SOP

Title chosen by the panelists: Anting-anting and Treatment Adherance: Exploring the Role of
Charm Beliefs in Mental Health Interventions Among Boholanos
My suggetions: anting anting is defined as Anting-anting is a Filipino word that means “amulet” or
“charm”. It can also refer to a system of magic and sorcery that uses amulets and charms.
Habak is a Visayan term, which is the common anting-anting in the people here. It is commonly made
of ammunition shell casings or bullets. It is then commonly filled with herbs, medicinal plants, oils, pieces of
paper with latin prayers on them. The opening is then crimped shut and a hole is punched where a piece of
string is passed through. Habak is usually worn on the hips or on the waist and it serves like a girdle or belly
band.
Suggestion: Anting-anting and Psychological Acceptance: Exploring the Role of Habak As Health
Interventions Due to Helpnessness
IV: Psychological Acceptance
DV: Helplessness
1. How helpless would you be to psychologically accept habak as treatment interventions?
2. Is there significant changes in health after using habak?
Related Studies/ Researches
In the study titled “The Rise of Filipino Mysticism: Anting-anting and Mystical Theology in the 19 th to
early 20th Century Philippines,” the author examines the evolution and significance of anting-anting—Filipino
amulets believed to possess supernatural powers—during a transformative period in Philippine history
(Talaguit, 2020). This research delves into how anting-anting served as symbols of resistance against colonial
rule and as embodiments of mystical theology among Filipinos. The study employs a historical-analytical
method, scrutinizing archival materials, historical texts, and cultural artifacts to trace the development and
multifaceted roles of anting-anting in society. Findings reveal that these amulets were not only personal
talismans but also communal symbols of identity and defiance. However, the research is limited by the
availability of historical records, which may not comprehensively capture the diverse practices and beliefs
associated with anting-anting across different regions and communities.
In a similar vein, in the context of Filipino culture, particularly in the Tri-City of Cebu, the study by
Pregoner (2024) delves into the multifaceted role of ‘habak,’ or amulets, which embody deep-seated traditional
beliefs about miracles, healing, and protection. Habak is a Visayan term, which is the common anting-anting in
the people there. It is commonly made of ammunition shell casings or bullets. It is then commonly filled with
herbs, medicinal plants, oils, pieces of paper with latin prayers on them. The opening is then crimped shut and
a hole is punched where a piece of string is passed through. Habak is usually worn on the hips or on the waist
and it serves like a girdle or belly band (Valero, 2016). Utilizing a qualitative research design, the study gathers
narratives from nine respondents across Lapu-Lapu City, Mandaue City, and Cebu City, employing structured
and non-directive interview techniques to capture the lived experiences of individuals who use habak. The
results reveal that participants perceive habak as a potent symbol of the supernatural, contributing to
miraculous events, facilitating healing through traditional practices, and safeguarding against various threats.
However, despite illuminating the significance of habak in reinforcing cultural identity and tradition, the
study has notable gaps and limitations. For instance, the sample size is relatively small, which may not
adequately represent the broader population in the Tri-City of Cebu. Furthermore, the reliance on personal
testimonies could introduce bias, as belief systems may vary significantly between individuals. Additionally, the
study primarily focuses on the contemporary use of habak without an in-depth historical analysis of its
evolution or a comparative examination with other regions’ beliefs regarding amulets, which could further
enrich the understanding of this cultural practice. Hence, while Pregoner’s research underscores the
importance of habak in Filipino folklore and identity, it opens avenues for future exploration into the nuances
and historical contexts of similar traditions across the Philippines.
In a psychological perspective, Anon (2016) highlighted one of the most powerful factors at play in the
effectiveness of anting-anting is the placebo effect. When someone believes strongly in the power of their
anting-anting, it can have measurable effects on their behavior and even their physical state. For instance, a
person believing they’re protected by an invulnerability charm might act more confidently in dangerous
situations, potentially improving their chances of success. Anting-anting serves as tangible connections to
Filipino cultural heritage. In a rapidly modernizing world, these objects can provide a sense of continuity with
the past and reinforce cultural identity. This can be psychologically comforting, especially for those facing
uncertainties or challenges in life. However, there may be a psychological perspective that could support the
effectiveness of anting-anting but, as fascinating as the beliefs surrounding anting-anting are, it’s important to
approach them with a balanced perspective. While there’s no scientific evidence supporting the supernatural
claims associated with these objects, the psychological and sociological impacts of belief in anting-anting are
very real and worth examining (Anon, 2016).
Similarly, the study “Unveiling Cebuano Traditional Healing Practices” by Berdon et. Al. (2016) explores
the characteristics of traditional healing methods in Cebu, Philippines. Through a qualitative approach, the
researchers conducted interviews with five traditional healers, each with over a decade of experience, to gain
insights into their healing practices. The study identifies various techniques, including himolso (pulse-
checking), palakaw (petition), pasubay (diagnosis), pangalap (searching for medicinal plants), palina
(fumigation), tayhop (gentle blowing), tutho (saliva application), tuob (herbal steam), orasyon (mystical
prayers), hilot (massage), and barang (sorcery) (Berdon et al., 2016). These practices reflect a synthesis of
indigenous beliefs and Catholicism, underscoring the healers’ mystical roles within their communities.
Moreover, the study notes that economic factors influence the continued reliance on traditional healing, as
these services are often more accessible and affordable than modern medical care. However, limitations
include the small sample size and potential biases due to the subjective nature of self-reported data from
healers.
Another study by Talaguit (2019) explores the persistence of magical beliefs in Visayan culture,
particularly in Panay, through a historical and ethnographic lens. The study reconstructs pre-colonial magic
systems by analyzing the oral traditions and epic narratives of the Panay-Bukidnon community, revealing that
despite significant Christian influence, indigenous magical beliefs continue to be practiced. It further highlights
the role of talismans or anting-anting as central to local spiritual systems, each possessing unique functions
and meanings based on practitioners’ interpretations. Moreover, the study underscores the integration of
indigenous belief systems with Christian elements, demonstrating how folk-Catholic traditions influence
contemporary magical practices.
Methodologically, Talaguit (2019) employs literary analysis by examining epic poems and folklore
specific to the Panay-Bukidnon, incorporating field research that documents artifacts such as the agimat shirt
as tangible evidence of these beliefs. A comparative analysis was also used to position Panay’s magical
traditions within a broader Southeast Asian context, allowing for an exploration of similarities and differences
with other regional magical systems. However, the study acknowledges certain limitations. Its scope is
confined to Panay, which may not fully capture the variations of Visayan magical traditions across different
islands. Additionally, reliance on oral traditions and historical accounts raises concerns regarding the reliability
of sources, as narratives may be influenced by biases or gaps in documentation. Finally, the study notes a lack
of extensive empirical data on contemporary practitioners, which limits a comprehensive understanding of how
these traditions have evolved in modern times.
A study conducted by Lopez et al. (2023), “ Falling behind and forgotten: The impact of acculturation
and spirituality on the mental health help-seeking behavior of Filipinos in the USA”, which suggests that higher
acculturation and higher value for integrating Indigenous Filipino spirituality into mental health treatment are
both associated with higher likelihood of seeking mental health support among Filipinos in the USA. In addition,
a study conducted by Lingbaoan (2023), premised upon Frank and Frank’s (1993) theory about the
mechanisms of change in healing practices around the world and asserts that all healing practices share
common features that lend to their efficacy. One such feature is a rationale that explains an individual’s
presenting issues and informs what rituals or procedures are needed to relieve their symptoms.
Accordingly, if the rationale aligns well with one’s cultural beliefs, an individual may be more likely to
view that practice as credible and are more likely to seek out said treatment. A final sample of 342 Filipino
adults who currently reside in the Philippines were included in this study. Multiple regression analyses were
conducted with colonial mentality (CM) and three causal belief categories (stress, supernatural, non-Western
physiology) as the primary predictors, respectively, treatment credibility (TC) as a mediator and predictor, and
help-seeking intentions as the outcome variable. The results indicate that the three types of causal beliefs and
CM were not statistically significant direct predictors of intent. In contrast, TC was found to not only be a
significant predictor of help-seeking intentions but also significantly mediated the relationship between stress
causal beliefs and supernatural causal beliefs with help-seeking intentions, respectively.
Taken together, the studies collectively highlight the enduring significance of anting-anting and habak in
Filipino culture, particularly in the Visayan region, as symbols of protection, resistance, and spirituality. Both
studies by Talaguit emphasize the historical role of anting-anting as instruments of defiance against colonial
rule and as integral components of mystical theology, with Talaguit focusing on the Panay-Bukidnon’s oral
traditions and the latter examining its evolution from the 19 th to early 20th centuries. While both studies use
historical analysis to reconstruct the development of these amulets, Talaguit employs field research to
document tangible artifacts like the agimat shirt, whereas The Rise of Filipino Mysticism relies on archival
sources. Moreover, Pregoner (2024) and Berdon et. Al. (2016), on the other hand, shifted towards
contemporary applications, with Pregoner exploring the lived experiences of habak users in Cebu’s Tri-City
area and Berdon et. Al. documenting the role of traditional healers and their reliance on mystical prayers
(orasyon), fumigation (palina), and massage (hilot), among others. While both studies highlight the syncretic
fusion of indigenous and Catholic influences in modern healing and protection rituals, Pregoner’s research is
qualitative and narrative-driven, whereas Berdon et al. focus on specific healing techniques.
However, the research is constrained by limited sample sizes, regional focuses, and reliance on self-
reported data, suggesting a need for broader, more comprehensive studies to fully understand the prevalence
and variations of these traditions across different Filipino communities. Despite these constraints, their findings
collectively illustrate how Filipino mystical traditions persist and evolve, adapting to both historical upheavals
and contemporary socio-cultural changes.
The cultural significance of amulets, or “anting-anting”, particularly the habak plays a vital role in
understanding the psychological motivation on why people use them, including the factors and impact on the
individual’s well-being. Moreover, despite having several studies about “anting-anting,” there are still several
gaps that need to be addressed. Therefore, this study will examine the psychological factors and impact of
using “anting-anting”, particularly habak.