traditional healers. Finally, without into the spine chilling tales of
the swam, which is to preyon the weak and vulnerable, causing fear
(24:11):
and sickness within their communities. Thesepersonalistic beliefs highlight the rich tapestry of Filippino
folklore and enduring the power of supernaturalnarratives and explaining the unexplainable. Our exploration
concluded with the naturalistic explanations for illness, where environmental factors are walue to disrupt
the body's balance. We focus onpasma the hot and colde syndrome that arises
(24:33):
from sudden temperature changes, and lebiguspeitef deeply rooted in Filipino culture, reflects
the intricate ways in which natural phenomenaare thought to impact health. We also
touch upon other naturalistic causes such asharmful winds, thunder, and seasonal changes,
further illustrating the holistic approach Filipinos taketowards understanding and managing health. By
examining these beliefs, we gain adeeper appreciation for the rich cultural heritage of
(24:59):
the Philippines and the ways in whichtraditional and modern perspectives on health can co
exist. These stories and practices highlightthe enduring connection between Filipinos their natural and
spiritual worlds, offering a holistic approachto health that encompasses both physical and spiritual
well being. As we conclude thisepisode, let us remember that these beliefs
and practices are more than mere curiosities. They are integral to the cultural identity
(25:25):
and daily lives of many Filipinos.They speak to the human experience of seeking,
understanding, and control over the forcesthat impact our health and well being.
Where there is true the skilled handsof among helot, the nurturing wisdom
of a grandmother, or the preciseexpertise of a doctor. The Philippine approach
to health is a vivid tapestry oftradition and innovation, interwoven with a deep
(25:48):
respect for the past and a keeneye towards the future. Thank you for
joining us in this enlightening journey throughthe mystical, personalistic, and naturalistic causes
of illness in Filipino Costure. Tuneyou next time as you continue to uncover
the weird and wonderful aspects of theworld around us. Remember the stories we
tell and the beliefs we hold arenot just reflections of our past, but
(26:12):
also guideposts of our feuture. Ifyou enjoy it this episode, please subscribe
to the Liel Weird Podcasts and leaveus a review on your favorite podcast platform.
Your feedback helps us improve and bringyou more intriguing content. If you
have any stories, questions, ortopics you'd like me to cover, just
reach out to me at my websiteor leave a review on your podcast platform.
(26:36):
I'd love so much to hear fromyou. Until next time, remember
to embrace the strange, question theordinary, and keep exploring. Stay weird
is, stay curious and stay tunedfor more on Lil Weird Podcast. Thanks
for listening.
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