Specialization of Skills and Traditional Treatment Methods by Namalo in Batak Toba Community, Indonesia

Abstract

Traditional medicine in the North Sumatera province of Indonesia is found in many rural areas. Traditional treatment by Namalo is known for using herbal medicines to treat internal diseases, as well as treating broken bones and conjured diseases. This paper will discuss the specialization of skills and traditional methods of treatment conducted by 12 Namalo practitioners in Toba Samosir and Humbang Hasundutan regency. The qualitative approach of in-depth interviews and participant observation of the Namalo was used to obtain the data. Namalo specialize in different treatment applications, depending on the illness or trauma suffered by the patient. In the process of treating patients, Namalo perform massage techniques on patients and then give a medicinal herb. There are 2 types of drug administration: either Namalo gathers medicinal plants and processes the plants, or secondly, the patient gathers the medicinal plants and processes them according to the instructions given by Namalo. Address for correspondence: Rizabuana Ismail E-mail: rizabuana@usu.ac.id INTRODUCTION Namalo is the term for traditional healers in Batak Toba community in North Sumatera Province, Indonesia. This traditional form of treatment has undergone several changes, especially the treatment techniques performed to cure the patient. These modifications occurred with the entry of Christianity into the Land of Batak (North Sumatera) and changed the mindset of people to trust God. Traditional treatments that had long relied on supernatural powers through a worship ceremony and ritual offerings were subsequently replaced with medicinal treatment using herbs and massage (Manurung et al. 2017; Ismail et al. 2019). Today traditional medicine competes with modern medicine. Although modern medicine has increased significantly in recent years, traditional medicine has not disappeared and has been united and in line with the development of people’s lifestyles. Traditional medicine is still an alternative treatment for community (Sermsri 2018; Merriam and Muhamad 2013). Currently, traditional medicine is starting to increase, especially in some countries. In 2005, the Department of Traditional Medicine Development and Alternative Medicine in Thailand conducted a survey in 39 provinces in Thailand and found 3,075 traditional healers still performing traditional medicine. In 2006 the survey was conducted in 75 provinces and found 27,670 traditional healers (Suwankhong et al. 2011). South Africa has around 200,000 traditional healers and nearly 60 percent of the population has traditional medical consultations (Nene 2014). In Indonesia, since 2004 that number has been increasing drastically. According to records, about 72 percent of the population self-medicated, and 33 percent chose traditional medicine. Traditional medicine in Indonesia reached 280,000 people. In addition, the development of traditional medicine in Indonesia is supported by the discovery of 950 plants species which can cure diseases, from over 30.000 species of plants in Indonesia (Kamal 2017). The results from the surveys above show that people still need the existence of traditional healers to get healthy. Traditional medicine and modern medicine have different concepts on the causes of “sickness” or “disease” and have different approaches in the methods of treatment performed. Traditional healers also link pain with cultural beliefs of religion, health and personal conflict (Gessler et al. 1995). In Tehuledere communities, North East Ethiopia the “causes” of ill-health were constructed and negotiated within the socio-cultural context of the study communities. Tehuledere communities explained that Ethno Med, 13(4): 207-216 (2019) DOI: 10.31901/24566772.2019/13.04.593 © Kamla-Raj 2019 PRINT: ISSN 0973-5070 ONLINE: ISSN 2456-6772 208 RIZABUANA ISMAIL, RIA MANURUNG, DEVI SIHOTANG ET AL. Ethno Med, 13(4): 207-216 (2019) causes of ill health in three major themes: (i) supernatural (almighty God/Allah, nature spirits, and human agents of the supernatural) (ii) natural elements or physical causes: (iii) social elements such as mistrust, social support/ family dynamics as well as violation of taboos and moral injunctions (Kahissay et al. 2017). This was also mentioned by Gruca who conducted research in Sahara Africa. She further mentioned that traditional healers often apply divination and various rituals in order to understand the overall significance of a healing process and counteract its cause. As a consequence, traditional remedies are not merely used for curing a disease, but are also used to obtain protection or to overcome curses (Gruca et al. 2014). Namalo play a role that is very important in the world of health, especially for people who are in rural areas. Namalo still have patients who always consult them about diseases. The existence of Namalo is not fully accepted by the community since supernatural powers are included by some Namalo in the process, but their treatment is an option for the community. The existing traditional medicine in the Batak Toba community conducted by a Namalo is discussed, including the division of Namalo according to ability and the treatment techniques performed by Namalo to help patients recover from illness. The extent to which Namalo uses rituals to cure illnesses of his patients will also be described so that Namalo maybe repositioned as traditional healers accepted by the general public.