Journal articles on the topic 'Indigenous traditional medicine'
To see the other types of publications on this topic, follow the link: Indigenous traditional medicine.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Indigenous traditional medicine.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Perera, Rishni, and G. K. A. Dias. "MULTIMEDIA BASED SYSTEM FOR ‘AYURVEDA’ MEDICINE FOR THE NEXT GENERATION." International Journal of Research -GRANTHAALAYAH 5, no. 3 (March 31, 2017): 69–79. http://dx.doi.org/10.29121/granthaalayah.v5.i3.2017.1754.
Full textAbstract:
Traditional systems of medicines, including herbal medicines, have been used for many centuries for health care by people in South East Asia as well as in other parts of the world. Traditional medicine or Ayurveda medicine continues to be a valuable source of remedies that have been used by millions of people around the world to secure their health.
Sri Lankan Ayurveda has long history and is a popular medical system in Sri Lanka. Our present generation lacks the knowledge in medicinal plants based herbal drugs as well as indigenous medicine or Ayurveda natural home remedy medicine like previous generation.
Our main motivation is to save this valuable indigenous medicine system we develop for the next generation. The main features of the system are search facility, plant dictionary, video gallery including 3D animation, virtual tour and a report generator. The system CeylonHerb will bring indigenous medicine system to digital world as a multimedia based multilingual application.
2
France, Honoré, and Carmen Rodriguez. "Traditional chinese medicine in Canada: An indigenous perspective." Chinese Medicine and Culture 2, no. 1 (2019): 1. http://dx.doi.org/10.4103/cmac.cmac_2_19.
Full text
3
Nugraha, Ari S., and Paul A. Keller. "Revealing Indigenous Indonesian Traditional Medicine: Anti-infective Agents." Natural Product Communications 6, no. 12 (December 2011): 1934578X1100601. http://dx.doi.org/10.1177/1934578x1100601240.
Full textAbstract:
Indonesia is rich in medicinal plants which the population has used traditionally from generation to generation for curing diseases. Our interest in the treatment of infectious diseases has lead to the investigation of traditional Indonesian treatments. In this review, we present a comprehensive review of ethnopharmacologically directed screening in Indonesian medicinal plants to search for new antiviral, antimalarial, antibacterial and antifungal agents. Some potent drug leads have been isolated from Indonesian medicinal plants. Further research is still required for the lead development as well as the search for new bioactive compounds from the enormous medicinal plant resources.
4
Subedi, Bamdev. "Medical Pluralism among the Tharus of Nepal: Legitimacy, Hierarchy and State Policy." Dhaulagiri Journal of Sociology and Anthropology 13 (December 29, 2019): 58–66. http://dx.doi.org/10.3126/dsaj.v13i0.26197.
Full textAbstract:
This paper offers an understanding of medical pluralism as practiced among the Tharus of Nepal, and makes a discussion on the indigenous medicine in relation to the state health policy and the ambivalence that exists regarding official recognition of indigenous healers. Field data were collected from a village cluster of Dang district following qualitative methods: observation of healing sessions, interview with healers, patients, and key informants. Tharu healing tradition consists of three main practices: shamanic, herbal, and midwifery; practiced mainly by three types of healers: guruwa, baidawa, and surenya who employ three major strategies of healing: mantra, medicine and massage. The knowledge of healing mantras, use of local herbal medicine, and traditional midwifery and massage are the most important features of the Tharu’s indigenous healing practices. Such practices, along with those of co-inhabited non-Tharu healers and healing practices form the universe of local folk medicine. The folk medicine, which represents an oral tradition, co-exists along with scholarly traditional medicine and biomedicine. In terms of official recognition and support, biomedicine is on the top followed by scholarly traditional medicine and folk medicine falls at the bottom of the hierarchy. The scope of medical pluralism has been widened with the inclusion of scholarly traditional medicine in the official health care system. However, many of the indigenous traditional medicines that indigenous ethnic communities continue to practice still fall outside the purview of state regulation. The legitimacy of indigenous healers remains in question. An expression of sceptical and ambivalence attitudes towards indigenous healers has been reflected in the policy and planning documents. There has been an insignificant and inconsistent efforts to link indigenous healers with the official health care system and a hesitation to legitimize indigenous traditional medicine. A serious reflection is needed to move ahead from this ambivalence and inaction towards a more inclusive and democratic medical pluralism.
5
Adams, Jon, Patricia C. Valery, David Sibbritt, Christina M. Bernardes, Alex Broom, and Gail Garvey. "Use of Traditional Indigenous Medicine and Complementary Medicine Among Indigenous Cancer Patients in Queensland, Australia." Integrative Cancer Therapies 14, no. 4 (May 7, 2015): 359–65. http://dx.doi.org/10.1177/1534735415583555.
Full text
6
Amole O.O. "Interface between orthodox and traditional medicine and alternative paradigm for integrating orthodox and traditional health care in Nigeria." International Journal of Science and Research Archive 2, no. 1 (February 28, 2021): 079–84. http://dx.doi.org/10.30574/ijsra.2021.2.1.0022.
Full textAbstract:
Traditional medicine refers to the knowledge, skills and practices based on the theories, beliefs and experiences indigenous to different cultures, used in the maintenance of health and in the prevention, diagnosis, improvement of physical and mental illness. Herbal treatments are the most form of traditional medicine and 70 – 80% of the African region has used a form as primary health care. There is little doubt that the use of herbal medicines is growing and one of the most problems found in medicinal plants is the absence of clinical, toxicological and pharmacological studies. Many African countries depend on herbal medicines because of their efficacy, affordability and availability. The future of African traditional medicine is bright if view in the context of service provision, increase of health care coverage, economic potential and poverty reduction. Formal recognition and integration of traditional medicine into conventional medicine would be of good advantage.
7
Li, Reanne. "Indigenous identity and traditional medicine: Pharmacy at the crossroads." Canadian Pharmacists Journal / Revue des Pharmaciens du Canada 150, no. 5 (August 10, 2017): 279–81. http://dx.doi.org/10.1177/1715163517725020.
Full text
8
Redvers, Nicole, and Be’sha Blondin. "Traditional Indigenous medicine in North America: A scoping review." PLOS ONE 15, no. 8 (August 13, 2020): e0237531. http://dx.doi.org/10.1371/journal.pone.0237531.
Full text
9
Masango, Charles Akwe. "Indigenous knowledge codification of African traditional medicine: Inhibited by status quo based on secrecy?" Information Development 36, no. 3 (June 5, 2019): 327–38. http://dx.doi.org/10.1177/0266666919853007.
Full textAbstract:
This paper is located within global debates about the codification of indigenous knowledge (IK) practices vis-à-vis traditional medicine in Africa. Following a theoretical research based on an extensive literature review, the paper questions whether it is possible to codify all elements embedded in Africa’s indigenous knowledge practices in traditional medicine following that the medicine encompasses esoteric and non-esoteric elements. There is a persistent plea for the elements of Africa’s indigenous knowledge practices in traditional medicine to be codified and to desist from its status-quo phenomena of secrecy for posterity. Within Africa’s indigenous knowledge (IK) practices in traditional medicine are certain aspects that it may not be possible to codify. The non-esoteric aspect of African traditional medicine can be codified as it encompasses no secret, while the esoteric aspect may not be codified as it is considered to be secret for a select few traditional healers who exploit it for livelihood. The raison d’être for the examination stems from the notion that Africa’s indigenous knowledge practices in traditional medicine has a high livelihood potential, hence needs to be protected. Traditional healers have over generations fostered relationships with other groups, creating a complex web of high levels of cooperation, exchange and support that are essential for livelihood. Their fast erosion due to internal and external factors poses a serious threat to livelihood development in the subregion. The lack of codification of Africa’s indigenous knowledge practices in traditional medicine gives an urge to western pharmaceutical companies, who make huge profits from indigenous knowledge of medicinal plants. With further theoretical research, the paper exposes the esoteric and non-esoteric elements that encompass African traditional medicinal plants and the possible reasons why the status-quo based on secrecy persists within the esoteric aspects of the medicinal plant practices and how the status-quo may be uplifted within intellectual property rights (IPR) in the form of patent and other approaches for posterity.
10
Cianconi, Paolo, Cokorda Bagus Jaya Lesmana, Antonio Ventriglio, and Luigi Janiri. "Mental health issues among indigenous communities and the role of traditional medicine." International Journal of Social Psychiatry 65, no. 4 (April 12, 2019): 289–99. http://dx.doi.org/10.1177/0020764019840060.
Full textAbstract:
Introduction: Mental health in indigenous communities is a relevant issue for the World Health Organization (WHO). These communities are supposed to live in a pure, clean and intact environment. Their real condition is far different from the imaginary; they are vulnerable populations living in difficult areas, exposed to pollution, located far from the health services, exposed to several market operations conducted to extract natural resources, facing criminal groups or illegal exploitation of land resources. These factors may have an impact on mental health of indigenous population. Methods: We reviewed all papers available on PubMed, EMBASE and The Cochrane Library until December 2018. We focused on those factors affecting the changes from a traditional to a post-modern society and reviewed data available on stress-related issues, mental distress affecting indigenous/aboriginal communities and the role of Traditional Medicine (TM). We reviewed articles from different countries hosting indigenous communities. Results: The incidence of mental distress and related phenomena (e.g. collective suicide, alcoholism and violence) among indigenous populations is affected by political and socio-economic variables. The mental health of these populations is poorly studied and described even if mental illness indicators are somewhat alarming. TM still seems to have a role in supporting affected people and may reduce deficiencies due to poor access to medical insurance/coverage, psychiatry and psychotherapy. It would be helpful to combine TM and modern medicine in a healthcare model to face indigenous populations’ health needs. Conclusion: This review confirms the impact of societal changes, environmental threats and exploitation of natural resources on the mental health of indigenous populations. Global Mental Health needs to deal with the health needs of indigenous populations as well as psychiatry needs to develop new categories to describe psychopathology related to social variance as recently proposed by the Diagnostic and Statistical Manual of Mental Disorders (5th ed.; DSM-5).
11
Mattock, E. S. "Health of indigenous people: Traditional medicine is being practised successfully." BMJ 327, no. 7421 (October 25, 2003): 989. http://dx.doi.org/10.1136/bmj.327.7421.989.
Full text
12
Wolff, Rebecca. "The effects of integrative healthcare on Peruvian Indigenous groups." SURG Journal 7, no. 2 (June 2, 2014): 5–12. http://dx.doi.org/10.21083/surg.v7i2.2931.
Full textAbstract:
Indigenous communities are vulnerable to a variety of health risks due to political marginalization, socioeconomic challenges and geographic isolation. Most developed and developing nations rely mainly on biomedical healthcare services, which do not adequately incorporate the use of traditional medicinal knowledge. Peru is home to over 50 Indigenous groups, many of which practice holistic and traditional approaches to healthcare. Peruvian healers and medicinal plants play an integral role in such traditional medicinal systems. Integrative healthcare, which incorporates Indigenous medicine into the biomedical healthcare system, is a potential solution to improving healthcare services for an entire nation. However, integrative healthcare fails to address the lack of accessibility and affordability of the Peruvian healthcare system for marginalized populations. Traditional medicine reflects a multi-dimensional, spiritual and individualized approach to healthcare that is in conflict with the scientific and esoteric nature of the biomedical system. Incorporating traditional medicine into the biomedical system could threaten the existence of traditional medicinal knowledge and decrease the need for dissemination of traditional knowledge and culture. In a Peruvian context, integrative healthcare would have a detrimental impact on the maintenance and dissemination of Indigenous Peruvian medical knowledge.
Keywords: Peru; Indigenous; health; policy; traditional, complementary and alternative medicine (TCAM)
13
Skye, Amber D. "Aboriginal Midwifery: A Model for Change." International Journal of Indigenous Health 6, no. 1 (June 4, 2013): 28. http://dx.doi.org/10.18357/ijih61201012343.
Full textAbstract:
This paper will discuss indigenous knowledge and epistemologies of health and well-being as essential practices to improving the health status of Aboriginal communities. These methods will be illustrated through the practice of Aboriginal midwifery and birthing practices currently being revitalized in Aboriginal communities. Indigenous knowledge of health, well-being, medicine, and healing practices have historically sustained the health and well-being of Aboriginal communities for centuries pre-contact. However, these traditional epistemologies of health and healing have been eroded through centuries of colonial oppression and the imposition of western scientific methodologies and legislation. Through decades of acculturation, much of the traditional knowledge of health, medicine and healing has been lost. However, a recent resurgence of traditional Aboriginal midwifery has occurred in an effort to retain, revive and restore the indigenous knowledge of Aboriginal communities. The revival of traditional Aboriginal midwifery has resulted in the development of Aboriginal birthing centres that blend traditional knowledge, medicine and healing practices with contemporary medical services, to provide culturally significant maternal care services for Aboriginal women and families. Currently, there are Aboriginal birthing centres and services in, Nunavut, Quebec and Ontario. The high quality of community-based maternal care, access to culturally significant health services - utilizing traditional medicine and employing traditionally trained Aboriginal midwives has shown improved outcomes, impacting community healing, cultural revival, and community capacity building. The traditional methodologies employed by Aboriginal birthing centres will be detailed to exemplify the significance of indigenous knowledge and epistemologies of health in providing improved health care services to Aboriginal communities.
14
Pan, Si-Yuan, Gerhard Litscher, Si-Hua Gao, Shu-Feng Zhou, Zhi-Ling Yu, Hou-Qi Chen, Shuo-Feng Zhang, Min-Ke Tang, Jian-Ning Sun, and Kam-Ming Ko. "Historical Perspective of Traditional Indigenous Medical Practices: The Current Renaissance and Conservation of Herbal Resources." Evidence-Based Complementary and Alternative Medicine 2014 (2014): 1–20. http://dx.doi.org/10.1155/2014/525340.
Full textAbstract:
In recent years, increasing numbers of people have been choosing herbal medicines or products to improve their health conditions, either alone or in combination with others. Herbs are staging a comeback and herbal “renaissance” occurs all over the world. According to the World Health Organization, 75% of the world’s populations are using herbs for basic healthcare needs. Since the dawn of mankind, in fact, the use of herbs/plants has offered an effective medicine for the treatment of illnesses. Moreover, many conventional/pharmaceutical drugs are derived directly from both nature and traditional remedies distributed around the world. Up to now, the practice of herbal medicine entails the use of more than 53,000 species, and a number of these are facing the threat of extinction due to overexploitation. This paper aims to provide a review of the history andstatus quoof Chinese, Indian, and Arabic herbal medicines in terms of their significant contribution to the health promotion in present-day over-populated and aging societies. Attention will be focused on the depletion of plant resources on earth in meeting the increasing demand for herbs.
15
Young, Susan. "The Patentability of Maori Traditional Medicine and the Morality Exclusion in the Patents Act 1953." Victoria University of Wellington Law Review 32, no. 1 (March 5, 2001): 255. http://dx.doi.org/10.26686/vuwlr.v32i1.5898.
Full textAbstract:
Many indigenous peoples, including Maori, are offended by third parties 'appropriating' their traditional knowledge by means of intellectual property rights, such as patents. The author first surveys international debate about indigenous intellectual property rights in connection with the patenting of traditional indigenous medicine. The author examines the role of morality in New Zealand patent law and how this fits in with New Zealand's international obligations under the World Trade Organisation's TRIPs agreement and the Convention on Biological Diversity. The author examines whether the patenting of Maori traditional medicine can be prevented under the morality exclusion in the Patents Act 1953 and outlines five arguments which might be used to justify various levels of intervention in the patenting process in order to protect Maori control over their traditional knowledge.
16
Gautam, Tilak Prasad. "Indigenous uses of some medicinal plants in Panchthar district, Nepal." Nepalese Journal of Biosciences 1 (January 24, 2013): 125–30. http://dx.doi.org/10.3126/njbs.v1i0.7479.
Full textAbstract:
Plants have been used as a source of medicine since ancient times. These medicines are cheaper and safe. According to WHO about 80% of the world’s population depends on traditional medicine for their primary health care. These traditional knowledge systems have started to disappear with the passage of time due to scarcity of written documents and relatively low income in these traditions. The present paper reports 87 species of medicinal plants from Panchthar district. Medicinal values of the plants are based on concepts and consideration of the local people. The further scientific studies need to evaluate the medicinal value of these plants. DOI: http://dx.doi.org/10.3126/njbs.v1i0.7479 Nepalese Journal of Biosciences 1: 125-130 (2011)
17
Ferrier, Jonathan. "Ethnobiology of Northeastern Turtle Island Food & Medicine: Summary of an NSIS Lecture." Proceedings of the Nova Scotian Institute of Science (NSIS) 50, no. 2 (March 11, 2020): 223. http://dx.doi.org/10.15273/pnsis.v50i2.9995.
Full textAbstract:
Food, medicine, and material culture are related topics. Securing access requires a respect for the natural laws of the environment. With examples from the Mississaugas of the Credit First Nation (in Ontario), Mi’kmaq First Nation, and global indigenous nations, we observe that indigenous peoples are natural leaders for achieving an ecological balance with our oral stories that document our traditional observations for millennia. Indigenous spirituality and ecological ways of knowing provide solutions for dealing with climate change, local food, medicine, and material security. With ethnobiology, we awaken native linguistic knowledge, traditions in medicine and foods, and discover designs that were laid dormant by colonization. Native languages and verbal traditions carefully describe a holistic role that applies to the land, while acknowledging all our relationships with water, plants, medicines, fish, flyers and crawlers, emphasizing their importance to all.
18
Naidu, Maheshvari. "Understanding African Indigenous Approaches to Reproductive Health: Beliefs around Traditional Medicine." Studies on Ethno-Medicine 8, no. 2 (August 2014): 147–56. http://dx.doi.org/10.1080/09735070.2014.11917629.
Full text
19
Lavoie, Sophie M. "Book Review: Red Medicine: Traditional Indigenous Rites of Birthing and Healing." AlterNative: An International Journal of Indigenous Peoples 9, no. 2 (June 2013): 178–80. http://dx.doi.org/10.1177/117718011300900206.
Full text
20
Delgado, Cesar, Rosa Romero, Rosa Vásquez Espinoza, Marcial Trigozo, and Rocio Correa. "Rhynchophorus palmarum used in Traditional Medicine in the Peruvian Amazon." Ethnobiology Letters 10, no. 1 (December 10, 2019): 120–28. http://dx.doi.org/10.14237/ebl.10.1.2019.1271.
Full textAbstract:
Ethnoentomological research focuses on the wealth of knowledge about insects used by indigenous communities. Here, we examine the medicinal use of insects, with a particular focus on Rhynchophorus palmarum, also known as suri, by indigenous peoples in the Peruvian Amazon. Between January 2014 and November 2015, a semi-structured survey was conducted in six communities belonging to Kukama-kukamiria, Tikuna, and Awajum ethnic groups. Each participant answered three key questions: i) what insects do you use to treat your diseases; ii) what diseases do you treat; and iii) how do you treat each disease? A total of 63 people were interviewed. Over half of the interviewees from the three ethnic groups mentioned using the larva of the R. palmarum for medicinal purposes. The oil of the larva is used to treat more than ten diseases, particularly respiratory illnesses. Chemical analysis of the larvae indicates the presence of linoleic and linolenic acids, which confer antimicrobial and anti-inflammatory properties.
21
Lowrey, Kathleen. "Incommensurability and new economic strategies among indigenous and traditional peoples." Journal of Political Ecology 15, no. 1 (December 1, 2008): 61. http://dx.doi.org/10.2458/v15i1.21688.
Full textAbstract:
This article takes as a central problem why both a tiny laboratory and an enormous national park were almost simultaneously established in a remote tropical Bolivian indigenous community (Isoso) in the mid-1990s. Both projects – laboratory and the park – were oriented to non-economic values: the laboratory to those of traditional medicine and culture and the park to those of unspoiled nature. However, Isoseño people were particularly attentive to the projects' economic value, exploring the ways these might act as wellsprings of money revenue. The analysis presented here suggests that the tension among divergent orders of value that characterizes the contemporary global situation can present special opportunities, and not just challenges, to indigenous and traditional peoples living in places like Isoso. The essay brings together discussions of "incommensurability" made separately in recent cultural anthropological and ecological economic literature in order to show how and why this is so.Key words: indigenous peoples, economic strategies, traditional medicine, incommensurability, Bolivia, national park
22
Ambtman-Smith, Vanessa, and Chantelle Richmond. "Reimagining Indigenous spaces of healing: Institutional environmental repossession." Turtle Island Journal of Indigenous Health 1, no. 1 (October 12, 2020): 27–36. http://dx.doi.org/10.33137/tijih.v1i1.34239.
Full textAbstract:
Among the global Indigenous population, concepts of health and healthy living are wholistically intertwined within social, physical, natural, and spiritual systems. On-going processes of colonization and experiences of environmental dispossession have had the effect of removing Indigenous peoples from the lands, people and knowledge systems that have traditionally promoted their health. In 2014, Big-Canoe and Richmond introduced the idea of environmental repossession. This concept refers to the social, economic, and cultural processes Indigenous people are engaging in to reconnect with their traditional lands and territories, the wider goal being to assert their rights as Indigenous people and to improve their health and well-being. As Indigenous mothers, both who live in urban centres “away” from our families and traditional lands and knowledge systems, we engage with this conceptual model as a hopeful way to reimagine relationships to land, family, and knowledge. We embrace the concept of environmental repossession, and its key elements – land, social relationships, Indigenous knowledge – as a framework for promoting health and healing spaces among those who live “away” from their traditional territory. Drawing on three examples, an urban hospital, a university food and medicine garden, and a men’s prison, we suggest that these spaces do indeed offer important structural proxies for land, social relationships, and Indigenous knowledge, and can be important healing spaces. With increasingly urbanizing Indigenous populations in Canada, and around the world, these findings are important for the development of healing places for Indigenous peoples, regardless of where they live.
23
Nurbaya and Chandra. "Pembollo’: a concept of plant-based traditional medicine among kaluppini indigenous people." IOP Conference Series: Earth and Environmental Science 486 (May 27, 2020): 012016. http://dx.doi.org/10.1088/1755-1315/486/1/012016.
Full text
24
Watchman, Renae. "Red Medicine: Traditional Indigenous Rites of Birthing and Healing by Patrisia Gonzales." American Indian Quarterly 38, no. 2 (2014): 256–58. http://dx.doi.org/10.1353/aiq.2014.0016.
Full text
25
Hartzell, Magda. "Making sense of indigenous knowledge systems: the case of traditional Chinese medicine." Southern African Linguistics and Applied Language Studies 23, no. 2 (May 2005): 155–75. http://dx.doi.org/10.2989/16073610509486381.
Full text
26
Unal, Merve, and Hamdi Nezih Dagdeviren. "Traditional and Complementary Medicine Methods." Eurasian Journal of Family Medicine 8, no. 1 (March 31, 2019): 1–9. http://dx.doi.org/10.33880/ejfm.2019080101.
Full textAbstract:
World Health Organization describes traditional and complementary medicine as “the sum total of the knowledge, skills and practices based on the theories, beliefs and experiences indigenous to different cultures, whether explicable or not, used in the maintenance of health, as well as in the prevention, diagnosis, improvement or treatment of physical and mental illnesses”. The use of traditional and complementary medicine has a long history. As a result of increasing life expectancy of people, chronic and malignant diseases increases. Because of health care workers can not allocate enough time and the reasons such as avoiding the side effects of drugs, patients have increased interest in traditional and complementary medicine methods. It is predicted that the use of these methods will increase even more over time. To protect people from the harmful effects of these methods and to prevent unauthorized use, a variety of arrangements have been made in Turkey and in the world. For this reason, on October 27, 2014 "Regulations of Traditional and Complementary Medicine Practices" was published. In this regulation, 15 methods are accepted and their usage areas are expressed. These are phytotherapy, mesotherapy, maggot therapy, prolotherapy, cupping therapy, music therapy, hypnotherapy, homeopathy, hirudotherapy, ozone therapy, osteopathy, reflexology, acupuncture, apitherapy and chiropractic. Generally, patients do not tell their physician that they are using one of these methods. No matter what causes people to use these methods, if they use them unconsciously; diagnosis of diseases may be delayed, side effects may occur, or patients may be damaged by persons who are not authorized to perform these methods. For this reason, physicians should be aware of the tendencies of their patients and protect them from misuse by increasing their awareness.
27
Nagalakshmi, M., and S. Rashmi. "Documentation of Indigenous Knowledge on Folk Medicine in Doddakavalande Doddakavalande Hobli, Nanjangud Taluk of Mysore District, Karnataka." Journal of Drug Delivery and Therapeutics 10, no. 1 (January 15, 2020): 39–47. http://dx.doi.org/10.22270/jddt.v10i1.3726.
Full textAbstract:
An ethnobotanical survey was conducted to collect information from traditional healers on the use of herbal medicine in Doddakavalande Hobli, Nanjangud taluk of Mysore District. The indigenous knowledge of local healers was documented through questionnaire and personal interviews. In the present study, about 19 respondents of age group between 50 to 89 yrs gave information of traditional medicines used to cure different ailments. Of about 35 plant species belonging to 26 families were used for the treatment of human ailments. In which family Fabaceae and Polygonaceae contained 3 plant species, followed by Acanthaceae, Amaranthaceae, Apocynaceae, Cucurbitaceae, Poaceae contained 2 species each, and the rest of the families Amaryllidaceae, Anacardiaceae, Apiaceae, Aristolochiaceae, Asteraceae, Cleastraceae, Crassulaceae, Lamiaceae, Lecythidaceae, Meliaceae, Olaceae, Phylanthaceae, Piperaceae, Plumbaginaceae, Poaceae, Polygonaceae, Rutaceae, Smilacaceae, Solanaceae, Styracaceae and Zingiberaceae. Habit wise analysis of medicinal plant species used indicated that herbs (19 species) were the most preferred life form followed by trees (8 species), shrubs (5 species) and climbers (3 species) for drug formulation. Herbal formulations were administrated either internally or applied externally depending on the type of ailment. Local people in the study area possess traditional knowledge of medicinal plants to treat various human ailments, therefore it is necessary to preserve the indigenous knowledge on traditional medicines by proper documentation, identification of plant species used, and herbal preparation.
Keywords: Ethnobotany, Traditional knowledge, Medicinal plants, Mysore district.
28
Vaidya, Chaitanya H. "The Traditional Approaches for the Management of Mental Diseases W.S.R. to Indigenous Herbs in Manovikara." Journal of Drug Delivery and Therapeutics 8, no. 5 (September 6, 2018): 104–6. http://dx.doi.org/10.22270/jddt.v8i5.1867.
Full textAbstract:
The uses of ayurveda not only reside around as main stream of ancient science but it also served as complementary or alternate medicine. Ayurveda provides principles to maintain good healthy status of mind, body and soul. Ayurveda also offer therapies for the management of mental health issues including; shodhna therapy, use of herbs & formulation and yoga therapy. The use of indigenous herbs & plants greatly recommended by ancient acharya in mental illness such as; Bacopa monnieri, Centella asiatica, Amla, Mucuna, Zizyphus jujube, Kava and Saffron. This article describe role of indigenous herbs and traditional medicine in the management of mental problems.
Keywords: Ayurveda, Mental Health, Kaya-Chikitsa, Indigenous Herbs and Swasthya.
29
Sood, Mamta, Saurabh K. Singh, and Rakesh K. Chadda. "Relevance of Traditional Indian Medical Concepts in Psychosomatic Medicine." Annals of the National Academy of Medical Sciences (India) 53, no. 03 (July 2017): 148–55. http://dx.doi.org/10.1055/s-0040-1712757.
Full textAbstract:
AbstractTraditional medicine comprises of health related knowledge, skill and practices indigenous to different cultures. India has a rich heritage of traditional system of medicine that emphasizes the close link between mind and body like the psychosomatic medicine. The government of India has set up a department of AYUSH (Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy). The importance of life style, dietary and environmental factors in the development of various psychosomatic disorders has been emphasized in all the Indian traditional systems of medicine. Although studies have shown acceptability and beneficial role of traditional medicinal practices, efforts should be made to tease out and conduct research on the practices, which can help physicians in improving well-being of the patients. More rigorous research is required in the direction to generate evidence base for these practices so that their full potential can be realized.
30
Singh, Dr Oinam Ranjit, and Bidintha Narzary. "Traditional Knowledge On Healing Of The Bodos: Significance And Role In The Society." History Research Journal 5, no. 5 (September 25, 2019): 137–47. http://dx.doi.org/10.26643/hrj.v5i5.8054.
Full textAbstract:
Traditional knowledge refers to the practice of inherited body of customs and belief that has been transmitted from one generation to another, throughout the ages. The traditional healing system and traditional medicines in the Bodo society are deeply rooted with the traditional religion, belief system, customs, social values and ecology which therefore make it necessary to study it in a historical context. The healing practice includes indigenous methods like performing rituals, animal sacrifices and certain characteristic of magico-ritual. The healer in the Bodo community is referred as Oja. They perform the rituals, chant mantras and provides various kinds of medicines, amulets etc. The paper tends to discuss the origin of the traditional healing system among the Bodos and highlight its relevance in the society. The study is based upon the extensive field studies and interviews. Attempts have been made to understand the concept of medicine and healer, globally, in order to study the origin of medicine and traditional healers.
31
McIvor, Onowa, Art Napoleon, and Kerissa M. Dickie. "Language and Culture as Protective Factors for At-Risk Communities." International Journal of Indigenous Health 5, no. 1 (June 4, 2013): 6. http://dx.doi.org/10.18357/ijih51200912327.
Full textAbstract:
A comprehensive review and analysis of the literature related to the role of Indigenous language and culture in maintaining and improving the health as well as reducing the risk factors for health problems of Indigenous people. Although much literature exists on various topics related to culture, language and health, the specific focus of this paper was studying the effects of the use of language and culture on the health of Indigenous people. Once all relevant literature was gathered, six linked themes emerged as protective factors against health issues; land and health, traditional medicine, spirituality, traditional foods, traditional activities and language. Findings included evidence that the use of Indigenous languages and cultures do have positive effects on the health and wellness of Indigenous people. However, the majority of the existing literature focuses on culture and its effects on health. Therefore, more studies are needed specifically on the potential health benefits of Indigenous language use. Other recommendations for ways forward include more targeted research on urban Indigenous populations, and making links between the loss of traditional land, contaminants in the food chain and the health of Indigenous people in Canada.
32
Akbar, Lamia, Aleksandra M. Zuk, and Leonard J. S. Tsuji. "Health and Wellness Impacts of Traditional Physical Activity Experiences on Indigenous Youth: A Systematic Review." International Journal of Environmental Research and Public Health 17, no. 21 (November 9, 2020): 8275. http://dx.doi.org/10.3390/ijerph17218275.
Full textAbstract:
Traditional physical activities have numerous physiological and psychosocial benefits for Indigenous youth around the world. Little is known about the positive health and wellness impacts of traditional physical activity experiences on Indigenous youths. The aim of this systematic review is to explore the holistic health and wellness impacts of traditional physical activities on Indigenous youth from certain North American and Oceania geographic areas. A systematic search of four electronic databases (PubMed, ERIC, Scopus and Web of Science) was conducted to identify peer-reviewed publications of qualitative research exploring the diverse health experiences of traditional physical activities for Indigenous youth in Canada, the United States of America, New Zealand and Australia. A qualitative synthesis of studies between 2006 and 2018 were included, and findings were synthesized using an integrated Indigenous-ecological model, which broadly captures health and wellness impacts under intrapersonal, interpersonal, organizational, community and policy level outcomes using medicine wheel teachings. In total, nine studies were identified via this search. Overall, the literature described numerous emotional, mental and spiritual benefits of traditional physical activity, and youth experiences were affected by familial and communal relationships, and systemic factors. Among Indigenous youth, this research shows the importance of including traditional physical activity in future programs and partnerships with community expertise.
33
Struthers, Roxanne, and Valerie S. Eschiti. "The Experience of Indigenous Traditional Healing and Cancer." Integrative Cancer Therapies 3, no. 1 (March 2004): 13–23. http://dx.doi.org/10.1177/1534735403261833.
Full text
34
Oyda, Semayat. "REVIEW ON TRADITIONAL ETHNO-VETERINARY MEDICINE AND MEDICINAL PLANTS USED BY INDIGENOUS PEOPLE IN ETHIOPIA: PRACTICE AND APPLICATION SYSTEM." International Journal of Research -GRANTHAALAYAH 5, no. 8 (August 31, 2017): 109–19. http://dx.doi.org/10.29121/granthaalayah.v5.i8.2017.2193.
Full textAbstract:
The objective of the review paper was to highlight indigenous practice to traditional veterinary medicine and medicinal plants used by indigenous people. Traditional medicine has been defined as the sum total of all knowledge and practices whether explicable or not, used in the diagnosis, prevention and elimination of physicals, mental or social imbalances which passes from generation to generation, whether verbally or in writing. The application of traditional medicine to veterinary medicine has been termed as ethnoveterinary medicine. In Ethiopia up to 80% of the population uses traditional medicine due to the cultural acceptability of healers and local pharmacopeias, the relatively low cost of traditional medicine and difficult access to modern health facilities. Some of medicinal plants were Monopsis Sellariodes, solanium anguivi Lam, Vigina spp, Nicotiana tabacum L, Argemone Mexicana L, and Platostoma Rotundifolium etc. and they useful for different diseases. Traditional practitioners include bone setters, birth attendants, tooth extractors, (called yetirs awolaki, 'Wogesha' and yelimd awalaj' respectively in Amharic) herbalists, as well as 'debtera', 'tenquay' (witch doctors), and spiritual healers such as 'weqaby' and 'kalicha'. Healing in Ethiopian traditional medicine is not only concerned with curing of diseases but also with the protection and promotion of human physical, spiritual, social, mental and material wellbeing. Drugs were administered using different routes, the main ones being, topical, oral and respiratory and are stored usually in containers such as bottles, papers, pieces of cloth, leaves and horns, and were kept anywhere at home.
35
Herrera-López, José, Ayari Guadalupe Ávila Larreal, and Ana Pachucho-Flores. "PERCEPCIÓN INTERCULTURAL SOBRE EL USO DE MEDICINA TRADICIONAL Y/O CONVENCIONAL DE LAS COMUNIDADES QUISAPINCHA, PASA Y SALASACA." Enfermería Investiga 6, no. 2 (April 3, 2021): 43. http://dx.doi.org/10.31243/ei.uta.v6i2.1072.2021.
Full textAbstract:
Introducción: La interculturalidad propicia un respeto mutuo y la aceptación de los saberes tradicionales en los programas de salud, por encima de las diferencias culturales étnicas y sociales Objetivo: Establecer la percepción intercultural sobre la utilización de la medicina tradicional y/o convencional de los habitantes de las comunidades Quisapincha, Pasa, Salasaca. Método: Investigación con diseño mixto, la etapa cuantitativa por medio de un estudio observacional, descriptivo, corte transversal, con un muestreo no probabilístico, de tipo intencional de 127 usuarios de los centros de salud y una etapa cualitativa con un enfoque fenomenológico por medio de un muestreo por conveniencia de 28 usuarios, a través de tres grupos focales, de 6-10 participantes. Resultados: en los servicios de salud predominan los usuarios de la población indígena en 81,88% y la utilización de medicina tradicional en 85,82%, los factores socioculturales que limitan el uso de los servicios de salud son la cultura/creencias con 47,24%, y automedicación del paciente con medicina natural 36,22%, la medicina convencional presenta limitaciones de accesibilidad y discriminación en la atención médica, aunque deban realizar un pago los usuarios prefieren acudir a los centros de atención privada. Conclusiones: en la percepción intercultural de la medicina predomina la población indígena y la medicina tradicional debido a factores socioculturales que limitan el uso de los servicios de salud, es importante la implementación de políticas públicas culturales que impulsen la interculturalidad en Ecuador y sea un baluarte entre los países de Latinoamérica. Palabras Clave: medicina Tradicional, medicina convencional, competencia cultural, personal de salud, población indígena. ABSTRACT Introduction: Interculturality fosters mutual respect and acceptance of traditional knowledge in health programs, over and above ethnic, cultural and social differences. Objective: To establish the intercultural perception of the use of traditional and/conventional medicine of the inhabitants of the Quisapincha, Pasa, Salasaca communities. Method: Research with mixed design, the quantitative stage through an observational, descriptive, cross-sectional study, with a non-probabilistic sampling, of an intentional type of 127 users of health centers and a qualitative stage with a phenomenological approach through a convenience sample of 28 users, through three focus groups, of 6-10 participants. Results: in health services the users of the indigenous population predominate in 81,88% and the use of traditional medicine in 85,82%, the sociocultural factors that limit the use of health services are culture/beliefs with 47,24%, and self-medication of the patient with natural medicine 36,22%, conventional medicine presents limitations of accessibility and discrimination in medical care, although they must make a payment, users prefer to go to private care centers. Conclusions: in the intercultural perception of medicine, the indigenous population and traditional medicine predominate due to sociocultural factors that limit the use of health services, it is important to implement cultural public policies that promote interculturality in Ecuador and be a bastion between Latin American countries. Keywords: Traditional medicine, conventional medicine, cultural competence, health personnel, indigenous population.,
36
Gbakeji Prisca Elo and Adjene Josiah Obaghwarhievwo. "Utilization of traditional medicine in the treatment of ailments among aged people in Ughelli community of Delta State." International Journal of Science and Technology Research Archive 1, no. 2 (July 30, 2021): 007–15. http://dx.doi.org/10.53771/ijstra.2021.1.2.0017.
Full textAbstract:
Traditional, complementary and alternative medicine (TCAM) refers to a set of healthcare practices (indigenous or imported) that are delivered outside of the mainstream (orthodox) healthcare system. The broad objective of this study was to investigate the use of traditional medicine in the treatment of ailments among aged people in Ughelli Community of Delta State, Nigeria. The study comprised of 241 subjects (121 males and 120 females) of about 40+ years who were resident in Ughelli community. First, a self-administered, open and close questionnaire was carefully structured, validated and issued to a cross section of selected subjects from within the study area. The instrument obtained the socio-demographic records of the subjects, alongside their knowledge on traditional medicine, attitudes towards, as well as practices towards traditional medicine. Information on the source, benefit, adverse effects and frequently used traditional medicines were also collected from participants, while leaving them with multiple responses in the open-ended questions. Following data collection, Results were subjected through the Statistical Package for Social Sciences (SPSS version 25), using the Chi-square test at a 95% confidence interval. One-way analysis of variance (ANOVA) was also used to compare the differences in means between groups, while setting a p value less than 0.05 as statistically significant. From our observation, an average of 98 subjects strongly agreed to their knowledge of the effectiveness of traditional medicines in the treatments of ailments. This number was of significant increase in comparison with about 76 subjects who were not sure in their response on the effectiveness of traditional medicines over orthodox in the study area. In addition, this negates the total number of sampled respondents (15%) who posited to disagree in support of the non-effectiveness of traditional medicines over its effectiveness. Also, a great percentage (36%) responses agreed that drinking is a far effecting and popular route of administering traditional medicines than others, while about 27% strongly agreed to this; even though a greater proportion of responses were not sure of the topical routes of applying traditional medicines.
37
Freeman, Lynda W., Robert Morgan, and Tom Farquhar. "Traditional Peoples and the Circle of Healing." Complementary health practice review 7, no. 1 (October 2001): 5–15. http://dx.doi.org/10.1177/153321010100700102.
Full textAbstract:
In March 2002, the White House Commission on Complementary and Alternative Medicine Policy will present its recommendations to President Bush on CAM education, training, licensing, coordination of research, dissemination of informa tion, access and delivery of services. The Commission's report will have implica tions for the medical care of indigenous peoples. This article discusses traditional healing in Alaska and responds to Commission questions on traditional healer designation, selection, credentialing, licensing, preservation and the potential integration of traditional healing with conventional care. Philosophy underlying allopathic medicine and traditional healing is explained. An integrative model of care, The Circle of Healing, is described. "We are rebels, someone to flout. They drew a square that shut us out. But love and we had the will to win. We drew a circle that let them in." (Anonymous, 1997)
38
Efferth, Thomas, Gladys Alexie, Kai Andersch, and Mita Banerjee. "First Nations Healing: From Traditional Medicine to Experimental Ethnopharmacology." Zeitschrift für Anglistik und Amerikanistik 68, no. 2 (June 25, 2020): 159–75. http://dx.doi.org/10.1515/zaa-2020-0017.
Full textAbstract:
AbstractFocusing on First Nations traditional medicine, we investigated whether traditional knowledge of medicinal plants can be validated by modern scientific methods of molecular and cellular pharmacology and whether this information is of value for improving current therapy options. Based on two projects on medicinal plants of the Gwich’in – a First Nations group on the Canadian North West Coast – we found that extracts from several plants traditionally used medically were able to kill tumor cells, including otherwise multidrug-resistant cells. Investigating medicinal plants from Indigenous communities raises questions about ownership, appropriation, and commercial use. At the same time, because of the intricacies of patent law, publishing scientific investigations on medicinal herbs represents an effective way to prevent biopiracy. Therefore, research cooperation between industrialized and developing countries, and between Western and non-Western knowledge systems will facilitate ethically sound ethnopharmacological research and merge a diversity of competencies and knowledges.
39
Badanta, Bárbara, Giancarlo Lucchetti, Sergio Barrientos-Trigo, Elena Fernández-García, Lorena Tarriño-Concejero, Juan Vega-Escaño, and Rocío de Diego-Cordero. "Healthcare and Health Problems from the Perspective of Indigenous Population of the Peruvian Amazon: A Qualitative Study." International Journal of Environmental Research and Public Health 17, no. 21 (October 22, 2020): 7728. http://dx.doi.org/10.3390/ijerph17217728.
Full textAbstract:
Indigenous communities usually experience higher levels of mortality and poorer access to healthcare services compared to non-indigenous communities. This study aims to understand the most prevalent health problems and their treatment in the Asháninka indigenous communities of the Peruvian Amazon. We conducted an ethnographic study in order to explore the perceived health problems, the use of traditional medicine and the resources offered by the official Peruvian healthcare system. Field notes and semi-structured interviews were used. A total of 16 indigenous and four non-indigenous people were interviewed, and interpretative analysis was used to identify themes. The Asháninka community is an overlooked population, which, due to distance restrictions, misconceptions and ethnical disparities, is far away from an appropriate healthcare system and is subjected to acute medical conditions such as infections and gastrointestinal problems. This group tends to seek traditional medicine, mostly herbal medications and traditional healers. The use of a health professional is seen as a last resort. Although the official Peruvian health system incorporates community participation strategies to improve the healthcare of indigenous people, the shortage of material, human resources and cultural sensitivity makes this difficult. Healthcare strategies should be devised and implemented in order to minimize health inequality in this population.
40
Sugishita, Kaori. "Traditional Medicine, Biomedicine and Christianity in Modern Zambia." Africa 79, no. 3 (August 2009): 435–54. http://dx.doi.org/10.3366/e0001972009000904.
Full textAbstract:
The World Health Organization has recognized ‘traditional medicine’ as ade factoand economical substitute for biomedicine in the developing world. Accordingly, the Zambian government aims to integrate ‘traditional healers’, locally known asng'anga, with their biomedical counterparts in a national health care system. Hence, on the one hand,ng'angaelaborate their practice into ‘herbalism’, which could meet scientific standards and fit into the scope of biomedicine. On the other hand, they continue to deal with affliction by positing the existence of occult agents, such as witchcraft and spirits, at the risk of being criticized for exploiting indigenous beliefs. As a result, manyng'angaassociate themselves with Christianity, the national religion of Zambia, which serves as an official domain of the occult where they take refuge from biomedical rationalization. However, conventional churches, the government and health authorities do not approve of the link between Christianity and traditional medicine; henceng'angaas traditional healers are marginalized in modern, Christian Zambia. Being thus dissociated from the national religion,ng'angaare officially confined to the periphery of national health care, where they submit to the primacy of biomedicine and the workings of state power.
41
Espinel-Jara, Viviana, Ximena Tapia-Paguay, and Rocío Castillo-Andrade. "Visualization of Traditional Medicine from the Perspective of Indigenous Kichwa of Napo - Ecuador." Procedia - Social and Behavioral Sciences 237 (February 2017): 393–97. http://dx.doi.org/10.1016/j.sbspro.2017.02.041.
Full text
42
Kao, Frederick F. "Editorial: The Impact of Chinese Medicine on America." American Journal of Chinese Medicine 20, no. 01 (January 1992): 1–16. http://dx.doi.org/10.1142/s0192415x92000023.
Full textAbstract:
As a Chinese American born in Peking and educated both in China and in the United States, the author has, for several decades, been interested in the impact of Chinese culture, including medicine, on American society. While holding a professorship in physiology and biophysics at the State University of New York, Downstate Medical Center, the author began to teach a course on Chinese medical history in the early 1960s. In 1972, he founded the Institute for Advanced Research in Asian Science and Medicine (IARASM) which publishes the American Journal of Chinese Medicine, holds international conferences for scholars and physicians interested in indigenous medical systems, trains physicians for acupuncture therapy, and fosters centers for urban primary health care. The author is a member of the World Health Organization's Expert Advisory Panel on Traditional Medicine. He is the Editor-in-Chief of the American Journal of Chinese Medicine which now reaches an audience in 45 countries. The IARASM is a World Health Organization Collaborating Center for Traditional Medicine. The author served on the Rockefeller Commission of New York State on Acupuncture in 1973, and, in the same year, served as a panel member of the National Institutes of Health Conference on Acupuncture. He visited China at the invitation of the Ministry of Public Health of the People's Republic of China or WHO in 1973, 1974, 1977, 1978, 1979, 1980, 1984, and 1987 when he chaired meetings and lectured to faculty of several medical schools. The author envisages that the process of integration of all indigenous medicines of various cultures will end in the 21st century, at which time the "ecumenical medicine" - a term first used by Joseph Needham - movement will not be necessary, for all forms of medicine will be one system. The author has a great interest in the furtherance of indigenous medicine and their integration into one system, but his views and observations, as all endeavors in humanity, are not infallible.
43
Saijirahu, Buyanchuglagin. "Folk Medicine among the Mongols in Inner Mongolia." Asian Medicine 4, no. 2 (2008): 338–56. http://dx.doi.org/10.1163/157342009x12526658783574.
Full textAbstract:
AbstractTwenty-first-century Inner Mongolia is characterised by medical pluralism: biomedicine, traditional Chinese medicine, and the Tibetan-derived tradition of Mongolian medicine have parallel roles in the health care system. There is, however, another form of medical practice that has existed in the Mongol society alongside these institutional medicines. In this article, I refer to it as folk medicine. The indigenous tradition of folk medicine has originated from both nomadism and shamanism, and some elements of these old traditions still survive that do not appear to have been influenced by other medical systems. I discuss how nomadic culture produced folk medical practices such as koumiss treatment, immersion therapy and herbal medicine and how shamanic healing practices such as bonesetting and andai therapy are key parts of Mongolian folk medicine, which is related to treating both bodily suffering and illness of the soul. Healing is an important function of Mongolian shamanism, an old religious complex that remains alive within modern society. Folk medicine as a cultural phenomenon has existed from ancient times to our present era. When we attempt to reconstruct the history of Mongolian medicine, we must accept that indigenous knowledge continues to play a role within the medical pluralism of twenty-first-century Inner Mongolia.
44
Gladstone, Joseph Scott, and Donald D. Pepion. "Exploring traditional Indigenous leadership concepts: A spiritual foundation for Blackfeet leadership." Leadership 13, no. 5 (March 23, 2016): 571–89. http://dx.doi.org/10.1177/1742715016638913.
Full textAbstract:
Historically examining the cultural foundation for traditional leadership within the Blackfoot Confederacy, composed of the Blackfeet (Pikuni or South Piegan) in Montana, USA, and the North Piegan, Blood (Kainai), and Blackfoot (Siksika) in Alberta, Canada, reveals that authority for leadership is grounded in tribal spirituality. This spiritual authority is integrated within traditional and complex structures that organize the social structures of the Blackfeet, a structure of extended family, bands, and societies that all influence leadership. Traditional leadership authority arises through medicine bundle rituals, ceremonial rites, and protocols that exist within the Niitsítapi (Blackfeet people) worldview. Understanding the complex foundations of traditional tribal leadership facilitates future research and understanding of Indigenous leadership, especially when international borders separate tribes.
45
Awah, Paschal Kum, and Peter Phillimore. "Diabetes, Medicine and Modernity in Cameroon." Africa 78, no. 4 (November 2008): 475–95. http://dx.doi.org/10.3366/e0001972008000405.
Full textAbstract:
This article examines popular understandings of diabetes, and conflicts and ambiguities in the management of diabetes care, in two areas of Cameroon. Conducted over a two-year period, comparative ethnography in Yaoundé and Bafut started in four diabetes clinics (two in each place). From there it extended outwards, first to the homes of patients with diabetes, and then on to a number of indigenous healers consulted by patients or their families. We explore here the tension between clinic-based demands for patients' ‘compliance’ with treatment guidelines, including repeated strictures against resorting to ‘traditional’ medicine, and patients' own willingness to alternate between biomedicine and indigenous practitioners, a process in which they subject the claims of both to a kind of pragmatic evaluation. The continuing importance of indigenous healing practices, and explanations for diabetes in terms of ancestral intervention or witchcraft, are considered in the light of recent anthropological debate about the ‘modernity of witchcraft’ in Africa.
46
Wilson, Nicole, Leila Harris, Angie Joseph-Rear, Jody Beaumont, and Terre Satterfield. "Water is Medicine: Reimagining Water Security through Tr’ondëk Hwëch’in Relationships to Treated and Traditional Water Sources in Yukon, Canada." Water 11, no. 3 (March 26, 2019): 624. http://dx.doi.org/10.3390/w11030624.
Full textAbstract:
There is growing acknowledgement that the material dimensions of water security alone are inadequate; we also need to engage with a broader set of hydrosocial relationships. Indeed, more holistic approaches are needed to explain Indigenous peoples’ relationships to water including the use of traditional water sources such as mountain creeks and springs. In this paper, we seek to reimagine water security through a case study of Tr’ondëk Hwëch’in’s relationships to both treated and traditional water sources throughout the First Nation’s traditional territory in Yukon, Canada. Through community-based research including interviews with Elders and other community members, we examine the importance of traditional water sources for meeting important health requirements including physical, spiritual and cultural wellbeing. This intervention contributes to ongoing debates about what it means to secure safe and affordable water in three key ways: First, we argue that Indigenous water relations invite a shift towards more a holistic understanding of water security; second, we contend that settler colonial politics should be understood as a root cause of water insecurity; finally, we explore how Two-Eyed Seeing can be applied as an alternative to the ‘integration’ of Western scientific and Indigenous approaches to drinking water.
47
Prata, Daniele Gruska Benevides, and João Tadeu de Andrade. "POLÍTICAS PÚBLICAS DE ATENÇÃO À SAÚDE INDÍGENA NO BRASIL: contribuição a um debate permanente." Revista de Políticas Públicas 24, no. 2 (December 27, 2020): 878. http://dx.doi.org/10.18764/2178-2865.v24n2p878-897.
Full textAbstract:
Os povos indígenas brasileiros estão entre os segmentos da população em maioria, pois são vítimas desde o período da colonização de violências das mais diversas. A Constituição Federal de 1988 trouxe a adoção de medidas protetivas aos povos indígenas e de direitos diferenciados, como a saúde. Este artigo tem o objetivo de compreender como funciona a saúde indígena e quais seus mecanismos regulatórios, com base em pesquisa bibliográfica e documental em publicações disponíveis no Portal da CAPES e em outras fontes. Usa os descritores “saúde indígena”, “políticas públicas de saúde indígena” e “Lei Arouca”. Seleciona publicações que tratavam do assunto desde 1999 até o ano de 2019. Um dos principais desafios, conforme esta reflexão, é aliar a medicina ocidental aos princípios das etnomedicinas, possibilitando um atendimento de qualidade para os povos.Palavras-chave: Saúde indígena. Políticas Públicas de Saúde Indígena. Medicina tradicional indígena. Direitos garantidos.PUBLIC POLICIES FOR THE ATTENDANCE OF INDIGENOUS HEALTH IN BRAZIL: contribution to a permanent debateAbstractBrazilian indigenous peoples are among the largest segments of the population, as they have been victims since the period of colonization of the most diverse types of violence. The Federal Constitution of 1988 brought the adoption of protective measures to indigenous peoples and differentiated rights, such as health. This article aims to understand how indigenous health works and what its regulatory mechanisms are, based on bibliographic and documentary research in publications available on the CAPES Portal and other sources. The descriptors “indigenous health”, “public indigenous health policies” and “Lei Arouca” were used. This article selected publications that dealt with the subject from 1999 to 2019. One of the main challenges, according to this reflection, is to combine Western medicine with the principles of ethnomedicines, enabling quality care for people.Keywords: Indigenous health. Public Indigenous Health Policies. Traditional indigenous medicine. Guaranteed Rights.
48
Eid, Hoda M., and Pierre S. Haddad. "Mechanisms of Action of Indigenous Antidiabetic Plants from the Boreal Forest of Northeastern Canada." Advances in Endocrinology 2014 (August 10, 2014): 1–11. http://dx.doi.org/10.1155/2014/272968.
Full textAbstract:
Indigenous populations in Canada possess a wealth of native traditional knowledge. However, their rates of Type 2 diabetes mellitus (T2DM), a disease that was unheard of in their midst 50 years ago, are the highest in the country. In an effort to cut the impact of T2DM epidemic on Indigenous health, the Canadian Institutes of Health Research funded the “CIHR Team in Aboriginal Antidiabetic Medicines (CIHR-TAAM).” The goal was to explore Boreal forest medicinal plants stemming from Indigenous Traditional Medicine to be included in T2DM care. Six out of nine communities of the Cree of Eeyou Istchee (CEI) participated in ethnobotanical studies that resulted in the identification of 17 potential antidiabetic plant species. These species were screened for antidiabetic activities using a platform of in vitro bioassays and in vivo models of T2DM. This paper summarizes results on the 10 most promising plant species, their active constituents, and the mechanisms behind their antidiabetic activities. In addition, potential herb-drug interactions were examined at the level of drug-metabolizing enzymes, notably the cytochrome P450 family. This review serves as a canvas onto which is discussed the value of Indigenous medicinal plants, future avenues of research, and the ethical approach required in this field.
49
Singh, Shivendra Pratap. "VASAKA - A BOON TO THE INDIAN TRADITIONAL SYSTEM OF MEDICINE." Journal of Medical pharmaceutical and allied sciences 10, no. 3 (July 15, 2021): 2877–80. http://dx.doi.org/10.22270/jmpas.v10i3.1167.
Full textAbstract:
Adhatoda vasica (L.) (Acanthaceae) has vital medicinal roles, and it is widely used in the indigenous medicine system in India. One of the important goals of the present study is to make report on the phytochemical and different in-vitro/in-vivo pharmacological activity of plant Adhatoda vasica. This study will help to find specific bioactive compounds of vasaka, and their suitable use for human welfare. The bioactive compound vasicine have been isolated from alcoholic extract of vasica leaves using column chromatography. In this review article covered all the reported pharmacological activities of vasaka plant, and their chemical constituents. In-addition; chemical constituents of vasaka has been found active against many diseases such as antimicrobial activity, hepatoprotective, antitussive, antibacterial, anti-inflammatory and antiulcer, anti-urolithiatic, abortifacient, thrombolytic, radio modulator, cardiovascular protection, hypoglycaemic, antitubercular, antioxidant and anticancer.
50
Non-Cabrera, Maria Luisa, Angem Librando Descallar, Christine Dawn G. Obemio, Tres Tinna B. Martin-dela Cruz, and Rhumer Lañojan. "Ethnomedicinal Resources of the Indigenous People’s (IP) Groups in the SOCSARGEN Region." Journal of Health Research and Society 1 (October 18, 2018): 2. http://dx.doi.org/10.34002/jhrs.v1i0.8.
Full textAbstract:
An ethnomedicinal study was conducted to document the medicinal plants used, the manner of preparation and application in the treatment of ailments and the consensus in the use of medicinal plants to treat various ailments among four (4) indigenous people's groups, the Obo in Lake Sebu, South Cotabato, T'boli in Maitum, Sarangani Province, and Blaan and Tagakaolo in General Santos City. The ethnobotanical interview was conducted using open-ended semi-structured questionnaires among identified traditional healers and elders as well as the household in the community. A total of 136 plants species, mostly herbs (47%), have been recorded with the corresponding conditions or illnesses in which they are believed to exert a therapeutic effect. Plant parts utilized for traditional medicine of the 4 IP groups include leaves (38%), roots (25%) and bark/stem (16%). Decoction (54%) and direct consumption (27%) applied via oral route are the common traditional medicine preparation. The IP communities in the SOCSARGEN Region have a rich pharmacopeia of traditional medicinal plants that persist through time despite the availability and convenience offered by modern medicine.
Read full article here.