tribal ethnomedicine against certain selected health

www.wjpr.net Vol 7, Issue 15, 2018. 604

Dam et al. World Journal of Pharmaceutical Research

TRIBAL ETHNOMEDICINE AGAINST CERTAIN SELECTED

HEALTH PROBLEMS IN BANSWARA DISTRICT OF RAJASTHAN

*Dr. P. K. Dam and Pankaj Kumar

Desert Medicine Research Centre (Indian Council of Medical Research), New Pali Road,

Jodhpur.

ABSTRACT

The Tribal people & the Traditional Healers are the sole preserver of

knowledge of Ethno medicine. The aim of this paper is to document

and identify the botanical and zoological components in use as ethno

medicine during selected 21 health problems that occurred in

households of the Bhil-Mina tribe of Banswara, Rajasthan, in last 90

days. The average ethno medicinal use for 21 ailments varied

significantly in villages with (53.9%) and without health facilities

(76.9%) suggest that availability of health facility influence utilization

pattern of ethno medicine by the tribal. In present paper, detailed

accounts of 45 ethno medicines prepared from 48 different herbs/

shrubs/ trees and one animal is provided. The ethno medicines prepared from the plants /

animal stood the test of time and counter argue that the rich heritage of tribal people need to

be explored Further.

KEYWORDS: Tribal Ethno medicine, Bhil-Mina, Traditional Healer, 21 Health Problems,

Villages with & without health facilities.

INTRODUCTION

The primary concern of many developing countries including India to provide people with

adequate coverage with essential needs of appropriate treatment. The state of disease

threatened not only the well being of the sufferers & their household members but also the

community in a way of unbearable cost of treatment or less accessible facility of health

system. Dumn (1976)[1]

therefore defined Ethno medicine as a response from the community

to meet up the challenge by developing a „Medical System‟ i.e. „the pattern of social

institutions and cultural traditions that evolves from deliberate behavior to enhance health‟.

World Journal of Pharmaceutical Research SJIF Impact Factor 8.074

Volume 7, Issue 15, 604-628. Research Article ISSN 2277– 7105

Article Received on

09 June 2018,

Revised on 29 June 2018,

Accepted on 19 July 2018

DOI: 10.20959/wjpr201815-12976

*Corresponding Author

Dr. P. K. Dam

Desert Medicine Research

Centre (Indian Council of

Medical Research), New Pali

Road, Jodhpur.



Many authors have defined the term „Ethno medicine‟ from time to time. Hughes (1968)[2]

conceptualized ethno medicine as „comprised of those beliefs and practices relating to

diseases which are the products of indigenous cultural developments and are not explicitly

derived from framework of modern medicine‟.

„Ethno medicine‟ as defined by Weiner (1971) which was quoted by Jain (1987)[3]

„is an area

of research that deals with medicines derived from plants, animals, minerals etc. and used in

treatment of various diseases & ailments based on indigenous pharmacopoeia, folklore and

herbal charms‟.

World Health Organization (1987)[4]

included ethno medicine under the category of

„Traditional Medicine Practices‟ that comprised of Non-formalized traditional systems of

medicine practiced by herbalist, bonesetters, practitioners of Thaad (element system), home

remedies and spiritualists. Charles (1977)[5]

under the aegis of „Non-formalized traditional

systems of medicine‟ defined the term „Indigenous medicine‟ which is used in India to refer

to the folk & learned dimensions of traditional cultural medicine, together with classic texts.

Traditional knowledge was therefore never considered a blind faith but directly came from

the Vedas & Ayurveda retaining some applied aspects of plants to be used. Use of Butea

monosperma reported in the present study being used as Ethno medicine against

Leukorrhoea, Uterus Prolapsed, Eye irritation, Excessive Bleeding other than Menstruation

etc. However use of B.monosperma as medicinal plant (Plate 2 & 2-a) was prevalent in

ancient Sanskrit literature „Atri Samhita‟ (Sensharma, 2000).[6]

Tribal people were observed having natural skill to identify medicinal plants out of several

wild plants existing in the forest, surrounding their inhabitations. Based on oral instruction

given by the Traditional Healers, the whole plant or part of the plant are taken up for relevant

processing (e.g. shade drying, sun drying, kept open under dew throughout the night etc.) in

such a way that it‟s specific curative substances, can be retained for its subsequent use while

preparing the medicine out of it. During present study this was observed that ethno medicines

were prepared by applying following methods:

1. Grinding 2. Decoction 3. Extraction 4. Vapour/fume inhalation 5. Preparing Ash 6.

Preparing Paak 7. Prolonged low heat processing for 10-15 days 8. Infusion/Herbal tea & 9.

Paste.



MATERIALS AND METHODS

In the present study knowledge, attitude and practice of ethno medicine and detailed mode of

use were assessed by interviewing the respondents. Thereafter, participant observation

method was adopted for collecting plants from its habitat, detailed account of preparation of

medicine from the plant/plants & mode of use of the medicines prepared. Simultaneously the

documentary sources (e.g. the related hymn or spell chanted as part of ritual before

administering the ethno medicine plants / animals) were also explored. Respondent‟s

description about regimens followed & opinion about effectiveness of medicine were also

noted.

Some case studies were carried out on the respondents who used ethno medicine during

illness & then cured. Thus the combination of methods was employed for data collection,

which was as follows:

(a) By field survey Method

1. By interviewing through Pre designed & Pre tested Schedules.

2. By observation and participant observation method.

3. By case studies.

(b) Documentary sources/records (Published papers, Ph. D thesis, Chapters in book on Ethno

medicine, hymn or spell chanted as ritual before administering the ethno medicine plants /

animals).

(c) District wise percentage distribution of Scheduled Tribes to total population in Rajasthan

was highest in Banswara district - Rural (76.3%) closely followed by Dungarpur-Rural

(68.6%) [Census of India, 2001]. Keeping in mind that an area representing higher

concentration of Tribal Population may provide an ideal representation for any tribal

study, Banswara district was selected. A total of 300 respondents from 10 villages of

Ghatole Tehsil of Banswara District were covered. Further, 26 Traditional Healers

inhabiting the villages under Ghatole Tehsil of Banswara District & Aspur/Dungarpur

Tehsils of Dungarpur District also were interviewed.

(d) The Head of household belonging to Bhil-Mina tribe of Rajasthan was selected as

respondent. This was perceived that the respondent‟s recurring experiences of using

plants or animals to control illness for himself & also for other household members

would provide an appropriate information of ethno medicinal use of individual

plants/animals & their degree of effectiveness. Thus, from each household, ethno



medicine use by more than one person was recorded by interviewing the head of

household as key informant.

(e) Seven out of ten villages from Banswara district, were selected with health facilities &

three villages without any health facility. This was presumed that non-availability of

health facility at village level would influence the use of ethno medicine during illness.

(f) A pilot study was carried out in one village before commencement of main study & the

respondents were asked to state their practice of using ethno medicine or Allopathic

treatment to cure the ailments that occurred in their household in last 15 days.

(g) The 21 health problems included in the present study were based on the occurrence of

health problems in the households during last 15 days (i.e. findings of Pilot Study).

RESULTS

The practice of using ethno medicine by the respondents of ten study villages in curing

selected 21 health problems that occurred in their households during past 90 days in

comparison to other system of treatment available in or around the village are presented in

Table 1.

Analysis Plan Adopted

To determine the percentage use of ethno medicine for the 21 selected health problems, the

number of respondents who opted for ethno medicine during their illness was termed as

numerator and the total number of respondents who could indicate their preference for some

treatment (Ethno medicine or allopathic) was coined as denominator. For example, 22

respondents from village without health facility could reply as regards treatment taken to cure

Leucorrhoea, hence these 22 cases are termed as denominator. Out of these 22 cases, 19

respondents who opted for Ethno medicine are termed as numerator. Thus 86.4% (19/22) had

taken ethno medicine to cure Leucorrhoea.

A total of 478 cases concerning 21 selected health problems occurred in the households of the

tribal in past 90 days were reported from the „villages without any health facilities‟. Out of

478 cases, 76.9% were treated by ethno medicine. Similarly, a total of 874 cases were

reported from the „villages with health facilities‟ in past 90 days. Out of 874 cases, 53.9%

were treated by ethno medicine. Thus, a higher percentage use of ethno medicine was

observed in the „villages without health facilities‟. Further, there was a disease wise

preference towards use of Ethno medicine and Allopathic treatment. For Typhoid, 66.7%

favored Allopathic treatment, while in case of multiple boil/Eczema, 94.6% relied on ethno



medicine from villages without health facility. Similarly, for Malaria 85.7% & for Prolapsed

uterus 85.7% relied on ethno medicine, as compared to Hemorrhoides (69.2%) from villages

without any health facility (Table 1).

This was decided that if a disease occurred more than once to the same person in the

household in the preceding 90 days, then it would be counted as once, instead of as many

times as the illness has occurred. It was presumed with the reoccurrence of disease, the type

of treatment may not change.

Accordingly, this was observed that in majority of the cases, the occurrence of a particular

kind of ailment reported once only by each respondent, whosoever fell ill during last 90 days.

Similar observation was reported with regards to other members from the household also,

who undergone sickness in past 90 days.

The mode of use of 45 ethno medicines prepared from 48 plants & one animal to alleviate 21

selected health problems are described in Table 2. Further, the taxonomic details and local

names of the plants/animal used along with the photograph of each of 48 plants are presented

in Table 2.

Table 1: Use of Ethno-medicine in past 90 days by the respondents residing in villages

without and with health facilities (in percent).

S.no Health

Problem

Villages without health facilities Villages with health facilities

P value of

significance No. of

respondents

Opted ethno

medicine

%age

use

No. of

respondents

Opted

Ethno

medicine

% age

use

1 leucorrhea 22 19 86.4 43 35 81.4 *

2 Multiple

boil/Eczema 37 35 94.6 49 39 79.6 *

3 Jaundice 21 19 90.5 42 30 71.4 **

4 Malaria 28 24 85.7 43 30 69.7 **

5 Fever 24 18 75.0 38 25 65.7 *

6 Bleeding due to

injury 35 27 77.1 41 27 65.8 *

7 Snake bite 12 08 66.7 14 08 57.1 *

8 Scorpion sting 19 16 84.2 25 15 60.0 **

9 Prolapse of

uterus 07 06 85.7 21 13 61.9 **

10

Excessive

Bleeding other

than

Menstruation

16 13 81.2 25 15 60.0 **



11 Scrofuloderma 11 09 81.8 30 17 56.7 **

12 Intestinal worm 24 18 75.0 43 24 55.8 **

13 Diarrhea 17 12 70.6 42 23 54.7 **

14 Constipation 43 35 81.4 45 23 51.1 **

15 Headache/migr

aine 21 16 76.2 51 26 50.9 **

16 Cough and cold 26 18 69.2 46 23 50.0 **

17 Asthma 14 10 71.4 31 14 45.1 **

18 Sprain/fracture 12 09 75.0 29 13 44.8 **

19 Typhoid Fever 06 02 33.3 21 06 28.6 **

20 Haemorrhoides

(Piles) 13 09 69.2 32 11 34.4 **

21 Antifertility(Bir

th Control) 70 45 64.3 163 54 33.1 **

Pooled 478 368 76.9 874 471 53.9 **

*P<0.05 ** P<0.01

Table 2: Description of Ethno medicinal plants & mode of use by ‘Bhil-Mina’ tribe of

Dungarpur & Banswara against selected diseases.

S.No Photographic identity

of plants

Taxonomic Details &

Local name of

plants

Used against

the disease

Mode of preparing

medicaments & mode of use

1

Ampelocissus arnettiona

Plate-1

1) Ampelocissus

arnettiona

Family: Vitaceae;

Local name: Khata

limba or Khatimba.

Large climber

2) Butea monosperma

Family:Fabaceae;

Local name:Khakhra

Tree.

Leukorrhea

1. Root bark of A. arnettiona

(Khatimba) & stem bark of B.

monosperma (Khakhra) both

were powdered separately. At

the time of intake during early

morning, both were mixed in a

quantity of two tea spoon full &

fed twice daily for seven days &

then white discharge was

ceased.

Butea monosperma

Plate-2



2

Argemone Mexicana

Plate--3

1) Argemone

Mexicana

Family: Papaveraceae

Local name: Pili

Dhatura.

Prickly herb

Eczema/

boils

2. Whole plant of Mexicana

was grinded to make a paste of

fine texture as far as possible,

which was applied over the

affected area.It produced

tremendous burning sensation

after local application. However,

only adult person could

withstand this. After six day of

continuous application, along

with multiple boils, the scur

marks were also vanished.

Argemone Mexicana

Plate-3a

Holoptelea integrifolia

Plate-4

Balanites aegyptiaca

Plate-5

Azadirachta indica

Plate-6

Holoptelea

integrifolia

Family: Ulmaceae

Local name: Kanjera.

A large tree


Family: Balanitaceae

Local name: Hingot

Spinous tree

Azadirachta indica

Family: Meliaceae

Local name: Neem

3. Tender leaves of Holoptelea

integrifolia (Kanjera tree) are

made into paste & applied over

the affected part of body to cure

Ringworm infection & skin

disease

4. An ointment prepared by the

ingredients:-

1) 50 gms seeds of Balanites

aegyptiaea, 50 gms seeds of

Azadirachta indica, 1 litre of

mustard oil (Brassica nigra),

2) 100 gms of alcum, Sulphur 30

gm, 100 gms of wax,

3) 100 gms ash of untanned hide,

4) 30 gm Neela Thota.

Ointment prepared from the

aforesaid ingredients are kept in

a clean container with lid and

externally applied on affected

part.

Regimen:- 1)Use of soap to be

avoided

2) Strictly to keep away from

interchange of dresses/ towels

3) Daily bath with Luke-warm

water in which Azadirachta

Leave decoction to be

mixed.



Brassica nigra

Plate-7

3

Cuscuta reflexa

Plate-8

Tinospora cordifolia

Plate-9

Salvadora sps

Plate-10

1) Cuscuta reflexa

Family: Cuscutceae

Local name: Akashbel.

Leafless parasite

2) Salvadora sps

Local name: Pilura or

Bagda

Jaundice

5. Total stem part of Cuscuta

reflexa (Akashbel) was

powdered.

6. Leave powder of Salvadora

sps (Pilura) was made. Whole

plant of T cordifolia (Neem

Gilloy) was shade dried &

powdered. All the three kinds of

powder were mixed together.

Now, this mixture powder were

fed one teaspoon thrice daily for

a period of 8-10 days. Regimen:

The patients were prohibited to

take any oil, jaggery & sour

food like curd, buttermilk &

Amchur. Less salt in diet & rest

was advised to Jundice patient.



4

Tinospora cordifolia

Plate-9-a

1) Tinospora

cordifolia

Family: Menispermaceae

Local name: Neem

Gilloy or Adharbella.

Deciduous climber.

Malaria

7. Stem of Tinospora cordifolia

(Adharbella) & whole plant of

Enicostemma littorale (Nami)

were grinded. Then both the

granulated plants were made

decoction that was fed to patient

twice daily for three days.

Enicostemma littorale

Plate-11

2) Enicostemma

littorale

Family: Gentianaceae

Local name: Nami.

Perennial herb

8. Many a times this was also

observed that by feeding only

the decoction of whole plant of

E littorale (Nami) twice daily

for four days, Malaria fever was

cured.

5

Caesalpinia bonducella

Plate-12

1) Caesalpinia

bonducella

Family: Leguminosae

Local name: Katkaranj.

Thorny shrub.

Fever

9. Leave decoction of C

bonducella (Katkaranj) was fed

for 4-5 days twice daily.

Tecomella undulateTree

Plate-13

2) Tecomella undulate

Tree

Family: Bignoniaceae

Local name: Ragat

Rohida

10. Stem bark of T. undulate

(Ragat Rohida) was shade dried

& powdered. Powder was made

decoction & fed for five days.

6

Madhucha indica

Plate-14

Madhucha indica

Family: Sapotaceae

Local name: Mahua.

Large deciduous tree.

Bleeding due

to injury

11. Poultice of warmed flower

of M.indica (Mahua) tied over

the affected part of the body.



7

Maerua arenaria

Plate-15

Maerua arenaria

Family: Capparidaceae

Local name: Jethibela.

Shrub often climbing

in nature

Snake bite

12. Root of M. arenaria

(Jethibela) was grinded &

locally applied on the snake bite

area. Freshly collected roots

were grinded everyday for

preparing poultice that was

contued for local application for

12 days. Simultaneously, root of

Maerua arenaria

(Jethibela) to be powdered &

one gm. powder to be

swallowed along with freshly

prepared ½ teaspoon Black

Pepper powder & one teaspoon

clarified butter (Ghee) twice

daily.

8

Mangifera indica

Plate-16

Cassia auriculata

Plate-17

Dichrostachys cinerea

Plate-18

Mangifera indica

Family: Anacardiaceae

Local name: Aam

A tree

Cassia auriculata

Family: Caesalpinaceae

Local name:Anwal

A bushy shrub

Dichrostachys cinerea

Family: Mimosaceae

Local name: Imana –

a shrub

Scorpion sting

Scorpion Sting

13. Latex emitted from broken

stalk of unripe mango locally

applied to affected part

14. Root of C. auriculata

(Anwal) crushed and then

locally applied on affected part

of body.

15. Leaves of D.cinerea (Imana)

grinded into paste which is

applied on affected part.

9 Bombax ceiba Prolapsed 16. Treatment initiates with



Bombax ceiba

Plate-19

Butea monosperma

Plate-2

Tectona grandis

Plate-20

Maerua arenaria

Plate-15-a

Family: Bombacaceae

Local name:Semal

tree

Deciduous tree

Butea monosperma

Family: Fabaceae

Local name:Dhak/

Palas

Medium Sized tree

Tectona grandis

Family: Verbenaceae

Local name:Sagwan

Maerua arenaria


Local name:

Jethibela

uterus fixation of prolapsed uterus by

adjustment setting with the help

of hand on the sixth day after

menstruation cycle. Traditional

Healer after washing hands with

soap use gloves also. Thereafter

collect freshly tender bark of B.

ceiba

(Semal) tree to extract Juice

which fed to patient in a

quantity of one cup. In case, the

adjusted uterus is ejected out

again by that time, bark juice of

B. ceiba

(Semal) is sprinkled over the

ejected out uterus & readjusted

by hand to settle down once

again.

17. Thereafter 200 grams of

grinded bark powder of

B.monosperma (Dhak/Palash) is

kept in a soil vessel filled with

water wherein bark powder of T.

grandis Sagwan is also mixed.

This mixture fed to patient right

from sixth day after

menstruation up to next 21st day.

18. In addition to this, in certain

cases for better result, cold

infusion of leaves of M arenaria

(Jethibela) is also fed to the

patient after setting prolapsed

uterus by hand

10

Terminalia arjuna

Plate-21

Terminalia arjuna


Local name:Arjuna

Butea monosperma

Family: Fabaceae

Local name:

Dhak/Khakhra

Excessive

bleeding other

than

Menstruation

Cycle.

19. Tender bark of T. arjuna

(Arjun tree) & B.monosperma

(Khakhra) tree are collected &

shade dried for about seven days

& then crushed into Pestle &

mortar & fine powder obtained

by sieving through a cloth or

metallic sieve. Two spoon

powder mixed in one cup of

water kept for whole night. Next



Terminalia arjuna

Plate-21-a

Pterocarpus marsupium

Plate-22

Pterocarpus

marsupium

Family: Fabaceae

Local name: Biha

day morning, liquid strained

through a clean piece of cloth.

The mixture fed to patient. For

next day morning, out of

prepared powder, fresh liquid to

be prepared following similar

way. Intake of this liquid is

taken for ten days to achieve

total cure

20. Bark of P. marsupium

Biha grinded into powder & fed

for 15 days to stop bleeding

11

Trichosanthes bracteata

Plate-23

Trichosanthes

bracteata

Family: Cucurbitaceae

Local name: Lal

indrayan or Hiyaribela

Climber


Family: Balanitaceae

Local name: Hingot

Spinous tree

Scrofuloderma

21. Root of T. bracteata

(Hiyaribela) in 5 gms.quantity,

Endocarp of fruit of

B.aegyptiaca (Hingot I piece),

Azadirachta indica(Nimboli or

fruit of Neem)-5 gms., all these

three plant products finely

grinded, then mixed to grinded

alum of 5 gms., Further, all

ingredients are mixed either in

curd or ghee to prepare ointment

which is applied on affected part

of body.




Plate-5-a

Azadirachta indica

Plate-6-a

Fruit of Alangium

benganitifolium

Plate-24

Azadirachta indica

Family: Meliaceae

Local name: Neem

Alangium

benganitifolium

Family:Alangiaceae

Local name: Aankol.

A deciduous shrub.

22. Finely powdered bark of

Alangium benganitifolium

(Aankol) applied over the

affected part, continuously for

15 days at least.

12

Cassia fistula

Plate-25

Helicteris isora

Plate-26

Cassia fistula

Family: Caesalpiniaceae

Local name: Amaltas/Karmala – a

medium sized tree.

Helicteris isora

Family: Sterculiaceae

Local name: Marorphali

Intestinal

worm

Infestations

23. Endocarp of fruit of C.

fistula (Amaltas/ Karmala) is

grinded into powder & ingested

in a dose of half teaspoonful for

the minor & one teaspoonful for

adult & continued for ten days.

24. Decoction of bark & root of

H. isora (Marorphali) taken

orally twice a day for 3-4 days

to cure stomach pain due to

intestinal worm infestations.



13

Mangifera Indica

Plate-16-a

Adhatoda Vasica

Plate-27

Adhatoda Vasica

Plate-27-a

Butea monosperma

Plate-2-a

Moringa concaneinsis

Plate-28

Mangifera Indica

Family: Anacardiaceae

Local name: Aam/Amba-

Evergreen tree

Adhatoda Vasica

Family: Acanthaceae

Local name: Adusa-

shrub

Butea monosperma

Family: Fabaceae

Local name: Khakhra/Dhak- a

medium sized tree

Moringa concaneinsis

Family: Moringaceae

Local name: Harguda- a large tree

Diarrhea

25. Bark of Mangifera Indica

(Aam) & gum of Adhatoda

Vasica (Adusa) all are grinded

that produces a nominal quantity

of juice. A little of juice mixed

mixed to one teaspoon water &

2-3 drops out of that is fed to

patients.

26. Root of B. monosperma

(Khakhra) & gum of Moringa

concaneinsis (Harguda) both are

mixed into water & fed for two

days to stop loose motion.

27. Bark powder of T. indica

(Amli) is fed to stop loose

motion.



Tamarindus indica

Plate-29

Aegle marmelos

Plate-30

Tamarindus indica

Family: Caesalpiniaceae

Local name: Amli –

tree

Aegle marmelos

Family: Rutaceae

Local name: Bael

A deciduous tree

28. Green unripe fruit of A.

marmelos Bael is cut into slices,

then dried & powdered. Twice

or thrice a day the powder along

with water is suggested to take.

Dal (Pulses), milk & fried foods

are avoided usually.

14

Madhucha indica

Plate-14-a

Ricinus communis

Plate-31

Convolvulus pluricaulis

Plate-32

Madhucha indica

Family: Sapotaceae

Local name: Mahua

A large deciduous tree

Ricinus communis

Family: Euphorbiaceae

Local name: Arandi

A small tree

Convolvulus

pluricaulis

Family: Convolvulaceae

Local name: Shankhapushpi-A sub

Constipation

29. Flower juice of Mahua is

taken

30. Seed kernel of legume of

Ricinus communis (Arandi) is

taken

31. Powdered root (3-4gms.) of

Convolvulus is made decoction

& fed.



erect herb

15

Adhatoda Vasica

Plate-27-b

Bacopa monnieri

Plate-33


Plate-32-a

Adhatoda Vasica

Family: Acanthaceae

Local name: Adusa-

shrub.

Bacopa monnieri

Family: Scrophulariaceae

Local name: Brahmi-

the creeping herb.

Convolvulus

pluricaulis


Local name: Shankhapushpi-A sub

erect herb

Headache

32. Leaves of Adhatoda Vasica

(Adusa) 20 gms., in quantity

boiled in a metallic or earthen

pot by adding 120 ml. of water

& boiled over moderate fire till

one fourth of water remains. The

leaves etc. are strained through a

clean piece of cloth. The liquid

thus obtained is mixed with 10

gms of jaggery. The decoction is

fed to patient.

33. B.monnieri (Brahmi) whole

plant and C. pluricaulis or

E.alsenoides (Shankhapushpi)

whole plant shade dried &

powdered. Powder taken with

cow milk Regimen: Exposure to

strong sunrays, rain & cold wind

is advised to avoid. Fried spicy

food is advised to avoid.




Plate-32-b

Evolvulus alsenoides

Plate-34

Evolvulus alsenoides


Local name: also

known as

Shankhapushpi-A sub

erect herb

16

Curcuma longa

Plate-35

Citrus medica

Plate-36

Calotropis procera

Plate-37

Curcuma longa

Local name:Haldi

English Name:

Turmeric

Citrus medica

Local name: Nimbu

English name: Lemon

Calotropis procera

Family: Asclepiadaceae

Local name: Aak

A shrub

Cough and

cold

34. C. longa (Turmeric) & salt

mixed & kept over a half cut

lemon i.e. fruit of Citrus medica

for 15 minutes. Then patient is

asked to suck the juice of C.

medica (lemon).

35. Flower of C. procera

Aak churned into ash & fed with

turmeric & salt.

Regimen: If the patient is a

child, he/she is kept away from

other children. Sour food, curd,

cold driks, fried & oily foods are

advised to avoid. Patients asked

to take rest & avoid cold & rain.

Mustard oil is advised to

massage on chest. Ginger, black

pepper, garlic in food is advised

for intake & warm water to

drink.



Calotropis procera

Plate-37-a

Adansonia Digitata

Plate-38

Allium sativum

Plate-39

Adansonia digitata

Family: Bombacaceae

Local name: Gorakh

Amli

A deciduous tree

Allium sativum

Family: Liliaceae

Local name: Lahsoon

An annual herbs

36. Jaggery is mixed to

decoction prepared from A.

digitata (Gorakh Amli) & A.

sativum (Lahsoon). Decoction is

fed.

17

Calotropis procera

Plate-37-b

Calotropis procera

Family: Asclepiadaceae

Local name: Aak

A shrub

Asthma

37. Shoot of Calotropis procera

(Aak tree) is churned into ashes

& kept stored in a container with

lid. One tea spoon of ash taken

with one teaspoon of honey,

twice daily.

18

Casearia elliptica

Plate-40

Casearia elliptica

Plate-40-a

Casearia elliptica

Family: Flacourtiaceae

Local name: Mojal

A tree.

Vitex negundo

Fracture &

sprain

38. Leaves of Casearia elliptica

(Mojal) are heated & oil is

applied over the leaves. Then

the heated up & oil applied

leaves are tied over the parts

affected due to sprain. Moist

root decoction of Vitex negundo

(Negar) is fed to cure pain. First

of all, the site of fracture to be

located by hand by Traditional

Healer (i.e. Guni or Haddi

baidh) & setting is made to

alienate two broken bones in its

natural position. Then splint in

the form of bamboo plank is

prepared where affected parts

are literally tied. Thereafter a

confection (i.e.Halwa) is

prepared out of three plants

Cissus quadrangularis (Harjor),

Ampellocissus arnottiana (Khata

Limba) & Grewia orientalis



Vitex negundo

Plate-41

Cissus quadrangularis

Plate-42

Ampellocissus arnottiana

Plate-1-a

Grewia orientalis

Plate-43

Family: Verbiniaceae

Local name: Negar

A tree

Cissus quadrangularis

Family: Vitaceae

Local name: Harjor

A climber

Ampellocissus

arnottiana

Family: Vitaceae

Local name: Khata

Limba

A large climber.

Grewia orientalis

Family: Tiliaceae

Local name: Gengchi

A tree.

(Gengchi), wheat flower &

jiggery. Halwa usually fed for

20 days for reunification of

broken bones. After every 3-4

days, bandage so prepared,

customarily got changed by

Traditional Healer.



19

Corallocarpus epigeus

Plate-44

Tecomella undulate

Plate-13-a

Lepus nigricollis

Plate-i

Corallocarpus

epigeus

Family: Cucurbitaceae

Local name: Mirchia

K and. A perennial

climbing herb

Tecomella undulata

Family: Bignoniaceae

Local name: Ragat

Rohida A tree.

Lepus nigricollis

English Name: Hare

Local name: Shosla/Khargosh

Typhoid

39. Root of Corallocarpus

epigeus (Mirchia Kand)- out of

whole root, a portion i.e. one

Maize grain sized part is

procured & fed for twice daily

for three days. Patient is advised

to lie down on bed by wrapping

his or her body with a quilt just

after intake of medicine.

40. Bark decoction of Tecomella

undulata

(RagatRohida) is fed twice daily

for 10 days.

41. Spell of Mata Jogmaya is

chanted & along with this

chanting spell, one spoon of

blood of Hare is fed to patient

only once.

20

Curculigo orchioides

Plate-45


Plate-22-a

Curculigo orchioides

Family: Hypoxydaceae

Local name: Kali

Mushali Perennial

Herbs.

Pterocarpus

marsupium

Family: Fabaceae

Local name: Biha or

Bijasar

A deciduous tree

Hemorrhoids

42. Main roots of Curculigo

orchioides

(Kali Mushali) are grinded into

powder which is made decoction

& fed for 15 days.

Whole plant of Kali Mushali is

pounded & tablets are prepared,

each of a size like that of a Zea

mays grain. Each tablet fed to

patients twice daily for seven

days.

43. Bark of Pterocarpus

marsupium ( Biha or Bijasar)

powdered & decoction prepared

out of that, which is fed for 15

days, twice daily.

Simultaneously paste of stem

bark of Crateva nurvala




Plate-22-b

Crateva nurvala

Plate-46

Crateva nurvala

Family: Capparaceae

Local name: Vaibanna

A deciduous tree

(Vaibanna) tree applied to the

affected part i.e. around the anal

aperture, where single or

multiple lesions of piles were

ulcerated.

21

Musa sp

Plate-47

Syzygium cumini

Plate-48

Musa sp.

Family: Musaceae

Local name: Baanjh

Kela or Junglee Kela

Syzygium cumini

Family: Myrtaceae

A tree

Birth control

-Indigenous

Contraceptive

methods.

(Temporary &

Permanent

mode -both)

44. An incision is made in the

junction point of end of the stem

& initiation of root part of Musa

sp (i.e. „Baanjh Kela‟ or

„Junglee Kela‟). An empty

potable water bottle is attached

to that point of incision & after

8-9 days that bottle is filled in

with black colored juice came

out from the incision point of

the herb. This juice, about 10

ml.per day for all the days of

menstrual cycle is fed to the

ladies as a method of birth

control for temporary period.

45. Whole fruit of Syzygium

cumini (Jamun) is dried &

grinded into powder & kept in a

container with lid. On the first

day of menstruation, this is fed

to the lady & continued for next

five days, resulting into

permanent contraception.



DISCUSSION

This is evident from the aforesaid observation (Table 1 & 2) that ethno medicine marked its

existence with firm footage as it was utilized by majority of Tribal for the following reasons:

1. Strong belief that ethno medicine cures a disease right from its root causes.

2. Ethno medicine has no side effect

3. It is cost effective

4. Non-availability of modern health care facilities at their village level, the tribals think that

ethno medicine can postpone disease aggravation, till modern health care is accessed.

There could be a number of dimensions of the study, but the present study had concentrated

on the following points:

1. How important ethno medicines are & in what circumstances the tribal people utilized

them?

2. Do they use ethno medicine for each & every disease or ethno medicine is used in curing

certain commonly occurring ailments only?

3. What are the plants/animals used as ethno medicine & is there any alternative medicaments

to cure same disease?

Present study reveals that 76.9% of Tribal People from villages without health facilities &

53.9% from villages with health facilities used ethno medicine for curing 21 health problems

that occurred commonly in their households in past 90 days. Gradually it has become the

integral part of their life process, although they are ignorant about the active principles

contained in the plants responsible for curing those 21 selected health problems. Similar

study (Singh et al 1998)[7]

reported that out of 200 tribal (rural) respondents inhabiting

Mandla, Madhya Pradesh, 52.3% used ethno medicine in curing Malaria as prescribed by

their Traditional Healers.

Ethno medicine given by the Traditional Healers (T.H.) were consumed / used as such with

faith because the T.Hs. were highly concerned with their patients and remained culturally

compatible. Moreover, the T.Hs. used to provide their service to the sick respondents not as a

stray person but as representatives from the NGOs namely:

1) Rajasthan Adivasi Sangh, Block- Aspur, District- Dungarpur, Rajasthan

2) Jagaran Jan Vikas Samiti, Bedla, District- Udaipur, Rajasthan.



These NGOs were registered under “Rajasthan Tribal Development Society” that aims to

fulfil augmentation of awareness, organizing capacity & overall development of Tribal

people of Rajasthan.

Present study reported that whole plant of T cordifolia (Local Name: Neem Gilloy/

Adharbella/Akalkhora), stem of Cuscuta reflexa (Local Name: Akashbel) & Leave of

Salvadora sps(Local Name: Pilura) was shade dried & powdered. All the three kinds of

powder were mixed together & this mixture powder were fed one teaspoon thrice daily for a

period of 8-10 days to cure Jaundice.

Present study also revealed that decoction of stem of Tinospora cordifolia (Local Name:

Adharbella) & whole plant of Enicostemma littorale (Local Name: Nami) fed to patients

twice daily for three days to cure Malaria by Bhil-Mina tribe of Rajasthan.

Study (Saini,1996)[8]

reported that the Tharu tribes of eastern U.P. used to take extract of T.

cordifolia (Local Name: Gurch) to treat jaundice. The Bodo tribe inhabitating 35 villages of

East Nalbari District, Assam revealed nine plant species for treatment of Liver Disease &

Jaundice that included T. Cordifolia (Das & Devi, 2004).[9]

Further, The Maldhari, Kangsia,

Bharwad & Koli tribes of Saurastra area of Gujarat used to procure juice extract of T.

Cordifolia (Local Name = Galo), kept it overnight and then fed to patients of Jaundice, fever,

diabetes & generate debility (Bhatt, 2002).[10]

The kondareddis/ Hillreddis tribe of East

Godavari district, Andhra Pradesh used Stem extract of T. Cordifolia (Local Name: Tippa

teega) as Febrifuge (Prasasd et al 2002).[11]

This shows that within the same country, the geographical zones are different, languages are

different, and even then the ethno medicinal practice had been showing similarity.

CONCLUSION

Ethno medicine is being continued as an integral part of disease management among the

„Bhil-Mina‟ tribe of Rajasthan. Findings from the present study suggest that availability of

health facility at village level do influence the health seeking behavior of tribal people. Even

if the health facility is available in the villages, still tribal people used ethno medicine for

managing certain illness.

Formal laboratory evidence of safety & efficacy is considered as convincing support to

establish the point of safety & efficacy in question for an unknown plant/plant product.



Indigenously prepared medicaments can be recommended for use in Government health

facilities, only when the medicament is scientifically proven, evidence based & supported by

solid data. Therefore, study (Dam et al, 2018)[12]

has already been initiated following a track

of documenting Ethno medicinal practices by the ethnic group of an area to cure a particular

health problem occurred in the households & then cross matching the said ethno medicine

practice along with the findings from different Clinical Trial studies/ Animal Experimental

Studies / Phyto-chemistry studies/ Ethno medicine studies, so that scientifically proven data

collated from such studies can be substantiated as evidence of safety & efficacy. However,

alternatively if there is ample studies documenting use of a particular plant as ethno medicine

to alleviate a specific health problem by different ethnic groups from various provinces of

India, that would strengthen evidential support for effectiveness of the said plant or any

cohort studies that reveal 90-95% effectiveness after using the said plant, that can be referred

as having high potential (Graz, 2004).[13]

ACKNOWLEDGEMENTS

The authors express their thanks to Dr. G.S.Toteja, Scientist „G‟ Director, Desert Medicine

Research Centre (Indian Council of Medical Research), Jodhpur for his kind encouragement in

preparing the manuscript.

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tribal ethnomedicine against certain selected health

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