9 Folk Healing Practices of the North East
Folk Healing Practices of the North East Introduction
235
Basic facts about the North Eastern Institute of Folk Medicine (NEIFM), Pasighat
236
Arunachal Pradesh
236
Assam
241
Manipur
245
Meghalaya
248
Mizoram
252
Nagaland
254
Sikkim
255
Tripura
259
Conclusions and Recommendations
261
Annexures: Annexure-I: Letter of the PI to the Director of North East Institute of Folk Healing
263
Annexure-II: Questionnaire on the Practice of Traditional Medicine and Folk Healing in the North Eastern States
265
234  Status of Indian Medicine and Folk Healing
9 Folk Healing Practices of the North East Introduction
gather and compile the data by using NEIFM’s collaborating institutions:
The North East region of India comprises the States of Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram, Nagaland, Sikkim, and Tripura. The region is endowed with rich biodiversity and an uninterrupted heritage of using traditional folk medicine which is prevalent even today. Local knowledge about the medicinal properties of plants and other living and inert matter is extensive.
1.
North Eastern Institute of Science and Technology, Jorhat
2.
Department of Botany, University, Guwahati
3.
Department of Environmental Sciences, Mizoram University, Aizawl
4.
Regional Research Gangtok, Sikkim
On the recommendations of the Steering Committee on AYUSH for the 11th Plan set up by the Planning Commission, an initiative for establishing the North Eastern Institute of Folk Medicine (NEIFM) was approved by the Government to come up at Pasighat in Arunachal Pradesh. The decision was taken in February 2008 and an initial budget of Rs.38 crore was assigned.
5.
Department of Life Sciences, Manipur University, Imphal
6.
Tripura University, Agartala
7.
Martin Luther Shillong
Christian
University,
8.
Department of Botany, University, Nagaland
Nagaland
The State Government allotted 40 acres of land located on the banks of the Siang River (which is known as Tsangpo in Tibet and Brahmaputra in India) where the river leaves the mountains and enters the plains.
The data and information was collected, compiled and edited by Shri Hemen Hazarika, SRF assisted by Shri K Jayaprakash, SRF both at NEIFM. The final report is based on details provided by the collaborating institutes and was modified by the PI to focus only on folk medicine. Several discussions were held with Shri Otem Dai and Mr.Hazarika when the reports were prepared. Since different institutions were involved in collecting the data it has not been possible to present the picture of each State in a uniform manner.
The PI requested Shri Otem Dai, Director, NEIFM, for assistance for preparing a chapter on tribal and folk healing in the North Eastern States. A background note and a questionnaire were provided for his guidance (Annexure-I and II). Despite facing constraints of staff and infrastructure, the Institute readily agreed to
Guwahati
Institute
(Ay)
Suryamaninagar,
Folk Healing Practices of the North East  235
Basic facts about the North Eastern Institute of Folk Medicine (NEIFM), Pasighat
have been created. An additional 159 posts have still to be created.
The North Eastern Institute of Folk Medicine (NEIFM) is a National Institute, functioning as an autonomous registered society under the Department of AYUSH, Ministry of Health & Family Welfare, Government of India. The Union Minister (H & FW) is the President of the Governing Body of the Institute. The Director of the Institute is expected to be assisted by various committees with domain experts from the North Eastern Region and other parts of the country, once the Institute takes shape.
Tribal Folk Healing in North East India
The aims and objectives of the NEIFM are to survey, document and validate folk medicine practices, remedies and therapies prevalent in the region, with a view to revitalizing, promoting and harnessing local health traditions. The institute is required to create an interface between traditional/folk medicine practitioners and research institutions to undertake a thorough study based on an understanding of folk medicine. The Institute will also help upgrade the skills of traditional/ folk medicine practitioners, while protecting their intellectual property rights. Depending on the feasibility, the benefits of these traditions are planned to be integrated into the mainstream healthcare system, for being used by the public at the primary healthcare level. The main building consists of three floors housing the administrative and research divisions supported by a 50 bedded hospital to be manned by Allopathic and Ayurvedic experts along with folk healers. A thematic garden of medicinal plants and herbs is also being developed on the campus. A threeroom Guest House is also planned. So far only the positions of Director, 2 Senior Research Fellows and administrative staff
236 Status of Indian Medicine and Folk Healing
ARUNACHAL PRADESH Introduction Arunachal Pradesh is called the “Land of the Rising Sun” The State has 16 districts which are inhabited by 27 tribes and 110 subtribes who live in villages and mostly prefer traditional folk medicine to take care of their daily health needs. Amongst the North Eastern States, Arunachal Pradesh has a rich tradition of folk medicine. Owing to its earlier inaccessibility and remoteness, there has been little outside influence and local traditions are preserved well. The State introduced the non-allopathic system of health care treatment in 1980 by opening 10 Homoeopathy dispensaries which continue to function. In 1991, 73 Homoeopathy Medical Officers and 20 Ayurvedic Medical Officers were posted under a Centrally Sponsored Scheme. Under this, 52 Specialty Clinics for Homoeopathy and nine for Ayurveda were also established. Under NRHM, the Government of Arunachal Pradesh has employed another 35 Ayurveda doctors, 54 Homeopathy doctors and one Unani doctor. The Regional Research Institute for Ayurveda at Itanagar has a 10-bed Ayurveda Hospital with Panchakarma and other facilities. The North Eastern Institute of Folk Medicine (NEIFM) at Pasighat operates an OPD with an Ayurveda doctor. The services of the Tibetan system of medicine locally called Gso-Rig-Pa have been provided at specific locations by his Holiness the Dalai Lama.
The acceptance of Ayurveda is reported to be good and is gaining popularity. Presently, 20 Ayurvedic Medical Officers are covering most districts. One Medical Officer (Unani) has been posted under the NRHM. Local health traditions are widely used. Government-run non-Allopathic Institutions: There is no Ayurvedic/UnaniCollegein the State, but non-Allopathic treatment is available in the State Hospital at Naharlagun, the General Hospital, Pasighat, the District Hospitals, CHCs, PHCs and many dispensaries. There are a number of local traditional healers using local healing practices such as bone setting. The Department of Health has started enrolling these traditional healers after they produce supporting documents from the local administrator. Today there are nine traditional healers that have been enrolled. In the survey conducted in 2012, six districts of Arunachal Pradesh were covered, cutting across different ethnic groups. The Government-run Ayurvedic and Allopathic Institutions were visited and informal interviews/discussions were held with the folk healers and villagers, the Gaon Burahs (Village Heads), the head of a family or aged knowledgeable persons, in order to collect primary information on the utilization pattern of local health traditions, the prevailing customs as well as local beliefs. A rapid assessment was carried out in East Siang District. Besides meeting herbalists and local experts to elicit first hand information, the practitioners who were treating different ailments were also consulted. These healers and herbalists were convinced about the importance of documenting the available knowledge on folk medicine. But tactful handling and persuasion was needed as the folk practitioners were
generally reticent and not keen to divulge the identity of the plants used or the method of preparing the medicine. There was a strong belief that the medicinal effect of some herbs was greatly enhanced through incantation. This boosted the faith of the patient as well as the practitioner. Status of Ayurveda and Unani: The status of Ayurveda has been growing in popularity in the State over the last 10-15 years. The reasons for this are as follows: 1)
There appeared to be a growing disenchantment with Allopathic medicine due to side effects, high cost of medicine and tests, non-availability of doctors and out-of-pocket expenses incurred by the patients
2)
Under NRHM, the Indian Systems of Medicine were being propagated and Ayurveda doctors were being posted in selected CHCs/PHCs and hospitals.
3)
The indigenous tribal population of Arunachal Pradesh had only experienced allopathic treatment and had only recently come to know about other systems of medicine like Ayurveda and Homoeopathy to which they had an open mind. There is a sizeable population of (non-tribal) people from neighbouring States who are already familiar with Ayurveda and Homoeopathy.
4)
The Central Government Institutions and to some extent the State Government are providing Ayurveda services and medicines free of cost, which has contributed to the growing popularity of these systems.
Status of Medical and Health Services: Owing to its mountainous terrain, poor transportation facilities and poor communication network,
Folk Healing Practices of the North East  237
even in major towns, only 20 percent of the deliveries take place in hospitals and clinics and only 43 percent of the children receive full immunization. Diarrhoea is prevalent among the children. A high mortality rate has been recorded in the under five years’ age group due to the lack of medical facilities in rural areas. Most villages are not connected by road and have no access to telecommunication either. This makes the situation very difficult as the Primary Health Sub Centres (PHSC) are also located far from most villages. Status of the tribal and folk healing in Arunachal Pradesh: In addition to the local indigenous folk healers, there are many other folk healers who come from Assam, Nepal, West Bengal and Bihar who too are very popular. Traditional healers do not fall in a single category as each one has a field of expertise. Traditionally, folk healing is practised by herbalists, faith healers, traditional birth attendants, bone setters, snake bite doctors and ethno-veterinary practitioners. Although they are not recognized, they use their spiritual powers to cure common ailments, and local people have faith in this approach. Herbalists: Empirical knowledge plays an important role, which helps the herbalist to
diagnose certain illness with certainty and prescribe healing herbs accordingly. Magic also plays an important role and it is the belief of common people that everyone cannot become a good herbalist because it requires the use of spiritual powers in conjunction. Faith Healers: They use the power of prayer for treating the patient. While undertaking diagnosis and treatment many faith healers resort to the use of prayer in candlelight or by using water as a medium. Traditional Birth Attendants: They serve the communities located in isolated and remote areas where there are no medical facilities available. Traditional Bone Setters: There are different kinds of bone setters who attend to various types of bone fracture and dislocations, sprains, congenital disorders like club-foot, as well as hereditary disorders like arthritis. The North Eastern Institute of Folk Healing (NEIFM) in collaboration with Indira Gandhi National Open University (IGNOU) started a pilot scheme for giving certification of “Prior Learning” for traditional healers in the North East states. The details of the healers of Arunachal Pradesh are given below.
Table 1:List of the Some Traditional Healers from Districts of Arunachal Pradesh Sl. No.
Name of the healers
Address
District
1
ShriTasenZirdo
S/O: Late TaloZirdoVill: Zirdo village Circle: New Daring PO &PS: New Daring Dist: West Siang , Along
West Siang
2
ShriPromtaTamei
Vill: Loiliang, Circle: TezuDist: Lohit (M) 8974643531
Lohit
3
Shri Chowmikita Namchoom Vill: Pangkhawa PO: KhremDist: Lohit
Lohit
4
ShriTemkenMingki
Vill: Meka, PO: Roing (M) 9863770546 Dist: Lower Dibang Valley
Lower Dibang Valley
5
ShriAndaloKeche
Vill: Mayu; Roing. Dist: Lower Dibang Valley (M) Lower Dibang 9612269585 Valley
238 Status of Indian Medicine and Folk Healing
6
ShriTaiyumTadoNirjuli
Short Cut, Nirjuli, Near NERIST Campus Type I Colony,District : Papum pare
Papum pare District
7
Mr. TasungJamoh
Yagrung, Pasighat (M) 09862703302
East Siang
8
Smt. YanungJamoh Lego
GTC Pasighat,080145234485
East Siang
9
Mr. TalutSiram
Pangivillages,P.O. Pangin 094024041807
East Siang
10 Mr. Tazom Mize
VillRiga,P: O: Boleng 09402657508
East Siang
11 Mr. TasorMuang
Po;Ps; Vill: Panging Tarak,Boleng 09436220322 East Siang
12 ShriTalungTaamuk
Vill: Rew , 09402617625
East Siang
13 Mr.Arakang
Vill: KomkarMariang
Upper Siang
14 Mr.AttiMekik
Vill: Adipasi P;O; Marriyang 09612543956/9402657498
Upper Siang
15 Mr.TagumTaki
Vil: Takilalung, P:O: yagrung 07308998263
East Siang
16 Mr.Boluperme
Vill : Kongkul, P;O; Mebo 09615982139
East Siang
17 BekpaTyeng
Lower Dibang valley retired principal (M) 08822106544/09706971877
Lower Dibang Valley
18 Mr. Darin Perme
VillNgopok P;O; Mebo 9402649922
East Siang
19 Mr. TayiGommeng
Rani Village P;O: Pasighat 9402461271
East Siang
Currently, there are three folk healers serving in the NEIFM, Pasighat OPD where approximately 15-18 patients come daily for treatment. The
patient records are maintained by the health assistants along with the names, address, treatment provided and photographs.
Table 2: Folkhealer serving in the NEIFM OPD: Sl. No.
Name
Address
Treatment offering
1
Mr. Tasung Jamoh YagrungBasti, Common ailment, bone Pasighat, Contact setting, Paralysis, poisonous No.09862703302 bites etc
2
Mr. Anand Jamoh
Yagrung, Sibut, Pasighat Contact no. 09862172644
Common ailments, Jaundice, Bonesetting, mother and child care, paralysis,piles, and fistula
3
Mrs.Yalak Jamoh
Yagrung, Pasighat
Common ailments, mother and child care, skin care.
Photographs
Folk Healing Practices of the North East  239
Result of Regional Survey: A rapid assessment of the traditional health practices was carried out in 24 villages in East Siang Districts where it was found that the herbal healers attended to around 29 conditions by using home remedies (Table-3). The folk healers were asked to document one complete remedy for each common problem like Bone fracture, Diarrhoea, a gynaecological problem or for pimples and black spots on the face, constipation with burning sensation, white patches on the skin, eye pain, tooth ache, common jaundice, Hepatitis-B, urinary bladder infection, cuts and wounds, gastric ulcer, Diabetes, Piles, Sinus, Headache, Ring worm, fever, snake bites (Table-4).
Table 3: Result of the rapid assessment of 24 villages as provided by folk healers S.No. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24
Village name Boleng headquarters Boleng Riga Panging Sissen Yembuk Pangin Mirku Mirbuk Napit Sibut Yagrung Pasighat CT Mebo Mebo village Upper Ngyopok Borghuli Seram Niglog Ruksin Oyan camp Sille Rani 10th mile
Population 2651 4985 3887 4784 237 51 82 655 1126 121 813 778 21965 12980 1370 1538 915 915 1094 794 442 751 1212 751
Table 4:List of diseases where relief was claimed Healer and his plant remedies
Healer treating a patient
240  Status of Indian Medicine and Folk Healing
S. Disease No.
S. Disease No.
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
16 Joint pain
Diarrhoea Malaria Jaundice Gastric problems Sinus Piles Conjunctivitis Anaemia Tonsil Asthma Common cold Cough Tooth ache Headache Fever
17 Menstruation problem 18 Skin problem 19 Bone fracture 20 Cut and wounds 21 Stomach ache 22 Snake bite 23 Hair fall 24 Pimples 25 Mouth ulcer 26 Cancer 27 Dandruff 28 Spondilitis 29 Back ache
Photo gallery of interviews with the healers and patients
Patients in line at NEIFM OPD
Healer with a patient
Healer shows the plants used for treating patients
Investigators document the knowledge of a birth attendant
Conclusion: Traditional healing practices are the oldest form of treatment which have been used by indigenous people for centuries. Such traditional practices believe that energy is present in all matter and the knowledge about plants is established through trial and error. This has led to innovations along the way, and the experience is passed on to succeeding generations. This traditional knowledge gradually becomes a part of the oral knowledge of a particular community. Arunachal Pradesh has a treasure house of traditional knowledge which is used by 110 sub-tribes. Efforts which are being made to conserve and revive the folklore and give it validation and recognition are good initiatives but the documentation has to be done
continuously by adding new findings. The goal of certifying the healers and the criteria used for inclusion and exclusion require policy endorsement as the approach may lead to raising aspirations and expectations which should be factored into the strategy. ASSAM Introduction Assam is situated in the North-East region of India – bordering all seven States of Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland, Tripura and West Bengal and two countries viz. Bangladesh and Bhutan.
Folk Healing Practices of the North East  241
Proportion of Rural and Urban Population
than in the rest of India. The status of Ayurveda and Homoeopathy facilities is given below. There is no Unani hospital or Unani Health Centre in Assam in the Government sector.
Eighty-six percent of the total population lives in rural areas, which is a higher proportion
Table 5: Status of Ayurveda & Homoeopathy S. No.
Name
Ayurvedic
Homoeopathic
1
Colleges
1 (Adm.Cap.50 for UG & 12 for PG)
3 (Adm. Capacity 50+50+50=150)
2
Hospitals
1 (150 bedded)
3 (50+50+50=150 bedded)
3
Dispensaries (attached with SD,PHC,CHC,CH)
358 (under State Health Service) + 287 (under NRHM)
75 (under State Health Service) + 50 (under NRHM)
4
Registered Practitioners
697
1129 Part-A 1874 Part-B
5
Registered Pharmacists
120
Nil
6
Licensed Pharmacies (Whole sale/Retail sale)
22
680
7
Medicine Manufacturing Lab/ Pharmacy
51
1
Table 6: AYUSH Human resources in Assam S. No.
Post
No. of staff
1
Deputy Director of Health services (A)
1
2
Deputy Director of Health services (H)
1
3
Zonal Officer (A)
3
4
Medical Officer (A)
358 + 287 (under NRHM)
5
Medical Officer (H)
75+ 50 (under NRHM)
6
Pharmacist (A)
20
Total
795
Source: www.nrhm assam.in A-Ayurveda H-Homoeopathy
Table 7:Beds available for non-allopathic treatment Name
Ayurveda
Homeopathy
Total
Hospitals
1 (150 bedded)
3 (50+50+50=150 bedded)
4
Source: www.nrhm assam.in
242  Status of Indian Medicine and Folk Healing
Status of tribal and folk healing in the state of Assam Assam has a large number of ethno-linguistic tribes, mainly Chakma, Dimasa, Garo, Hajang, Hmar, Khasi, Jaintia, Khanti, some Kuki tribes, Lakher, Barmans in Chachar, Boro, Borokachari, Deori, Hojai, Kachari, Sonwal, Lalung, Mech, Miri and Rabha. The traditional healers among them give treatment for minor diseases like, fever, cough, skin disease, hair falling, body pain, stomach problem, abdominal pain, gastric ailments, eye itching, constipation and teeth problems. Diseases like diabetes, TB, dysentery, cholera, piles, malaria, swelling of liver, bone fracture
and jaundice are also treated. The knowledge is passed from generation to generation through orally because there is no written script. The local people primarily depend on the local traditional healers for their basic health problems. The healers rarely keep written records about the patients but occasionally it is done. In some rural villages of Assam midwives offer their services at the time of delivery and also attend to pregnancy related problems. But they do not maintain any records.
Traditional & Folk Healing Practices in Assam
A plant raw drug
An animal raw drug
A picture of traditional practitioner (Mr.Singheswar Shyam-Jorhat)
Picture of medicine bottles
Folk Healing Practices of the North East  243
Records maintained by Mr. Singheswar Shyam, Jorhat
Practitioners of Folk medicine in Jorhat, Assam S. No.
Name of the Healer
Photo
Age (years)
Address
1
Mr. Puna Das
39
Village:- Bogoriguri P.O.- Holmora, Dist.- Jorhat
2
Mr.Bhadaswer Bordoloi
48
V:- GowalGaon P.O:- Garumora P.S.:- Pulibor D:- Jorhat
3
Mr.Phutul Bezbora
37
V:- CharingiaBezgaon P.O. :- Tilikiaam Pin:- 785006 D:- Jorhat S:- Assam
4
Mr. N. C. Borah
50
V :- Titaborbibizan P.O:- Titabor D:- Jorhat S:- Assam
Interviews with healers and patients
244  Status of Indian Medicine and Folk Healing
MANIPUR Introduction The State is divided into nine districts, four in the valley and five covering the hill areastogether having a population of 23 lakh.
therapists, 52 Homoeopathy physicians and six Unani physicians working in the nine districts. Under NRHM, two Ayurvedic and 14 Homoeophathy physicians have been additionally posted. The position of AYUSH doctors working in Health Centres in Manipur is given in the table below:
Government-run non-AYUSH facilities There are 12 Ayurvedic physicians, 12 Yoga Table 8: AYUSH doctors working in Health Centres in Manipur S. No.
Name of the health centre District/Town
No of Doctors Ayurveda
No of Doctors Yoga
No of Doctors Homoeophaty
No of Doctors Unani
1
Imphal West
2
1
6
2
Imphal East
3
2
8
3
Thoubal
1
3
7
4
Bishnupur
1
5
Churachandpur
2
2
4
1
6
Tamenglong
1
1
3
2
7
Senapati
1
2
10
8
Ukhrul
1
1
4
9
Chandel
2
5
1
5
Table 9: Community Health Centres in Manipur under NRHM (AYUSH) A-Ayurveda, H-Homeopathy S. No.
Name of the health centre District/Town/
No of No of Doctors No of MO Doctors Homeophaty (Allopathy)
No of Health workers
No. of Beds For in-patient services
1
Imphal West
0
H-2
2
3
10
2
Imphal East
0
H-3
3
1
10
3
Thoubal
A-1
H-2
3
1
10
4
Bishnupur
A-0
H-2
2
2
10
5
Churachandpur
H-1
1
1
10
6
Tamenglong
H-1
1
1
10
7
Senapati
H-2
2
1
10
8
Ukhrul
1
0
10
9
Chandel
1
0
10
A-1 H-1
Folk Healing Practices of the North East  245
Table 10: No of patients who visited AYUSH Government Health Care Facilities during 2010-11 AYUSH Systems
Hospitals (incl. CHCs)
Dispensaries
IPD
OPD
Ayurveda
-
8014
-
Unani
-
-
Siddha
-
PHCs
Total IPD
OPD
35801
-
43815
-
9800
-
9800
-
-
-
-
-
323
37502
2913
122884
-
163299
Yoga
-
485
-
3116
-
3601
Naturopathy
-
9537
-
27128
-
36665
Amchi
-
-
-
-
-
-
323
55538
2913
198729
323
257180
Homoeopathy
Total ISM & H
Table 11: Diseases for which Patients visited the Government AYUSH facilities during the year 2010-11 as Out-Patients (OPD) S. No.
Ayurveda Name of the disease
Unani
Homoeopathy
No. of the Name of No. of the Name of No. of the Patients Visited the disease Patients Visited the disease Patients Visited
1
G.I. system
10738
1214
30604
2
Intestinal infections
7196
1112
26535
3
Respiratory diseases
7635
1012
25527
4
Hypertension
6899
981
19501
5
Skin
5655
1567
19466
6
Urinary system
3185
1115
18399
7
Female diseases
1204
992
10347
8
Viral diseases
843
1024
934
9
Musculo skeletal cases
214
304
931
10
Others
246
479
11055
There are two Teaching Institutes namely Regional Institute of Medical Sciences (RIMS) and Jawaharlal Nehru Institute of Medical Sciences (JANIMS) and an Integrated 50bedded AYUSH Hospital, at Imphal(West) and a 10-bed AYUSH Hospital (Homoeo) at the
246  Status of Indian Medicine and Folk Healing
JANIMS Hospital Complex, Imphal (East). Status of Folk healing practices in Manipur The
traditional
Manipuri
Maiba-Maibi
treatment is prevalent in the State and is
one of the oldest traditions. Maiba (male healer) Maibi (female healer) treat patients by prescribing medicine which they prepare out of locally available plants, animal products and inorganic minerals like ores and crystals. The Maiba and Maibi read the pulse of patient to diagnose the ailment. Generally, the right hand of the male patient and left hand of the female patient are held while reading the pulse and the index, middle and ring fingers are used for pulse examination. The system of traditional Maiba-Maibi healing practice is widely accepted by Manipuri people for the treatment of white patches, jaundice, paralysis, kidney stone, measles, diabetes, white discharge, liver pain, stomach ulcer, cough,boil, snake bite,dog bite, bone fracture, mental disorder and allergies. In rural and the hilly areas of Manipur where modern doctors are not available, the traditional Maiba and Maibi are the only
experts available. The Maibis also deal with deliveries. There are five types of treatment which are practiced as a part of the traditional healing practices of Manipur: a)
Treatments by psychotherapy: Performing rituals like chanting of hymns and making offerings to the Gods.
b)
Treatment using (Pukshuba) and Shuba)
c)
Treatment using physical exercise
d)
Treatment using diet and food
e)
Treatment using plant remedies, animal products and minerals
massage therapy reflexology (Mari
It was claimed that 80 percent of the population of Manipur depend on traditional medicine in the rural areas, where Allopathic facilities are not available.
Table 12: Some Traditional Folk Healers of Manipur Sl. No. Name of the healers
Address
Photograph
1
MS. CHEI CHIN
CHEI CHIN. L Female/45 yr Community/ Tribe: Zou District:: Churachandpur Mob: 8974103265
2
MR. LAISHRAM IBATOMBI SINGH
LAISHRAM IBATOMBI SINGH Male/81 yr Community/Tribe: Meitei Address: Lamlai Bazar District:: Imphal East Mob: 9612705597
3
MR. OINAM NINGTHEM OINAM NINGTHEM SINGH Male/63 yr SINGH Community/Tribe: Meitei District: Imphal West Address: LangolLairembiLeikai Mob: 9612558587
4
MR. ATHOKPAM RAJENDRO SINGH
ATHOKPAM RAJENDRO SINGH Male/61 yr Community/Tribe: Meitei District: Top MakhaLeikai, Porompat Road, BPO-k.k.Khong, Imphal East
Folk Healing Practices of the North East  247
Traditional & Folk Healing Practices in Manipur
Growth commonly known as Lairenshajiktreated by traditional healers
Healer demonstrates about the properties of folk medicine
The healer with his patient
Herbal medicine prepared by women
MEGHALAYA Introduction Meghalaya, the “Abode of Clouds� has seven districts and three ethnic groups viz.; Khasi, Jaintia and Garos. They have distinct beliefs, customs, traditions and culture and are mostly dependent on agriculture and other farming activities for their livelihood. The people have a rich indigenous traditional knowledge of health care which they practice in both rural and urban areas. These practices are passed on from generation to generation by word of mouth. Since a large number of villages do not have access to formal health care services, folk healing remains popular and traditional healers play a pivotal role in providing health care. They include bone setters, traditional birth attendants, herbal healers, veterinarians, healers who treat
248  Status of Indian Medicine and Folk Healing
poisonous bites and those that specialize in ailments of the eyes, skin, mental disorders, liver, dysentery etc. However, inspite of being widespread and popular, the practice of traditional healing is slowly diminishing due to over exploitation of medicinal plants, deforestation and lack of documentation. A survey was conducted covering around 10 percent of the villages in each block comprising both accessible (60%) and inaccessible (40%) villages. Since most of the healers as well as the villagers were illiterate, information was collected based on a semistructured questionnaire and by conducting interviews, group discussions and home visits. These meetings revealed a keenness to promote traditional medicine. In each village the interviews start with the village headman (traditionally known as Sordar) so as to get an idea of the population of the villages, number
of traditional healers popular with the villagers and the availability of regular CHC/PHC/SC facilities. Status of Medical and Public Health The general state of health in Meghalaya has improved in recent years. Although the mountainous tribal regions are often inaccessible and the tribal people are often wary of modern medical treatment, yet there
has been a change of attitude. The health department has taken steps to improve the general conditions and at present there are seven government hospitals established in the major cities of the state. Three of them are in Shillong, and the remaining four are at Tura, Nongstoin, Williamnagar and Jowai. Quite a few private hospitals have come up in recent years mostly in and around Shillong. The following table shows the number of medical institutions in Meghalaya.
Table 13: District wise number of Hospitals, Dispensaries, PHCs, CHCs, 2008-09: Districts
Hospitals
Dispensaries
PHCs
CHCs
East Khasi Hills
4
4
24
6
West Khasi Hills
1
-
17
5
RiBhoi
1
2
8
3
Jaintia Hills
1
1
17
5
West Garo hills
1
3
18
6
East garo hills
1
1
17
2
South Garo Hills
-
1
7
2
Source: Statistical Handbook Meghalaya 2010-11
In addition the non-allopathic systems of health services have also been integrated. The National Rural Health Mission (NRHM) had asked for the revitalization of local health traditions and mainstreaming of AYUSH (Ayurveda, Yoga, Unani, Siddha, Homoeopathy) to strengthen the public health services. The non-allopathic doctors (Homoeopathy and Ayurveda) are being posted in different district hospitals, CHCs and PHCs. Currently, there are 54 AYUSH doctors in the state health department. Of these, 19 are permanent employees from the state and 35 are on contract under NRHM. The contract doctors are placed in three CHCs and 32 PHCs. During the last four years an AYUSH (Ayurvedic & Homeopathic Wing) has been set up in all seven Districts. Besides, 10 AYUSH doctors (Ayurvedic & Homoeopathic)
have been appointed on contractual basis in 10 PHCs in the State. However traditional healers continue to be sought after by the people. They are called “Nongaidawaikynbat” in the Jaintia Hills and as “Uwaaidawaikynbat” in the Garo hills or just “Kaviraj”. All tribes have a large number of traditional healers and this work is respected locally. A traditional healer named Dr. John Kharduit provides treatment for burn injuries, broken bones, paralysis, arthritis, diabetes, blood pressure, rheumatism, severe spinal injuries and other complicated cases even after people lose faith in other system of treatment. He owns a six bedded nursing home known as “John’s Herbal Nursing Home” at Thangsning. He has a swimming pool and the tank is used as a healing remedy for treating patients suffering from spinal injuries.
Folk Healing Practices of the North East 249
In 2011, nine well-known traditional healers of Khasi, Jaintia and Garo Hills were awarded honorary doctorates for public health
service by Martin Luther Christian University, Meghalaya.
Table 14: List of nine renowned herbal practitioners S. No.
Name of Healer
District
1
Dr. Boss Myrthong
Nongstoin, West Khasi Hills
2
Ms AlkaKharsati
Shillong, East Khasi Hills
3
Mr. KristonThabah
Pynursla, East Khasi Hills
4
Mr. CarehomePakyntein
Jowai, Jaintia Hills
5
Dr. Vidyanish
Tura, Garo Hills
6
Dr. Bentinck
Tura, Garo Hills
7
Mr. Vincent Kharbuli
Shillong, East Khasi Hills
8
Mr. RiangkhroLaloo
Jowai, Jaintia Hills
9
Mr. John Wesley Kharduit
Thangsning, East Khasi Hills
Table 15: List of herbal practitioners owning hospitals S. No.
Name of Healers
Hospital
Location
No. of beds
1
John Kharduit
John’s Herbal Nursing Home
Thangsning, East Khasi Hills
6
2
Delas Rani
Samaritan Herbal KhasiHospital
Mawryngkneng,EastKhasiHills
10
3
Dr. Vidyanish
Sam A’chikSikman
Tura, West Garo Hills
6
Of these the Sam A’chikSikman hospital is not registered with the Government of Meghalaya. Although traditional folk healing is wide spread, it is slowly reducing in importance due to a variety of reasons. The Khasi Hills Autonomous
District
Council
(KHADC)
had passed a Bill on the 2nd March, 2011 with a view to codify, protect and promote Khasi Traditional Medicine according to the social customs, traditional knowledge and Khasipractices. Approximately, 462 healers from Khasi and Jaintia Hills attended the program which aimed at sensitizing the district healers about the Bill and related aspects. A survey was conducted in both
250 Status of Indian Medicine and Folk Healing
accessible and inaccessible villages in three administrative blocks. A total of 39 villages were surveyed covering a population of 16597 comprising of 3521 households. There are 129 local health practitioners and 71 birth attendants practicing in the villages according to information gathered from the village headman/Sordar. It was also found that most of the people living in villages are more likely to consult traditional healers than an allopathic doctor. This is so because of the shortage of man power in the CHCs/PHCs and SCs; secondly the people are more likely to trust village elders who have knowledge of the age-old traditional practices and have been looking after the health of the village for long years. There were only 9 herbal gardens
in all the surveyed villages which shows a need to encourage more gardens to ensure availability of medicinal plants. Of the 129 traditional healers who were identified, 43 were male and 28 female 40 of the healers owned a clinic in the village. The source of income of the traditional healers was not entirely dependent on their practice as they also pursued other activities like farming, teaching, business or working as labourers. Most traditional healers practiced only on a part time basis while a few renowned healers devoted full time to healing. The medicine used by the traditional healers consists mainly of herbs obtained from the nearby forest, or from herbal gardens or village markets. Some medicinal plants are sourced from other districts of the state. It was found that 31 healers maintained documentation which included the patient’s name, village, and disease treated etc.
Fig. 2: A traditional healer in his clinic and registers maintained by him for keeping patient records.
Generally however traditional healers were not aware about of the importance of documentation but have recently begun keeping records. Data was collected through a household survey in order to get an idea of the most dominant diseases in the villages. From a total of 160 responses collected, it was observed that the most widespread ailments related to fever, cough, cold, headache, chest problem (104); gastro intestinal problem(82) and malaria(50) while the rest were of occasional nature only.
Table 16: Prioritization of diseases by the local people S. No.
Names of Diseases
Pynursla (50)
Mawkyrwat (40)
Rongram (70)
1.
Gastro intestinal
36
34
12
2.
Fever, cough, cold, headache, chest problem
47
37
20
3.
Diabetes
1
1
0
4.
Rheumatism
1
2
0
5.
Malaria
12
9
29
6.
Boil
1
1
0
7.
Jaundice
0
0
3
8.
Blood pressure, stroke
2
2
0
9.
Eye infection
3
0
0
10.
Skin disease
4
2
3
11.
Injuries
0
2
0
12
Arthritis
4
0
0
NB: Number in parenthesis is the number of respondents who participated in the household survey.
Folk Healing Practices of the North East  251
The preparation of medicine is mostly home based. After collection, the medicinal plants are washed and ground into a paste. (Fig 3A). After preparation the medicines are stored in small plastic packets or in an air tight container (Fig 3C and Fig 3D). Most of the medications are prepared fresh by grinding into a paste or boiled in water to be taken orally or applied externally. On the other hand, the parts of rare medicinal plants i.e. the seeds, bark, roots, etc. are dried, ground to a powder and stored in air tight containers.
of the face, hands and legs accompanied by weakness of the body determine the diagnosis. Since the poison affects the heart, proper treatment has to be given immediately. The healers prepare a herbal paste and apply it to the area of the bite at least once a day for a week or depending on the condition. Birth attendants The traditional birth attendants do not use any herbs and this was seen in all the three blocks where surveys were conducted. The highest number of birth attendant was reported from Mawkyrwat, West Khasi Hills. Conclusion
Fig. 3: Preparation of medicines by the traditional healer: A: Grinding of medicinal plants, B: Grinding stone used by traditional healers, C &D: Storing of medicinal plants.
Bone setters The bone setters mainly treat fractures and dislocation of bones and cartilages caused by accidents or on account of bone TB. The treatment is based on whether the symptoms are simple or complicated. If they are complicated or multiple, they refer the patient to the hospitals after giving first-aid. The diagnosis is based on the degree of swelling, the type of wound and extent of difficulty in movement. Treatment consists of wrapping a bandage around the affected area after applying selected herbs and giving a herbal formulation to the patient.
Traditional health practitioners play a pivotal role in providing health care services especially in rural areas where there is an acute paucity of health care facilities. With increase in deforestation, forest fires and overexploitation of medicinal plants, there is a need to sensitize people about preserving the forest and promoting herbal gardens. MIZORAM Introduction Mizoram is a land of rolling hills, valleys, rivers and lakes. There are eight districts inhabited by different tribes. The Lushais are the most dominant tribe besides a few others like Paihte, Lakher, Chakma and Riangs. While making the survey village elders, women and the local people of different areas were consulted.
Snake bite treatment
Status of Tribal and folk healing in the State
In the case of snake bites, symptoms like the bite mark, redness of the eyes, swelling
It was found that that about 99 percent of the interior rural population rely on herbal
252  Status of Indian Medicine and Folk Healing
medicine and about 98 percent of raw drugs are harvested from the wild. In urban areas it was found that some people still prefer natural drugs to synthetic or allopathic medicine. Some practitioners are offering treatment as a part of family tradition with knowledge handed down from generation to generation. Some of them have acquired basic knowledge about traditional medicine and have begun using it for commercial purposes, but that is not widespread. Non-Government Medical Hospitals/ Institutions & bed strength in Mizoram There are10 non-Allopathic doctors (AYUSH
Doctors) posted at each district allopathic hospital including those recruited under NHRM. At present there are 21 AYUSH doctors in all including those recruited under NRHM (Ayurveda-2, Homeopathic-19).There are seven 10-bed AYUSH hospitals located in seven districts (excluding Aizawl). A State Drug Testing Laboratory was constructed in 2006 to test medicinal plants and to ensure better quality control. Currently, there are four scientific officers and 2 Laboratory Analysts working there. An AYUSH wing is co-located in five CHCs, namely atThenzawl, Chawngte,Tlabung, Saitual and at Khawzawl.
Traditional and folk Healing Practices in Mizoram
Traditional Healer giving treatment to a patient
Drying medicinal plants for future use
Grounded and mixed in medicinal plants
Processing of Cinnamon for medical use
Folk Healing Practices of the North East  253
NAGALAND Introduction Nagaland has a population of 19.81 lakh with 11 districts. Status of Indian medicine in the State: There are 85 Ayurvedic dispensaries in the State. There are nine AYUSH doctors in the State of Nagaland. Out of these, two are appointed by the Government of Nagaland, one in Naga Hospital Authority, Kohima, and the second at the Dimapur civil Hospital. The remaining seven doctors have been appointed on contractual basis under the NRHM and are posted in different health facilities. Traditional Naga medicinal practitioners have been treating patients with the available resources. Even today, these local practitioners
are trusted for being able to treat many conditions. Such knowledge is passed on from parents to the children, but in some cases, the practitioners die without transmitting their knowledge to anyone. The knowledge remains a guarded secret and is therefore confined to the family in most cases. During the survey, the folk practitioners were selected meticulously, based on their experience and as recommended by local people. After making a comparison of the medicinal plants used by the healers, it was found that there are some similarities between the healers of two communities as far as the selection of plant species is concerned as well as the utilization pattern and the treatment given for various diseases / disorders. The communities are still totally dependent on wild plants.
Table 17: Details of the healers consulted Community Name of the Healers Age Sex Angami
Ao
Experts of the field
Occupation
Mr.Apu
40
M
All kinds of sickness.
Government servant
Mr.Apa
29
M
All kinds of sickness.
Healer
Mr.Aku
72
M
Gastric and Kidney stone
Healer
Mrs.Tanusuo
77
F
Nerve problems and bone fracture
Healer
Mr.Katuka
72
M
Bone fracture
Healer
Mrs.Bino
42
F
Women related problems and Bone Traditional fracture weaver healer
Mr.Nungshiba
32
M
Sickness and poisoned
Healer
Mr.Asungba
55
M
All kinds of sickness
Healer
Mr.N.lmti
71
M
Stomach Disorder
Advocate Healer
Mr.Chollen
62
M
Paralysis, sinus, appendix, piles and Healer cancer
Mr.Akanglemba
78
M
Bone fracture
254  Status of Indian Medicine and Folk Healing
Healer
Folk Healers
districts viz. East, West North and South. There are three climatic zones i.e. Cultivation Zone (8.9%), Forest Zone (46.00%) and Alpine Zone (39.00%).
SIKKIM Introduction The Himalayan State of Sikkim joined the Indian Union in 1975 and is the smallest mountain state. The population of the State is about six lakh. The State is divided into four
Efforts to provide regular AYUSH services are the result of the NRHM initiatives. The present status is given in the tables below.
Table 18: Strength of AYUSH manpower posted under NRHM in the State of Sikkim Designation
Numbers Homoeopathy
Doctors
04 (NRHM) 01 (State contract)
Paramedics AYUSH
05 (NRHM)
Total
Ayurveda 02 (NRHM)
Amchi 02 (NRHM) 01 (State regular)
Total 10 5 15
Folk Healing Practices of the North East  255
Table 19: System-wise AYUSH facilities co-located in the State S. No.
Location
System
1.
District Hospital, Singtam, East Sikkim
Homoeopathy and Ayurveda
2.
District Hospital, Namchi, South Sikkim
Homoeopathy
3.
District Hospital, Gyalshing, West Sikkim
Homoeopathy and Amchi
4.
District Hospital, Mangan, North Sikkim
Amchi
5.
Jorthang CHC, South Sikkim
Homoeopathy
6.
STNM Hospital, Gangtok
Ayurveda and Amchi
Only OPD services are being provided.
Status of Folk healers of Sikkim Lepcha, Bhutia and Nepalese, three ethnic groups of Sikkim have been practicing traditional medicine for years. 29 Traditional Healers are registered with the State Medicinal Plant Board of the Government of Sikkim. More than 100 Folk healers have been practising their traditional system at different places in the State. The tantrik forms of religion and medicine are believed to have been popularized by Guru Pamasambhava or commonly known as Guru Rimpoche. He is considered to be the master of healing. In his tantrik form as the Medical Buddha he is supposed to be able to heal mental depression and psychological problems. Illnesses are treated along with worship and devotion. The folk healers believe that unless a medicine has been empowered by special benediction, it will have little effect. The folk healers collect the herbs at an auspicious time because they believe this to better efficacy. A publication titled Traditional Herbal Healers of Sikkim has been published as a Monograph by the State Medicinal Plants Board and the Forest, Environment & Wild life Management Department of the Government of Sikkim. This publication contains information based on personal experiences and describes the practical aspects of Traditional Folk healing along with uses and preparation of different drugs.
256 Status of Indian Medicine and Folk Healing
An association of traditional healers called “Sikkim Paramparik Chikitsak Welfare Sangh” exists and 29 Folk / Traditional healers have been given registration by the State Medicinal Plants Board (SMPB). In addition, there are more than 100 Folk healers who have been practising in different places in the four districts. Lepcha medical practice: Lepchas constitute about 13 percent of the total population of the State, and they inhabit the Dzongue reserve of North Sikkim district. Among the Lepchas, the concept of health and illness is guided entirely by a belief in the supernatural. The Lepchas mainly follow the Mahayana sect of Buddhism. They have their own script, and distinct costume, language, and culture. The use of medicinal plants is described in the Lepcha epics called Namthar, Tengyur, and Domang. They acknowledge certain semi-divine guardian spirits known as “Lungzee,” who are not gods but worthy of respect. These could include a huge tree, a cluster of trees, a cave or a special hillock or some other natural object. It is believed that if these items are ignored or any disrespect is shown to them by defiling or polluting them, it might invite suffering on the entire village or a particular individual who may suffer from serious illness or even die. According to the Lepchas, the world is governed by good and
evil spirits. All natural calamities including bad harvests, drought, hailstorms, and similar natural events are believed to be the action of evil spirits. On the other hand, good health and vitality, a good harvest, and prosperity are attributed to the action of good spirits. Traditionally, only the Bong things (male Lepcha priests) and Muns (the female Lepcha priestesses) are called during sickness or at a funeral ceremonies. The Muns, however, perform rituals connected with supernatural forces in which the Lamas play no role. Pougorip/Totola (Oroxylumindicum) is a medicinal plant used in Ayurveda as an ingredient of Dashamula. It also plays an important role in Lepcha medical treatment. The Lepchas believe that since it is not even touched by bees, it has the purity and chastity of a virgin and the plant is used as a liver tonic and as an anti diabetic medicine. The fruit of the plant is shaped like a huge sword. The seeds from inside the fruit are flagellated like paper silk, and are used on auspicious occasions and at ceremonies. Chi (millet beer) also plays a very important role in Lepcha culture and is used to drink to good health. Bhutia medicinal practice The Bhutias place great emphasis on coercive rites to exorcise and destroy demons. Like the Lepchas, the practice of religion is in the hands of trained specialists called paus, neyjums, and lamas, paus being male and neyjums female. During the process of curing, a pau enters into a state of trance, communicates with spirits to discover why they have afflicted the patient. Another approach to diagnosis is by divination using a plateful of rice. The pau shakes the plate until the symbol of the evil spirit appears in the rice. The pau performs “Phuphi” by offering money, eggs, and clothes which have been circulated thrice time over the
patient’s head to be offered to the malignant spirit. Only the clothes are brought back from the ritual and it is believed that patients will be cured within three days of performing the ritual. All Sikkimese settlements are adorned with prayer flags, or Dacho, which are believed to carry good fortune from every direction. Nepali medical practice Nepalese believe that supernatural forces play a part in the creation of illness. Dami and Jhakries are performed during the puja to treat physical and mental disease. Folk uses of herbs such as Oroxylum indicum for hypertension, Fraxinus floribunda for gout, Panax pseudoginseng for longevity, Ephedra gerardiana for asthma, Elsholtzia blanda, Mahonia nepalensis for eye infection and eczema, and Urtica parviflora as an invigorating agents after child-birth are in use and are considered to be of medicinal value. Rhizome of Budo-Vokati (Stible rivlaris) is considered to be good for lumbago. It is crushed and taken as a decoction after boiling in water or chewed like betel nut for relief of body ache. Flowers of Pandanus nepalensis are said to have aphrodisiac properties which also induce sleep. These are found at altitudes up to 1700 m and are used to adorn the hair to win lovers. The plant’s roots taken with milk are said to prevent abortion; the flowers are said to remove headache and weakness, and the seeds are believed to cure broken hearts. The healing practices of these three ethnic groups are a mixture of personalistic and naturalistic theories of illness. According to prevalent beliefs, illnesses may be linked to transgressions of a moral or spiritual nature which involve inappropriate behaviour, violation of social norms, or a breach of religious taboos. Naturalistic theories view illness as a disharmony between the person and the environment. Perception of illness is
Folk Healing Practices of the North East 257
highly culture related. During the survey, data on 44 medicinal plants was collected. Most of the plants were being used for rheumatoid arthritis, gout, gonorrhea, fever, viral flu, asthma, cough and cold and indigestion. A total of 48 folk healers were identified in four districts of Sikkim. Their age, sex, educational qualifications, sources of knowledge, types of practices, experience and use of traditional knowledge were all noted. Only four (8.32%) of the folk healers were young i.e. in the age range (20–40) years, and 17 (47.92%) were over the age of 60. The study showed that most folk healers 39 (81.25%) were male while nine (18.75%) were female. About half 25 (52.08%) were illiterate and only five (10.41%) had education beyond matriculation. Twenty-seven (56.25%) healers had acquired their knowledge from their parents, and 11 (22.91%) had acquired it from their Guru. Only four (8.34%) learned herbal medicine by reading books and manuscripts. Bone setting is the dominant traditional skill. Only two healers were found to practice veterinary medicine and one treated snake bites. Most [34 (70.84%)] of the folk healers belonged to the Nepali community and only four folk healers belonged to the Lepcha community. Most of the Nepali folk healers practised in accordance with Ayurvedic principles of treatment, and 12 (25.00%) practised Tibetan medicine. No one knew about Siddha, Unani, or Yoga practice. The majority (68.75%) of folk healers were practising their traditional folk healing running into the third generation. The socioeconomic standard of these folk healers was also studied. It was found that most folk healers (48%) had a monthly income in the range Rs.1000–3000, while only eight percent folk healers earned over Rs. 9000 per month. Most importantly, 80 percent of
258 Status of Indian Medicine and Folk Healing
the folk healers were ready to find alternative means of earning and wanted to leave their traditional vocation. Also they were not happy with their profession. An attempt was made to know how knowledge was being exchanged within the people. It was found that 28(58.33%) folk healers had not transferred their knowledge to anybody, even after the age of 50, but 15(31.25%) folk healers had instructed their sons and daughters. The health traditions of Sikkim’s population are linked with the ancient philosophical systems that make a connection between the cosmic and terrestrial, between the outer and inner environment, and between the external and internal body. The people of Sikkim access folk medicine easily at little or no cost. It is considered an effective and acceptable method of treatment. It would be difficult to alter the faith in traditional medicine and even if allopathic drugs were available, people would need to overcome the fear of modern medicine which is considered strong and chemical-based, needing a doctor’s prescription, and also generating side effects. Examples of Folk Medicine Practitioners in Sikkim Mr Chintamoni Dabani of Chengay Lakha, East Sikkim is a traditional folk healer aged about 60 years has been practicing herbal medicine for 40 years having acquired his knowledge from his father. He treats ailments such as fever, jaundice, gastritis, wounds, burns, female disorders, and infertility. The manner of treating a case of fever was observed and is recounted below: A patient came to the healer's house having suffered from fever and headache for two days. The healer checked the patient’s pulse and advised him to take a decoction of
Swertiachirayata stem and leaves three to four times daily for three days. The patient was normal after three days without any other medicine. There are 31 medicinal plants which are used frequently in traditional healing practices in Sikkim. Folk traditions are gradually declining as the new generation of young people are not volunteering to learn these healing practices as a profession. The NGOs working for traditional medicine are trying to establish an association of folk healers for the preservation and promotion of their age old traditions. But because of a significant shift in the socio-economic status of people folk medicine practices are on the wane. Scientific validation, reverse pharmacological and observational studies are required to understand their healing properties. TRIPURA Introduction Tripura has diverse ethno-linguistic groups, but the culture is quite composite. The
dominant eithnic groups are Manipuri, Tripuris, Jamatia, Reang, Noatia, Koloi, Murasing, Chakma, Halam, Garo, Kuki, Mizo, Mog, Munda, Orang, Santhal, and Uchoi. These groups mainly reside in remote forest areas and generally use traditional medicine. The healer’s knowledge is passed on from generation to generation through oral tradition because there is no written script. Much of the traditional knowledge has remained confined to the local healers. Status of AYUSH facilities There is only one Ayurvedic Hospital (10 bedded, five for male and five for female) situated in the State Capital Agartala. There are 88 Ayurvedic OPD centres co-located along with all PHCs. (i)
Presently, there are two medical colleges run by the Government of Tripura and four Ayurvedic hospitals are proposed to be established. A Panchakarma Therapy Centre is being operated at Sepahijala Wild Life Sanctuary run by the Tripura Forest Department.
Table 20: Table of AYUSH Facilities in Tripura 1
Status of co-locatedAYUSH Health facilities
Total Numbers
1.1 District Hospital
2
1.2 Community Health Centers
12
1.3 Primary Health Centers
79
1.4 Sub-divisional Hospital
11
2
Status of AYUSH Facilities (Stream-wise)
2.1
No. of Hospitals
No. of Beds
2.2 Ayurvedic
1
10
2.3 Homeopathy
1
20
2.4 Unani
0
0
3
Hospitals
Dispensaries
No. of Dispensaries
3.1 Ayurvedic
36
3.2 Homeopathy
77
Total
113
Folk Healing Practices of the North East 259
4
Regular M.O, AYUSH On Contract Basis under NRHM under State Health Department
Status of Manpower
4.1 Medical Officers
In position
In position
4.2 Ayurveda
53
49
4.3 Homeopathy
50
75
103
124
Total
Status of AYUSH paramedical manpower Regular AYUSH Pharmacists under State Health Department
Contractual Pharmacists under NRHM
5.1 Ayurveda
34
19
5.2 Homeopathy
59
8
93
27
5
Status of Manpower
Total
Table 21: List of ailments generally treated by local traditional healers of Tripura Major ailments treated by the folk healers Bone fracture Arthritis Leprosy Jaundice Kidney stone Gonorrhea Heart disease Bronchitis Asthma Epilepsy Elephantiasis Bronchitis Paralyses Hepatitis Diphtheria Diabetes Typhoid
Minor ailments treated by the folk heallers Fever Cold and cough Skin disease Diarrhea Dysentery Boil and burns Stomach disorder Tooth ache Gastritis Allergy Cuts and wounds Others. ( minor child ailments)
*In some cases, the folk healer also treats snakebites but it does not always give satisfactorily results.
Medication System: The medication system practised by the healers in Tripura is centuries old. The healers recommend different kinds of medicine for a variety of diseases. There is no scientific documentation of the traditional formulations and nor is any written record maintained. The medicine given to the patient may be in capsule form or powdery material or tied to the body with a piece of newspaper
260 Status of Indian Medicine and Folk Healing
or leaves. It may also be administered in the form of a paste, liquid or syrup. This is provided in an ordinary bottle along with instructions for use. The local villagers depend upon the traditional healers and reported that they were satisfied with the medication. There are around 95 Midwives/Dais who offer their services at the time of delivery and attend to pregnancy related problems.
Traditional & Folk Healing Practices in Tripura
Local traditional healers in Tripura
Raw drugs
Field investigators interviewing
local traditional healers
recognition will start. At that time the basis for selection of healers may arise which should be anticipated from now so that the process is clearly understood.
Conclusion and recommendations •
The efforts which are being made to conserve and revive folklore in the North East and to give it validation and recognition are good initiatives seen on a broad plane. But there is a need to understand the dynamics of accepting the responsibility for the selection of healers considered fit for “certification”. The aim of such certification needs to be spelt out. If it is to give legitimacy the question of how the standards for inclusion were selected and the credibility of the certifying agency would need to be prescribed. There is also a need for clarity about entitlements which accrue as a result of certification. Sooner or later the aspirations of those who have received certification will grow and demands for parity or some other
•
The efforts to understand and document the folk healing practices are very good. However, it is necessary to have an overall idea of where this would lead. The Ministry of Environment & Forests and the Ministry of Tribal Affairs have had considerable experience of dealing with allied subjects of rights, entitlements and protection of sui generis knowledge. The NEIFM needs to become a nucleus around which past endeavours in the area of folk healing can be collated at one place for the North East region. The Institute should start by building networks and accessing studies and reports which were undertaken elsewhere.
Folk Healing Practices of the North East 261
•
With the increase in deforestation, forest fires and overexploitation of medicinal plants, there is also a need to sensitize the people about the need to preserve the forest and promote herbal gardens. NEIFM should shoulder this responsibility by networking with an organization in each State which can implement approved strategies.
262  Status of Indian Medicine and Folk Healing
•
Scientific validation, reverse pharmacological and observational studies are required to understand the healing properties of plants outside the codified systems focusing on those plants which are being used extensively by the healers but are outside the ASU formularies. The outcomes need to be published in botanical journals.
Annexure-I Letter of the PI to the Director of North East Institute of Folk Healing Project: Status of Indian Medicine & Folk Healing with a focus on the benefits the systems have given the public Background Note for the Director This relates to the status of traditional and folk medicine as practised in the seven North Eastern States. It will not be possible for me as the Principal Investigator of the above project to personally visit all the North Eastern States and do justice to their traditional healing practices. Unlike the other States there are reportedly no institutions offering education or significant treatment under the Ayurvedic and Unani medicine systems in a structured way which happens to be the focus of my study. There is also no report of private practice covering these two systems. (My study does not include Homoeopathy). On the other hand, there are a wide variety of tribal and folk healing practices which are very much in use even today. The local knowledge about the medicinal properties of plants and other living and inert matter is understood to be extensive. While it is not my purpose to conduct an ethnographic study of such practices I need to capture the status of such medical treatment practices which are used frequently and on which there is considerable local dependency. It would be necessary to give a picture as the folk practices prevail in each state and to refer to the diseases, healing practices, preventive measures in use at a local level and the extent to which people rely on these options in different situations-acute care, ante-natal care and conditions affecting the skin, allergies, musculo-skeletal problems, digestive problems and psychiatric disorders, to name a few. As the Director of the Folk Medicine Institute, I request for your support in identifying the status of traditional healing practices in the seven NE States; also to enable me to extend an opportunity to knowledgeable and locally respected healers and practitioners of traditional and folk medicine to state what they wish to on any aspect of relevance to my study. Through you I would like to identify a few competent officers or research staff who can collect the information as sought in the attached questionnaire on a state-wise basis. In case the Folk Medicine Institute can do this I would request for an estimate of costs involved. This would require visits, writing letters, follow-up on the ‘phone and even convening a meeting to assemble the final Chapter on the North East. I can visit Pasighat or Shillong, the Headquarters of the NE Council (if you feel the involvement of the NE Council would be useful) once the draft is ready. I request you to help plan this out and to accept leadership to have this done. The questionnaire is self-explanatory but the purpose is to provide a status picture of what is widely known in the State but little known elsewhere. I do not need to do primary research but photographs with captions would be needed to show the places and practitioners visited. Part I of the Status Report has already covered aspects relating to Research, Education, Practice,
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Medicinal Plants and Drugs. I will not be repeating the generic recommendations in Part II of the Report but focusing on patient care as provided by traditional and folk practitioners. Kindly facilitate me to do this. The time available is short. Please advise me how we can compress the time in a meaningful way by farming out the responsibility to different research staff engaged for a few days. With regards,
Dr. Otem Dai Director, North East Institute of Folk Medicine, Pasighat
264  Status of Indian Medicine and Folk Healing
Shailaja Chandra Principal Investigator Former Secretary AYUSH, Govt.of India and Former Chief Secretary ,Govt. of Delhi Mob. 09810501172 Tel. 011-24101261 Fax-011-24673220
Annexure-II Questionnaire on the Practice of Traditional Medicine and Folk Healing in the North Eastern States Background 1.
Give the Population of the State, number of districts and their population. A general picture of the status of medical and public health in the state (hospitals, CHCs, PHCs and dispensaries in each district may be provided. Within the health sector please describe the status of Ayurveda and Unani medicine or any other traditional system of healing established by the State.
2.
(i) In case there exists any college, hospital, community health centre, Primary health centre or dispensary run by the Government where non-allopathic medical treatment is available, either in separate or co-located facilities, please mention the town/district and describe the facility. (ii) Please give details of the strength of non-allopathic doctors posted in such facilities under the NRHM or as a State initiative. (iii) Please give the number of beds available for non-allopathic treatment in case inpatient services are available.
3. What is the status of tribal and folk healing in the districts in the State? After giving a Stateand district-wise picture, please explain whether the practitioners are offering treatment as a part of family tradition or because of any specific skill acquired recently. Please give an idea of how these traditional healers work including details and pictures of the treatment of patients coming for different ailments. A picture of the practitioner, the men, women and children going to him for treatment may be provided; also pictures of the medication given (fresh or dry herbs/powders/decoctions and ointments) may be provided along with the corresponding list of conditions (e.g. skin, digestive or respiratory conditions). Even if this medication is given in a newspaper or an ordinary bottle it may be shown. 4. An approximate idea of the daily OPD (out-patients) examined by the healer may be given. Also an idea of whether records are maintained by the healer or by the patient. 5. A small interview with the healer and the patients would be useful. Bone setters, traditional midwives/dais and snake bite experts may be included. 6
In case there is any mention in anthropological studies or any other published work specific to the State/districts it may be referred to in full and photocopies of the relevant pages supplied for inclusion in the Report.
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