14. ayush report_chapter 9

9Folk Healing

Practices of the North East

234 Status of Indian Medicine and Folk Healing

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 263 Folk Healing

Annexure-II: Questionnaire on the Practice of Traditional Medicine 265

and Folk Healing in the North Eastern States

Folk Healing Practices of the North East 235

9Folk Healing Practices of

the North East

Introduction

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.

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.

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 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

gather and compile the data by using NEIFM’s collaborating institutions:

1. North Eastern Institute of Science and Technology, Jorhat

2. Department of Botany, Guwahati University, Guwahati

3. Department of Environmental Sciences, Mizoram University, Aizawl

4. Regional Research Institute (Ay) Gangtok, Sikkim

5. Department of Life Sciences, Manipur University, Imphal

6. Tripura University, Suryamaninagar, Agartala

7. Martin Luther Christian University, Shillong

8. Department of Botany, Nagaland University, Nagaland

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.


Basic facts about the North Eastern Institute of Folk Medicine (NEIFM), Pasighat

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.

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 three-room Guest House is also planned.

So far only the positions of Director, 2 Senior Research Fellows and administrative staff

have been created. An additional 159 posts have still to be created.

Tribal Folk Healing in North East India

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 sub-tribes 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,


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) 9612269585

Lower Dibang Valley


Table 2: Folkhealer serving in the NEIFM OPD:

Sl.No.

Name Address Treatment offering Photographs

1 Mr. Tasung Jamoh YagrungBasti, Pasighat, Contact No.09862703302

Common ailment, bone setting, Paralysis, poisonous bites etc

2 Mr. Anand Jamoh Yagrung, Sibut, PasighatContact 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.

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; Marriyang09612543956/9402657498

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: Pasighat9402461271

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.


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).

Healer and his plant remedies

Healer treating a patient

Table 3: Result of the rapid assessment of 24 villages as provided by folk healers

S.No. Village name Population1 Boleng headquarters 26512 Boleng 49853 Riga 38874 Panging 47845 Sissen 2376 Yembuk 517 Pangin 828 Mirku 6559 Mirbuk 112610 Napit 12111 Sibut 81312 Yagrung 77813 Pasighat CT 2196514 Mebo 1298015 Mebo village 137016 Upper Ngyopok 153817 Borghuli 91518 Seram 91519 Niglog 109420 Ruksin 79421 Oyan camp 44222 Sille 75123 Rani 121224 10th mile 751

Table 4:List of diseases where relief was claimed

S. No.

Disease

1 Diarrhoea2 Malaria3 Jaundice4 Gastric problems5 Sinus 6 Piles 7 Conjunctivitis8 Anaemia 9 Tonsil10 Asthma11 Common cold12 Cough13 Tooth ache14 Headache15 Fever

S. No.

Disease

16 Joint pain

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 shows the plants used for treating patients

Healer with a patient

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.


Proportion of Rural and Urban Population

Eighty-six percent of the total population lives

in rural areas, which is a higher proportion

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.

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

Hospitals1

(150 bedded)3 (50+50+50=150

bedded)4

Source: www.nrhm assam.in


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

A picture of traditional practitioner (Mr.Singheswar Shyam-Jorhat)

An animal raw drug

Picture of medicine bottles


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:- BogoriguriP.O.- Holmora,Dist.- Jorhat

2 Mr.Bhadaswer Bordoloi 48 V:- GowalGaonP.O:- GarumoraP.S.:- PuliborD:- Jorhat

3 Mr.Phutul Bezbora 37 V:- CharingiaBezgaonP.O. :- TilikiaamPin:- 785006D:- JorhatS:- Assam

4 Mr. N. C. Borah 50 V :- TitaborbibizanP.O:- TitaborD:- JorhatS:- Assam

Interviews with healers and patients


MANIPUR

Introduction

The State is divided into nine districts, four in the valley and five covering the hill areas-together having a population of 23 lakh.

Government-run non-AYUSH facilities

There are 12 Ayurvedic physicians, 12 Yoga

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:

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 2

4 Bishnupur 1 5

5 Churachandpur 2 2 4 1

6 Tamenglong 1 1 3 2

7 Senapati 1 2 10

8 Ukhrul 1 1 4 1

9 Chandel 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 Doctors

No of DoctorsHomeophaty

No of MO (Allopathy)

No of Health workers

No. of BedsFor 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 A-1 1 0 10

9 Chandel H-1 1 0 10


Table 10: No of patients who visited AYUSH Government Health Care Facilities during 2010-11

AYUSH Systems Hospitals(incl. CHCs)

Dispensaries PHCs Total

IPD OPD IPD OPD

Ayurveda - 8014 - 35801 - 43815

Unani - - - 9800 - 9800

Siddha - - - - - -

Homoeopathy 323 37502 2913 122884 - 163299

Yoga - 485 - 3116 - 3601

Naturopathy - 9537 - 27128 - 36665

Amchi - - - - - -

Total ISM & H 323 55538 2913 198729 323 257180

Table 11: Diseases for which Patients visited the Government AYUSH facilities during the year 2010-11 as Out-Patients (OPD)

S. No.

Ayurveda Unani Homoeopathy

Name of the disease

No. of the Patients Visited

Name of the disease


Name of the disease


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 50-bedded AYUSH Hospital, at Imphal(West) and a 10-bed AYUSH Hospital (Homoeo) at the

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 massage therapy (Pukshuba) and reflexology (Mari Shuba)

c) Treatment using physical exercise

d) Treatment using diet and food

e) Treatment using plant remedies, animal products and minerals

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 SINGH

OINAM NINGTHEM SINGH Male/63 yr 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


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

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 semi-structured 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

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)

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.

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.

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 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

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.


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.

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.

Snake bite treatment

In the case of snake bites, symptoms like the bite mark, redness of the eyes, swelling

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

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.

Status of Tribal and folk healing in the State

It was found that that about 99 percent of the interior rural population rely on herbal


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


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 Experts of the field Occupation

Angami 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 fracture

Traditional weaver healer

Ao 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 cancer

Healer

Mr.Akanglemba 78 M Bone fracture Healer


Folk Healers

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

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%).

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

DesignationNumbers

TotalHomoeopathy Ayurveda Amchi

Doctors04 (NRHM)01 (State contract)

02 (NRHM) 02 (NRHM)01 (State regular)

10

Paramedics AYUSH 05 (NRHM) 5

Total 15


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.

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


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

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 Hospitals No. of Hospitals No. of Beds

2.2 Ayurvedic 1 10

2.3 Homeopathy 1 20

2.4 Unani 0 0

3 Dispensaries No. of Dispensaries

3.1 Ayurvedic 36

3.2 Homeopathy 77

Total 113


4 Status of Manpower

Regular M.O,

AYUSH under State

Health Department

On Contract Basis under NRHM

4.1 Medical Officers In position In position

4.2 Ayurveda 53 49

4.3 Homeopathy 50 75

Total 103 124

Status of AYUSH paramedical manpower

5 Status of Manpower

Regular AYUSH Pharmacists under

State Health Department

Contractual Pharmacists under

NRHM

5.1 Ayurveda 34 19

5.2 Homeopathy 59 8

Total 93 27

Table 21: List of ailments generally treated by local traditional healers of Tripura

Major ailments treated by the folk healers Minor ailments treated by the folk heallers

Bone fractureArthritisLeprosyJaundiceKidney stoneGonorrheaHeart diseaseBronchitisAsthmaEpilepsyElephantiasisBronchitisParalysesHepatitisDiphtheriaDiabetesTyphoid

FeverCold and coughSkin diseaseDiarrheaDysenteryBoil and burnsStomach disorderTooth acheGastritisAllergyCuts and woundsOthers. ( 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

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

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

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.

• 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.


• 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.

• 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.


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,

Annexure-I

Letter of the PI to the Director of North East Institute of Folk Healing


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 Shailaja ChandraDirector, Principal Investigator

North East Institute of Folk Medicine, Pasighat Former Secretary AYUSH, Govt.of India and Former Chief Secretary ,Govt. of Delhi

Mob. 09810501172Tel. 011-24101261Fax-011-24673220


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 in-patient services are available.

3. What is the status of tribal and folk healing in the districts in the State? After giving a State- and 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.

Annexure-II

Questionnaire on the Practice of Traditional Medicine and Folk Healing in the North Eastern States

14. ayush report_chapter 9

Documents

traditional folk medicine

folk healing annexure

folk healingbasic facts

national institute

nagaland university

manipur university

mizoram university

tripura university