Paluga MJD, Millondaga KJI, Cabero JD, Ragrario AMM, Galang RM, Sia IC. Phase II Documentation of Philippine Traditional Knowledge and Practices on Health and Development of Traditional Knowledge Digital Library on Health for Selected Ethnolinguistic Groups: The Tagabawa Bagobo people of Sitio Tudaya and Sitio Baruring in Brgy. Sibulan, Sta. Cruz, Davao del Sur and Sitio Diansig and Sitio Tambubong in Brgy. Bulatukan and Sitio Lucatong in Brgy. Biangan , Makilala, North Cotabato. University of the Philippines Manila 2013.
Phase II Documentation of Philippine Traditional Knowledge and Practices on Health and Development of Traditional Knowledge Digital Library on Health for Selected Ethnolinguistic Groups: The Tagabawa Bagobo people of Sitio Tudaya and Sitio Baruring in Brgy. Sibulan, Sta. Cruz, Davao del Sur and Sitio Diansig and Sitio Tambubong in Brgy. Bulatukan and Sitio Lucatong in Brgy. Biangan , Makilala, North Cotabato
ABSTRACT
An ethnopharmacological study of the Tagabawa Bagobo was conducted from May 2012 to May 2013. The one-year study included documentation primarily of the indigenous healing practices and ethnopharmacological knowledge of the Tagabawa Bagobo. The ethnohistorical background of the tribe was also included in the study. The study covered two major Tagabawa Bagobo areas surrounding Mt. Apo, Davao del Sur areas in the southern side and Makilala, North Cotabato in the western side. The study covered (3) areas, namely Tobison, Todaya, and Sibulan in Davao del Sur and (3) areas, Sitio Diansig and Sitio Tambubong in Brgy. Bulatukan and Sitio Lucatong in Brgy. Biangan , Makilala, North Cotabato. Barangay Bulatukan served as the researchers’ satellite site.
A total of 107 plants and 20 other natural products, 10 traditional healers in the community, 10 local conditions were documented. We were also given the chance to join and document the 'Lanahan' indigenous religious group, or more accurately called the Apo Sandawa Langis group in their yearly health-related ritual to Mt. Apo. Documentation employed the use of prepared ethnopharmacological templates which included: medicinal plants and other natural products, herbarial compendium of selected medicinal plants, local terminology of condition and treatments, rituals and practices, and traditional healer’s templates. Immersion in the community was the primary method employed. Interview and participant-observation, and forest visits were utilized to gather data. Focus group discussions were also done as a form of data validation. Formalized informed consent for this study was asked from different peoples' organizations, religious institutions, and from different key individuals prior to the documentation and collection of medicinal plants.
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