Vol.

1 January 2012
Print ISSN 2244-1840 Online ISSN 2244-1832
International Peer Reviewed Journal
doi: http://dx.doi.org/10.7718/iamure.ijhe.v1i1.209

IAMURE International Journal of Health Education

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Maternal and Child Health Care

Practices of the Matigsalug Tribe in Simsimon,
Kalagangan, Bukidnon, Philippines
ARNULFO B. RAMOS
defenderc45@yahoo.com
Holy Cross of Davao College
Davao City, Philippines
Abstract - This study was conducted to document the practices
on maternal and child health care along the areas of pregnancy,
dietary systems, birthing, feeding, baptismal rituals, illnesses and
discipline among the Matigsalug tribe in Sitio Simsimon, community
Kalagangan, Bukidnon. The gathering of the data was obtained from
actual fieldwork. Key informant interview, participant observation
and photography were triangulated in this study. Findings show that
Sitio Simsimon is a mountainous area. Houses are made of rattan and
the people are practicing slash-burn farming. A Matigsalug pregnant
woman observes taboos to protect the infants life and health. Many
beliefs and practices on food have desirable effects on maternal and
child health. The mothers practiced breast feeding although working
mother sometimes trained the child to eat solid food. Circumcision,
tattoo, and the chewing of betel nut are practiced in the area. Illnesses
are diagnosed as caused by evil spirits. The Matigsalug taught their
children to value honesty, cultivate their farm and helped their father
in food hunting. It was concluded that the Matigsalug still possessed
certain indigenous maternal and child health care. It is recommended
that the Matigsalug mothers need adequate knowledge in hygiene and
nutrition to improve their maternal and child health care.
Keywords - Maternal and child health care practices, Matigsalug
Tribe
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INTRODUCTION
Indigenous practices are typical religious act. These are acted in
response to a wide range of human concerns and provide individuals
and groups with a way to mediate transition points in the human life
cycle and other changes of status as rites of passage (Schmidth, 2005).
These traditional beliefs and customs are usually related to health care,
child rearing, nutrition and safety which are handed from generation
to generation (Corpuz, 2004).
The use of indigenous knowledge and practices is more popular
in the remote communities where there are no health facilities. These
traditional beliefs and customs are typical religious acts which are
usually related to health care, child rearing, nutrition and safety. They
are means of sanctification and putting things in their proper places.
They provide individuals and groups with a way to mediate transition
points in the human life cycle and other changes of status.
This study affirms the fact that little has been known about the
Manobo in Mindanao of which the Matigsalug is one. A few scholars
have done several investigations on the tribe but no one has thoroughly
conducted an in-depth study on their maternal and child health care.
The Matigsalugs are generally known as people of the rivers. They
are a distinct sub-group of the indigenous peoples within the Manobo
group. They are small in stature with dark brown complexion and
curly hair.
This research provides an adequate description of the maternal and
child health care patterns among the tribal women and children who
are considered as the most vulnerable groups. It yields information
and concepts which may serve as bases for the preparation of a
sound child progress by the parents in the locality. This may also
generate enthusiasm and interest on the part of the government; the
non-government organizations, peoples organizations, religious
institutions, and funding agencies which may inspire them to extend
assistance in order to standardize the quality of lifestyle of the tribe. It
may also be a good reference material for teachers and students who are
studying Filipino cultures. Moreover, this may draw enough interest
to other researchers who are making studies on the ethnographic
patterns of lifestyles of the tribal people.
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Pregnancy describes a woman who has a growing fetus inside

of her. It lasts about 40 weeks or just more than nine months, from
the start of her last menstrual period to childbirth. Its sign is missing
one or more consecutive menstrual periods. However, there are
many women who experience menstrual irregularities. A woman
who misses a period should see their health care provider to find out
whether she is pregnant or another health problem is happening. Early
and regular prenatal care is important for the health of both mother
and the developing baby. Health care providers are recommending to
women to see them for preconception care, or even before she is trying
to get pregnant. They recommend to them to take steps to ensure the
best health outcome for them and their babies.
Andan (2007) also cited that in the Arumanun culture, a childs
health care on the womb depends on how the woman takes care of
herself knowing that she is carrying life. The mother should be free
from any worries and stressful activities. To assure the babys good
health in the womb, the choice of food is the most important factor that
the mother should carefully observe. Nutritious foods are needed for
the mother to produce milk for the baby.
When the baby reaches the age of two years, breastfeeding rarely
happens. The mother uses the extract of the chili pepper roots and is
applied to the breasts of the mother. In this way, the child would not
want anymore to breastfeed. Giving birth among the Sama Tribe of
the Garden Island of Samal is considered sacred (Bete, 2007). Nobody
is allowed to touch the pregnant woman except the babaylan (healer)
for it is believed that touching the womb of the pregnant mother by an
ordinary native will give negative effect to the child. If the mother has
the difficulty in giving birth, the datu tells the people to perform the
ritual dances and prays to the Taga A`lang ( god for pregnant mothers)
to supervise the woman who is giving birth to her child. It is believed
that if the mother experiences difficulty in giving birth, the child will
grow wild and cruel. To protect the newborn baby from all forms of
illnesses, a vine plant called lamon-lamon is mixed in water and is used
in the first bathing of the child.
Lobos (2001) also stressed that the Kalagans in Samal Islands like
any other Filipino groups are very child-oriented. The conception of a
child (lakad) brings much happiness to the expecting couple and they
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believe that it is a gift from Allah. Around the fourth and fifth month
of pregnancy, a panday (an expert in religious ceremonies) prays over
the womans womb. On the seventh month of pregnancy, a prayer
fest ceremony known as kandori is held to ensure the easy and safe
delivery of the child. During the ceremony, the imam or the pandita
(priest) applies oil on the womans belly and offers a pagdagua salamat
(thanksgiving prayer) invoking Allahs blessing on the child. The
expectant mother is also given treatment to calm her and to prevent
a miscarriage. They believe that expectant mothers must avoid eating
solid-shaped foods like crabs, for this may result in the birth of the
disjointed body of the baby. An octopus or squid may cause the baby
to be born soft and jelly like. The mother must avoid looking at ugly
pictures and things so as not to give birth to an ugly child. She is not
allowed to go out alone especially at night for fear of evil spirits. The
local midwife known as a baylan or shaman helps her deliver the baby.
When the baby is finally born, the midwife whispers in the babys ears
the Muslim shadada (confession or oath).
Goda (2002) elaborated that among the Ifugaos, rituals include
praying for pregnancy. If a wife cannot become pregnant after
several years of marriage, they perform the mangchao [from the word
chao which means to pray for] which includes two different rituals
namely mangipid [meaning tie into one] and chomalong [ritual trip of
headhunting]. In the mangipid ritual, the kinsmen of the husband and
wife are expected to tie as a single unit.
The husbands side prepares three pigs, six chickens, rice wine
and cooked rice for the attendants. The main part of this ritual is the
dancing of three old men who have different kinds of spears in their
right hands, a bundle of rice or a chicken cage with a hen inside, or a
sacred back basket in their left hands. This dancing means the corporate
defense of both families against the evil anito who may have affected
badly the fertility of the rice, the domestic animals or the people. In
the chomalong ritual, a husband and his two male relatives go to the
forest and make a bundle of small straws into the form of an enemy.
The husband makes a small spear from a bamboo stick and uses it to
attack the enemy doll and cuts off its head. The natives believe that the
husbands headhunting rituals make his wife pregnant or decrease life
in the outer world (enemy) and increase life in the inner world.
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For the Bontocs in the Cordillera Region, marriage is fully

consummated only after the birth of the child. The man usually takes
pride in having a child because this means having a successor who
shall continue his lineage. At childbirth, a midwife known as inchawat
or the relatives who are experienced in delivering children are usually
summoned by the husband to assist. The husband must be present
during the delivery to help prepare warm water, clean garments and
medicinal herbs (Sumeg-ang, 2003).
Molen (2005) also explained that a pregnant Manobo woman
observes many traditional customs and prohibitions to keep away evil
spirits and ensure the smooth delivery of a healthy baby. She must not
step over a rope which is attached to domestic animals and must not
sit at the threshold of the house or allow visitors to linger there for a
long time. According also to the peoples belief, there is a spirit called
Pontibug (spirit of pregnancy) who forms the baby. She is entrusted by
their holy god to watch over pregnant women.
Ramos (2004) also shares the traditional Ata Family is preoccupied
with selecting a name that is descriptive of the natural phenomena
at the time of birth of a child (e.g. lightning, thunder, earthquake,
sunshine, etc.). Some names are based on historical events. The newly
born child is placed at the right side of the mother to sleep during the
night in the first months. The idea is to avoid physical contact with the
tough skin of the father.
Illnesses and Medicines
Indigenous knowledge in health and healing utilizes herbs, animal
parts and minerals as medicines. North American and European
medicine has acknowledged the origin of todays pharmaceuticals
from plants and herbs. Mineral medicines, however, are common in
both indigenous and conventional medicine as in the use of sulfur
alum and calcium for particular illness (Fortuna, 2000).
According to Mercedes (2001), the early generation of the Bagobo
Clata believes that practically illnesses are caused either by evil
spirits or enemies through poisoning or devilish powers. Harm could
be inflicted to a person simply through touch, which then weakens
a victim or keep him under the complete control of the person with
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magical powers. A village healer called Talabawe is believed to be able

to cure a variety of illnesses. Some illnesses are recognized as natural
body defects like boils, fractures, intestinal worms infestations, body
pains caused by hard labor, sore eyes, mumps, and skin diseases. Some
of these can be cured with herbal medicine known only to the village
healer.
The Manobos usually diagnose the illnesses to be the work of the
evil spirits following the mischief of man. Internal health disorders are
blamed on poisoning. Medicines used are classified as herbals. The
bark of the kapok tree which is known to the village healer (albularyo
tahavawian) is used for curing bone fractures and dislocations. The
leaves of the banana tree can also be used for muscular pain. The bark
and buds of the gumamela flower is for curing ulcer. Coconut oil is
used for skin disease. Leaves of the vine called munka (leaves used
to wrap the betel nuts for chewing) can cure asthma and cough. The
flowers of the zakate grass are also used for curing the infection due
to sharp objects.
Dela Cruz (2006) also mentioned that the usual illness experienced
by the Mandayas is takod (rheumatism) and coughs for older people
which can be cured by the boiled alikalang (gabon). Lutaan (muscle
pain) for young ones are cured by giving bath and by applying gita
(tree trunk with a sappy taste). To alleviate high fever, adgao is mixed
with water. Drinking wild shrubs found in the forest called bagon, buna
or kanilang is also good.
FRAMEWORK
This study is anchored on Bowlbys Attachment theory (1951)
which states that the quality of parental care was considered to be of
vital importance to the childs development and future mental health.
This study is also supported by Ainsworths Child Development
theory (1978), which argued that a child who is steadily close to the
mother can easily learn in engaging with other people but will be
saddened when the mother leaves.
Likewise, this study is supported by Larkers Maternal and Child
Health Care theory (1969). He said that the transmission of indigenous
maternal and child health care enabled people to construct and
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develop effective strategies on healing and care techniques to cope

with physical, emotional and social illnesses. It argued that health and
disease are universals of human concern which are lived out according
to the tenets of culture-bound ideational and behavioral process.
OBJECTIVES OF THE STUDY
This study aims to examine and document the indigenous practices
on maternal and child health care of the Matigsalug tribe in Simsimon,
Kalagangan, Bukidnon., Philippines.
MATERIALS AND METHODS
This study is ethnographic in nature. The gathering and
interpretations of the utilized data was obtained from the actual
fieldwork. The triangulation collection technique such as key Informant
in-depth interview, participant-Observation, and photography were
employed in this study. At least 20 respondents represented by 2 tribal
healers (baylans); 1 tribal leader (datu); and 17 mothers (ina) were
chosen. Some children in the area were also interviewed in random to
support and add information on the data needed. A self-constructed
questionnaire guide was used in the gathering of relevant data for this
study. The questionnaire guide was written in English but translated
in Bisayan dialect for the informants` sake. A total of seven months
was allocated in the conduct of this study.
RESULTS AND DISCUSSION
Geographical and Socio-Cultural profile of Simsimon
Topographically, Simsimon is a mountainous and rolling terrain
in Kalagangan, San Fernando, Bukidnon. The place is surrounded by
rivers and the soil is fertile which is potentially capable to produce
food for the people. The beuhan (rivers) and bubungan (mountains)
which surround the tribal community witnessed how they fight and
survive the so called cultural and ecological disaster. Rainfall is more
pronounced from June to October. Apparently because of the place
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altitude, the climate is moderately cold even during daylight.

Presently, Simsimon is composed of 13 baoys (houses) with 20
households. Houses are constructed close to one another. The house
is a one-room affair. The receiving room is also a multipurpose room.
The reckoning of relatives is bilateral, i.e. recognition of relationship
through both parents. They are strictly exogamous (marrying a woman
from outside the community). They practice matrilocal residency. The
community is practicing the extended type of family where each house
is shared by two families with four to six members.
Historically, this community was once a victim of illegal loggers.
The inhuman and savage logging operation in the area resulted to the
destructions of the environment and forced the tribal community to
transfer to the upland areas trying to secure the remaining numbers of
their natural treasures.
The ethno-history of the tribe originates from the accounts of
the typical indigenous people of Bukidnon. They are identified into
two ethnic origins: namely, the Bukidnons and the Manobos. The
Bukidnons have slightly built bodies, slanting eyelets, relatively high
noses and with medium brown to light skin. They speak binukid,
which is distinctive with up and down tone unlike other dialects. The
Manobos have small bodies, dark skin, curly hair with broad to flat
noses. Socially, the so called Bukidnon live in the relative flatlands of
the Bukidnon plateau and have already adopted Christian ways and
utilized modern technology while the Manobos live in the mountains
and do not want to mingle with the Christians and other people.
They speak a quaint archaic language of their own which cannot be
understood by the lowland Bukidnons and other ethnic groups in the
province.
The Manobo-Matigsalug settlement in Simsimon is relatively
compact. They have their own leader called igbuyag (chieftain) who is
gifted with wisdom, knowledge of traditional lore and mythology. He
is elected by the people through recognition of his capacity to settle
disputes, help in the payment of indemnity, and defend the people
from enemies. The position of chieftainship can be passed on to his
offspring.

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The Indigenous Practices on Maternal Health Care

Pregnancy. Generally, the Manobo-Matigsalug woman is not so
concerned about observing the cycle of her menstruation. She can
easily determine if she is pregnant when her monthly menstruation
stops and her belly begins to swell. Expectant mothers turn to the
babaylan (traditional birth attendant) for care before, during and after
delivery. Pregnant women follow her advice to ensure the safe delivery
of their babies.
The Manobo-Matigsalug believe in the bad spirits like the busaw who
likes to kill infants, the saping (human skeleton), the bakbakoy/wakwak,
who likes to suck the blood of the baby inside the mothers womb, the
kikik, a flying little creature, the balbal, a monkey-like creature who has
the ability to change its image, and the inkanto who also live in a balite
tree together with the busaw. These spirits are believed to do harm to
the mother and the baby.
Dietary system. Many beliefs and practices on food are considered
very important during pregnancy and lactation period. The foods the
mothers consume are believed to have effects on the ease or difficulty
in delivery of children. Others affect the quality of the mothers milk.
The tribal healer is often consulted regarding the diet of the mother
and the giving of complementary food to the child. Some types of food
are to be avoided by pregnant women. They believe that they should
not eat the inner meat of an animal because it is not good for the health
of the baby. They should not eat shrimps and eel because these can
cause delay in the delivery. They should not eat cassava so as not to
give birth to a small baby with a big stomach. They are advised to eat
fresh fruits and nutritious food in order to produce milk for the baby.
Birthing. At childbirth, the midwife ties birth charm herbs, stones,
and other items given to her by the spirit guardian, around the mothers
waist. The pregnant woman is adviced to lay down. When the baby
comes out, the babaylan (tribal healer) cuts the umbilical of the child
by using a small knife or blade known as ilab. The cord is wrapped in
an old mat and buried under the stairs of the house. News about the
birth spreads very fast even to other neighboring tribal communities.
The relatives wait outside the house in order to see and welcome the
newly born baby.
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The indigenous Practices on Child Health Care

Feeding. Customarily, the Manobo-Matigsalug mothers practice
breast feeding. They allow their babies to take the first yellowish milk
called colostrum which medically contains an immunizing effect on
the infants. After one month, the babies are given ampalaya juice to
clean the intestines from the blackish waste matter. Mothers eat kapayas
(green papaya), malungay leaves, and leaves of binggala (camote tops)
to increase the supply and flow of their milk. When the babies reach
the age of one year, breastfeeding rarely happens. The mothers prepare
atelug (egg), binggala (cassava), and akasile (sweet potato) for the
childrens solid food. Weaning is usually done in order for the mother
to devote time to do farm works. Normally, the child is weaned at the
age of one. In some cases especially to the youngest child, a nursing
mother allows her child to breastfeed even up to the age of five or six
years or until the child refuses to suck the mothers breast. Mothers
who have insufficient milk practice mixed feeding. The water from
boiled rice is an alternative food supplement use in feeding the infants.
Baptismal rituals. Culturally, the Manobo-Matigsalugs declare the
birth of their children to the immediate relatives in the community.
There is no festivity to celebrate it. The family just simply prepares
some hot soup for the mother and the tribal healer. Unlike the Christian
folks in the lowland, they do not practice baptism. After the birth, the
parents name the child. The name may be taken from the name of a
tree, a river, a mountain, or even from their dead ancestors. There are
three ways in which a Matigsalug child is considered a member of the
community. These are the gunting (circumcision), the pangutob (tattoo),
and the mam (chewing betel nut). The child is circumcised at the age
of two years. This is done through the use of a bignos or ilab (small
knife). Payaw (herbal plant) is applied in order to stop the bleeding.
If the wound is still unhealed, a fresh bungabunga leaf (another herbal
plant) or guava leaf is chewed either by the father or the child and spit
it on the wounded area. Any kind of wound can be actually cured by
this herb.
The pangutub (tattoo) is applied on the principal parts of the body
like the arms, legs, breasts and backs. Pricking needles, sharpened
bamboo sticks and thorns of vines and trees are used in tattooing. The
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tigpangutob uses a gupos (small blade) to slice slowly the skin of the
childs body, making geometric designs. Uling (torch coal) is applied
in order to see the beauty. A person with many tattoos is also a sign of
bravery.
The children are also taught to practice chewing the betel nut which
is traditionally known as mam. This customary practice is introduced
to children when they reach the age of five years. Chewing mam) is
actually a symbol of socialization. It is a sign of beauty and part of the
protection and preservation of their teeth.
Illnesses. The Manobo-Matigsalugs diagnose illnesses as caused
by the evil spirits or angry dead ancestors. To cure the sickness, a
thanksgiving ritual called panubad is performed by the babaylan (tribal
healer) who chants to the busaw (spirit) requesting for the cure of the ill
person. They identify some herbal plants for healing. These plants are
among those which are recorded by the University of the Philippines,
Los Baos as medicinal plants. Among them are handamay (ageratum
conyzoides), sibaw (eclipta alba) lawig (cyperus stenophyllus),
kalagpangi (casuarina equisetifolia), hagonoi (wedelia biflora), and
malaboaya/gabon (blumera balsamifea).
Discipline. The Manobo-Matigsalug parents generally love their
children to the extent of spoiling them. The parents are very lenient.
They seldom whip their children even when they commit mistakes.
Some parents however, discipline their children by invoking
punishment from their gods. Cleanliness does not concern them. The
parents do not teach their children to keep themselves clean. Elder
siblings help their fathers in fishing.
CONCLUSIONS
Many upland areas in Simsimon have been destroyed by the
magnitude of in discriminate legal and illegal logging in the past. The
Manobo-Matigsalugs possess certain indigenous maternal and child
health care along the areas of pregnancy preparations, dietary system,
birthing, feeding, baptismal rituals, illnesses, and discipline. These
practices have been handed down from generation to generation.
The strong family ties among the Manobo-Matigsalug community
in Simsimon are very evident and the communal system on food
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sharing was strengthened. Cleanliness and sanitation in the community

however, is not yet totally observed. Further, the Manobo-Matigsalug
community is not yet updated on the modern and basic approaches on
maternal and child health care.
RECOMMENDATIONS
The local populace (Manobo-Matigsalug tribe) should continue in
their efforts in preserving their natural and cultural resources. ManoboMatigsalug mothers should be provided with adequate knowledge
to improve their maternal and child health care particularly in the
observance of cleanliness. They should be taught personal hygiene
and nutrition to maintain good health.
The Local Officials of Kalagangan should provide basic materials for
the development of the agricultural system of the Manobo-Matigsalug
tribe. The results and findings of this study should be shared to others
in a form of conference or research forum. Further studies about other
tribal groups in Mindanao should also be encouraged.
Further studies about other tribal groups in Mindanao should be
encouraged.
LITERATURE CITED
Andan, M. (at the 6th paragraph in the Introduction)
2007 The child rearing of the Arumanun. Research Paper,

Holy Cross of Davao College.
Bete, J. (at the 6th paragraph in the Introduction)
2007 The cultural geography of the Sama tribe. Research

Paper, Holy Cross of Davao College.
Corpuz, V. (at the first paragraph of the introduction)
2004 Traditional knowledge and rights of indigenous peoples. Penang,

Malaysia: Tebtebba Foundation.
Dela Cruz, M. (at the 4th paragraph on Illnesses and Medicines)

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2006

Sourcebook on Philippine traditional practices. Diliman,

Quezon City:UP Press

Fortuna, M. (1st paragraph on Illnesses and Medicines)

2000 Indigenous knowledge and practices on mother and child care.Cavite,
Philippines: International Institute of Rural Reconstruction.
Goda, T. ( at the 8th paragraph of the Intro.)
2002 Cordillera: Diversity in culture change. Quezon City: New Day

Publishers.
Lasker, C. (2nd paragraph on the framework)
1969 Human biological adaptability. USA: California Press.
Lobos, D. (at the 7th paragraph of the Introduction)
2001 Mindanao ethnic communities: Patterns of growth and change.

Quezon City: UP Press.
Mercedes, A. (at the 2nd paragraph onIllnesses and Medicines)
2001 Mindanao ethnic communities. Diliman, Quezon City: UP Press.
Molen, V. (at the 11th paragraph of the Introduction)
2005 A voice from Mt. Apo. Manila: Linguistic Society of the
Philippines.
Ramos, A. (at the 12th paragraph of the Inroduction)
2004 Ethnography of the selected cultures of the Ata tribes. Unpublished

Paper, Holy Cross od Davao City.
Smhmidth, C. (at the first paragraph of the Introduction)
2005 Cultural anthropology. New York: Prentice Hall.
Sumeg-ang, A. (at the 10th paragraph of the Introduction)
2003 Ethnography of the major ethnolinguistic groups in the

Cordilleras. Quezon City: New Day Publishers.

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