Pub Date : 2019-10-08DOI: 10.31901/24566772.2019/13.04.579
P. Ndou
{"title":"Value Chain Analysis of Medicinal Plants in South Africa","authors":"P. Ndou","doi":"10.31901/24566772.2019/13.04.579","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.04.579","url":null,"abstract":"","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47929706","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-09-08DOI: 10.31901/24566772.2019/13.04.594
Aslı Yayak
The first aim of this paper is to discuss human-art relations basically. In this paper, literature related to Stendhal syndrome as pertaining to art psychology will be reviewed and information on the subject will be compiled. The necessity of doing art is widely defined in society as a form of self-disclosure by an individual. The definition of art according to scientists is art as self-actualization. The other discussed concept in this paper is Stendhal (Florence) syndrome. It’s known as a city syndrome. Stendhal syndrome, also known as Florence syndrome, describes a physical disease that afflicts those who behold works of art in Florence, Italy. The symptoms are dizziness, palpitations, hallucinations, orientation disorder, loss of identity and physical burnout.These clinical features manifest in patients who encounter rich Italian culture and historically important characters. Address for correspondence: Asli Yayak, Bursa Technical University, 152 Evler Mah. Egitim Cad. No: 80, Yildirim-Bursa, Turkey Telephone: 00905394219688, Fax: 00902243003830, E-mail: asli.yayak@btu.edu.tr INTRODUCTION Over the last few years, a cluster of psychological symptoms has appeared among tourists due to exposure to artistic and historical masterpieces. These are known as city syndromes. They differ from long-term psychological or psychiatric disorders. City syndromes are short-term disorders and are seen only in the visited cities. Paris syndrome, Jerusalem syndrome and Stendhal (Florence) syndrome are the most widely known among city syndromes (Halim 2009). Stendhal syndrome is basically a psychosomatic disorder in which an individual experiences certain reactions when a work of art that is listened to or seen. These reactions include heart palpitations, dizziness, and even hallucinations (Pinar 2014). Stendhal syndrome was first seen in the Basilica of Santa Croce. The name of this syndrome was coined by Marie-Henri Beyle, known in literature by his pen name as Stendhal, in Italy in 1817. According to experiments conducted annually, the same regions of the brain were observed to act with intense emotion during a trip to Florence (Innocenti 2014). Despite these experiments, Stendhal syndrome is not defined in the The Diagnostic and Statistical Manual of Mental Disorders (DSM) as a specific psychiatric illness, but in contrast, it is included in Zingarelli, which is one of Italy’s most important dictionaries (Hager 2016). According to Magherini’s research, symptoms of Stendhal syndrome are seen especially in Northern Europeans; the least affected people are, predictably, Italians (because every street is like an art gallery) and the Japanese (because of their organizing abilities). There are also specific works whereby the effects have been recorded. According to the data, Michelangelo’s David, Caravaggio’s Bacchus and Botticelli’s Venus are works where symptoms of the syndrome have most been recorded (Hager 2016). Stendhal syndrome does not have a specific treat
{"title":"Stendhal (Florence) Syndrome as an Unclassified Disorder","authors":"Aslı Yayak","doi":"10.31901/24566772.2019/13.04.594","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.04.594","url":null,"abstract":"The first aim of this paper is to discuss human-art relations basically. In this paper, literature related to Stendhal syndrome as pertaining to art psychology will be reviewed and information on the subject will be compiled. The necessity of doing art is widely defined in society as a form of self-disclosure by an individual. The definition of art according to scientists is art as self-actualization. The other discussed concept in this paper is Stendhal (Florence) syndrome. It’s known as a city syndrome. Stendhal syndrome, also known as Florence syndrome, describes a physical disease that afflicts those who behold works of art in Florence, Italy. The symptoms are dizziness, palpitations, hallucinations, orientation disorder, loss of identity and physical burnout.These clinical features manifest in patients who encounter rich Italian culture and historically important characters. Address for correspondence: Asli Yayak, Bursa Technical University, 152 Evler Mah. Egitim Cad. No: 80, Yildirim-Bursa, Turkey Telephone: 00905394219688, Fax: 00902243003830, E-mail: asli.yayak@btu.edu.tr INTRODUCTION Over the last few years, a cluster of psychological symptoms has appeared among tourists due to exposure to artistic and historical masterpieces. These are known as city syndromes. They differ from long-term psychological or psychiatric disorders. City syndromes are short-term disorders and are seen only in the visited cities. Paris syndrome, Jerusalem syndrome and Stendhal (Florence) syndrome are the most widely known among city syndromes (Halim 2009). Stendhal syndrome is basically a psychosomatic disorder in which an individual experiences certain reactions when a work of art that is listened to or seen. These reactions include heart palpitations, dizziness, and even hallucinations (Pinar 2014). Stendhal syndrome was first seen in the Basilica of Santa Croce. The name of this syndrome was coined by Marie-Henri Beyle, known in literature by his pen name as Stendhal, in Italy in 1817. According to experiments conducted annually, the same regions of the brain were observed to act with intense emotion during a trip to Florence (Innocenti 2014). Despite these experiments, Stendhal syndrome is not defined in the The Diagnostic and Statistical Manual of Mental Disorders (DSM) as a specific psychiatric illness, but in contrast, it is included in Zingarelli, which is one of Italy’s most important dictionaries (Hager 2016). According to Magherini’s research, symptoms of Stendhal syndrome are seen especially in Northern Europeans; the least affected people are, predictably, Italians (because every street is like an art gallery) and the Japanese (because of their organizing abilities). There are also specific works whereby the effects have been recorded. According to the data, Michelangelo’s David, Caravaggio’s Bacchus and Botticelli’s Venus are works where symptoms of the syndrome have most been recorded (Hager 2016). Stendhal syndrome does not have a specific treat","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-09-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45234474","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-09-08DOI: 10.31901/24566772.2019/13.04.577
Ritu Singh
The present paper examines the difference in the quality of sibling relationship between mentally challenged children and their normal siblings across birth order and gender. Responses of a total of 343 respondents involving one (any) mentally normal elder sibling (n1=122) and one (any) mentally normal younger sibling (n2=71) and (any) parent of the mentally challenged children (n3=150) were analyzed for assessing quality of sibling relationship across birth order. Whereas, responses of a total of 210 respondents involving one (any) mentally normal male sibling (n1=70) and one (any) mentally normal female sibling (n2=70) and (any) parent of the mentally challenged children (n3=70) were analyzed for assessing quality of sibling relationship across gender. Sibling Relationship Scale was administered to assess the quality of sibling relationship between mentally challenged children and their mentally normal siblings. In the present study, analysis across birth order reflected no significant difference on any component of sibling relationship between mentally challenged children and their mentally normal elder or younger sibling. On the contrary, analysis across gender depicted significantly higher overall warmth/ closeness, nurturance and dominance between mentally challenged and mentally normal same-sex siblings than mentally challenged and mentally normal opposite sex siblings. However, no significant gender difference was seen on the components of conflict and rivalry of sibling relationship between mentally challenged children and their mentally normal siblings. Address for correspondence: Dr Ritu Singh Associate Professor Department of Human Development and Family Studies, College of Home Science, G.B.P.U.A.T., Pantnagar, Uttarakhand, India E-mail: ritu.singh07@gmail.com INTRODUCTION According to the family systems theory, family is a complex interactive social system in which each experience within family affects every member and components of the system continually change to keep it in balance. Within the family, there are three central subsystems: the spousal, parental, and sibling subsystems. These three subsystems have their own unique features like spousal subsystem provides companionship and loyalty to the married partners; parental subsystem encompasses helping children build and refine their knowledge and skills, as well as their learning expectations, beliefs, goals and coping strategies and sibling subsystem gives the first experience of peer relationship in one’s life, that is, provides fertile arena for comforting, sharing and helping (Hughes et al. 2018). Besides this, theory propounds that individuals can’t be understood as separate entities, but rather in whole as a family since they are enveloped with an emotional bond. Occurrence of any non-normative life event in the family adversely affects family as a unit and consequently interactions amongst members in different subsystems get modified and reorganized to achieve equilibri
{"title":"Comparison of Quality of Sibling Relationship between Mentally Challenged Children and Normal Siblings across Birth Order and Gender","authors":"Ritu Singh","doi":"10.31901/24566772.2019/13.04.577","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.04.577","url":null,"abstract":"The present paper examines the difference in the quality of sibling relationship between mentally challenged children and their normal siblings across birth order and gender. Responses of a total of 343 respondents involving one (any) mentally normal elder sibling (n1=122) and one (any) mentally normal younger sibling (n2=71) and (any) parent of the mentally challenged children (n3=150) were analyzed for assessing quality of sibling relationship across birth order. Whereas, responses of a total of 210 respondents involving one (any) mentally normal male sibling (n1=70) and one (any) mentally normal female sibling (n2=70) and (any) parent of the mentally challenged children (n3=70) were analyzed for assessing quality of sibling relationship across gender. Sibling Relationship Scale was administered to assess the quality of sibling relationship between mentally challenged children and their mentally normal siblings. In the present study, analysis across birth order reflected no significant difference on any component of sibling relationship between mentally challenged children and their mentally normal elder or younger sibling. On the contrary, analysis across gender depicted significantly higher overall warmth/ closeness, nurturance and dominance between mentally challenged and mentally normal same-sex siblings than mentally challenged and mentally normal opposite sex siblings. However, no significant gender difference was seen on the components of conflict and rivalry of sibling relationship between mentally challenged children and their mentally normal siblings. Address for correspondence: Dr Ritu Singh Associate Professor Department of Human Development and Family Studies, College of Home Science, G.B.P.U.A.T., Pantnagar, Uttarakhand, India E-mail: ritu.singh07@gmail.com INTRODUCTION According to the family systems theory, family is a complex interactive social system in which each experience within family affects every member and components of the system continually change to keep it in balance. Within the family, there are three central subsystems: the spousal, parental, and sibling subsystems. These three subsystems have their own unique features like spousal subsystem provides companionship and loyalty to the married partners; parental subsystem encompasses helping children build and refine their knowledge and skills, as well as their learning expectations, beliefs, goals and coping strategies and sibling subsystem gives the first experience of peer relationship in one’s life, that is, provides fertile arena for comforting, sharing and helping (Hughes et al. 2018). Besides this, theory propounds that individuals can’t be understood as separate entities, but rather in whole as a family since they are enveloped with an emotional bond. Occurrence of any non-normative life event in the family adversely affects family as a unit and consequently interactions amongst members in different subsystems get modified and reorganized to achieve equilibri","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-09-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42478687","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-08DOI: 10.31901/24566772.2019/13.04.592
M. Ramasamy
A teratogen is a drug or other substance capable of damaging the DNA and interfering with the development of an embryo and it may lead to birth defects or developmental malformations. The present study is carried out to evaluate the Indian Medicines Nilavembu Kudineer and Madulai Manapagu. In Siddha system, Nilavembu Kudineer is given to treat Dengue fever whereas Madulai Manapagu is to improve the hemoglobin content and the management of hormonal imbalance in women. The results exemplified the overall percentage mortality, hatchability, and deformities were observed as low in Madulai Manapagu than Nilavembu Kudineer. The teratogenic index of Nilavembu Kudineer is higher than 1 (1.33), whereas LC50 EC50 values were observed as 80 μg/ ml and 60 μg/ml respectively. Hence, Nilavembu Kudineer is considered as teratogenic when compared to Madulai Manapagu.
{"title":"Evaluation of Teratogenicity Indian Medicine Formulations Nilavembu Kudineer and Mathulai Manapagu using Zebrafish Model","authors":"M. Ramasamy","doi":"10.31901/24566772.2019/13.04.592","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.04.592","url":null,"abstract":"A teratogen is a drug or other substance capable of damaging the DNA and interfering with the development of an embryo and it may lead to birth defects or developmental malformations. The present study is carried out to evaluate the Indian Medicines Nilavembu Kudineer and Madulai Manapagu. In Siddha system, Nilavembu Kudineer is given to treat Dengue fever whereas Madulai Manapagu is to improve the hemoglobin content and the management of hormonal imbalance in women. The results exemplified the overall percentage mortality, hatchability, and deformities were observed as low in Madulai Manapagu than Nilavembu Kudineer. The teratogenic index of Nilavembu Kudineer is higher than 1 (1.33), whereas LC50 EC50 values were observed as 80 μg/ ml and 60 μg/ml respectively. Hence, Nilavembu Kudineer is considered as teratogenic when compared to Madulai Manapagu.","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42460092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-08DOI: 10.31901/24566772.2019/13.03.585
Pupinder Kaur
Coronary Heart Disease occurs when the blood supply to the heart is blocked or interrupted by a buildup of fatty substances in coronary arteries. After a certain time period, the walls of the arteries become piled up with fatty deposits, which makes the arteries narrow from inside and interrupt the flow of blood. The present study was conducted to ascertain the prevalence of risk factors in Coronary Heart Disease patients of Malwa region of Punjab. In the present study, the prevalence of smoking (in males) was 30.2 percent, alcohol intake (in males) was 41.5 percent, and additional risk factor such as obesity was 70.8 percent in males and 55.3 percent in females. Coronary risk factors were higher among the males as compared to the females. Smoking and alcohol intake could be the reason causing a higher risk for developing coronary heart disease among males. Address for correspondence: Dr. Ginjinder Kaur Assistant Professor Department of Human Genetics
{"title":"A Study of Risk Factors of Coronary Heart Disease in Population of Malwa Region of Punjab","authors":"Pupinder Kaur","doi":"10.31901/24566772.2019/13.03.585","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.03.585","url":null,"abstract":"Coronary Heart Disease occurs when the blood supply to the heart is blocked or interrupted by a buildup of fatty substances in coronary arteries. After a certain time period, the walls of the arteries become piled up with fatty deposits, which makes the arteries narrow from inside and interrupt the flow of blood. The present study was conducted to ascertain the prevalence of risk factors in Coronary Heart Disease patients of Malwa region of Punjab. In the present study, the prevalence of smoking (in males) was 30.2 percent, alcohol intake (in males) was 41.5 percent, and additional risk factor such as obesity was 70.8 percent in males and 55.3 percent in females. Coronary risk factors were higher among the males as compared to the females. Smoking and alcohol intake could be the reason causing a higher risk for developing coronary heart disease among males. Address for correspondence: Dr. Ginjinder Kaur Assistant Professor Department of Human Genetics","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45768154","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-08DOI: 10.31901/24566772.2019/13.03.576
Nidhi Mittal
{"title":"Estimation of Antioxidant levels in Pomegranate, Banana, Orange, Lemon, Sweet lime","authors":"Nidhi Mittal","doi":"10.31901/24566772.2019/13.03.576","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.03.576","url":null,"abstract":"","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45008362","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-08DOI: 10.31901/24566772.2019/13.03.575
Aatif Hussain
The present study was carried out in the Dhasoli block of district Chamoli, in Garhwal Himalaya of Uttarakhand. The aim of the study was to document the cultural and indigenous knowledge of plant resources for health care management practices among the inhabitants of remote areas of Himalaya. Questionnaire and field visits were used for data collection on different plant species with ethnomedicinal importance. The informants’ consensus factor value ranged from 0.36 to 0.67 with the highest value of 0.67 for a liver disorder. Most dominant plant parts used were roots. Gastrointestinal disorder was treated by the highest number of species (21) followed by (17) species for dermatological disorders and respiratory disorders (17). There is a need for future research for different parts of plants for precise information about the curable ailments of a particular part of the plant which will open further path for pharmacological evaluation of traditional herbal medicine. *Address for correspondence: Jahangeer A. Bhat INTRODUCTION The exploration and utilization of ethnobotanical resources and their conservation is essential for rebuilding the traditional knowledge (Reddy 2012; Payyappallimana and Fadeeva 2013; Biswakarma et al. 2017; Raj et al. 2018; Pala et al. 2019). Plant species used in traditional medicines globally is around 5300 species (Hamilton 2004). As estimated by World Health Organization, about seventy to ninety five percent of people in developing countries rely on the traditional knowledge of plants for health care (World Health Organization 2011). India harbors about 17,000 plant species, of which 7500 are known as medicinal plants (Nayar 2011). About sixty five percent of the Indian population depends on the traditional system of medicine (Timmermans 2003). Ethnobotanical research is important by documenting the traditional knowledge for the conservation and utilization of bio resources (Muthu et al. 2006). Therefore, the establishment of local knowledge of plant species has significant benefits (Baðcý 2000) and this traditional knowledge is kept secret by traditional healers and is only passed to their own generations (Panghal et al. 2010). This part of north-western Himalaya which lies in the state of Uttarakhand is known for dense vegetation with a wide species of medicinal plants and the majority of the medicinal plants have been recorded from this state (Singh et al. 2005; Kala 2004), followed by Sikkim and North Bengal (Samant et al. 1998). The majority of the people from this area are mainly dependent on traditional healers (Vaidyas) for treating diseases (Kala 2000). Indian Himalayan region has been explored by several researchers for use of medicinal plants (Gaur and Sharma 2011; Singh and Rawat 2011; Kumar et al. 2011; Bhat et al. 2013; Malik et al. 2015). Ethnomedicinal knowledge of plant resources has been constantly diminishing due to the influence of global commercialization and socio-economic transformation (Kunwar and A
本研究是在北阿坎德邦加尔瓦尔喜马拉雅地区查莫利区的达索利街区进行的。这项研究的目的是记录喜马拉雅偏远地区居民关于植物资源的文化和土著知识，以供保健管理实践之用。采用问卷调查法和实地考察法对具有民族医学意义的不同植物种类进行资料收集。被调查者的共识因子值从0.36到0.67不等，肝脏疾病的最高值为0.67。最主要的植物部位是根。治疗胃肠道疾病的种类最多(21种)，其次是皮肤病(17种)和呼吸系统疾病(17种)。未来有必要对植物的不同部位进行研究，以获得植物特定部位可治愈疾病的精确信息，这将为传统草药的药理学评价开辟进一步的道路。民族植物资源的开发利用和保护是重建传统知识的必要条件(Reddy 2012;Payyappallimana and Fadeeva 2013;Biswakarma et al. 2017;Raj等人，2018;Pala et al. 2019)。全球传统药物中使用的植物种类约为5300种(Hamilton 2004)。据世界卫生组织估计，发展中国家约有70%至95%的人依靠传统的植物知识获得保健(世界卫生组织，2011年)。印度拥有大约17000种植物，其中7500种被称为药用植物(Nayar 2011)。大约65%的印度人口依赖传统的医疗系统(Timmermans 2003)。民族植物学研究通过记录生物资源保护和利用的传统知识而具有重要意义(Muthu et al. 2006)。因此，建立当地植物物种知识具有显著的好处(Baðcý 2000)，这些传统知识由传统治疗师保守秘密，只传递给他们自己的一代(Panghal等人，2010)。喜马拉雅西北部的这一部分位于北阿坎德邦，以茂密的植被和多种药用植物而闻名，大多数药用植物都是在该邦记录的(Singh et al. 2005;Kala 2004)，其次是锡金和北孟加拉(Samant et al. 1998)。该地区的大多数人主要依靠传统治疗师(Vaidyas)治疗疾病(Kala 2000)。几位研究人员已经探索了印度喜马拉雅地区药用植物的使用(Gaur和Sharma 2011;Singh和Rawat 2011;Kumar et al. 2011;Bhat et al. 2013;Malik et al. 2015)。由于全球商业化和社会经济转型的影响，植物资源的民族医学知识一直在不断减少(Kunwar和Adhikari 2005)。因此，迫切需要记录这些植物的传统知识，以发挥其药用价值，对未来的药物发现和开发也具有重要意义。鉴于上述背景，《喜马拉雅地区的医学实践与共识》161民族医学，13(3):160-168(2019)》目前的研究工作主要围绕以下两个目标展开。
{"title":"Traditional Medicinal Practices and Consensus of Inhabitants for Health Care Systems in Himalayas","authors":"Aatif Hussain","doi":"10.31901/24566772.2019/13.03.575","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.03.575","url":null,"abstract":"The present study was carried out in the Dhasoli block of district Chamoli, in Garhwal Himalaya of Uttarakhand. The aim of the study was to document the cultural and indigenous knowledge of plant resources for health care management practices among the inhabitants of remote areas of Himalaya. Questionnaire and field visits were used for data collection on different plant species with ethnomedicinal importance. The informants’ consensus factor value ranged from 0.36 to 0.67 with the highest value of 0.67 for a liver disorder. Most dominant plant parts used were roots. Gastrointestinal disorder was treated by the highest number of species (21) followed by (17) species for dermatological disorders and respiratory disorders (17). There is a need for future research for different parts of plants for precise information about the curable ailments of a particular part of the plant which will open further path for pharmacological evaluation of traditional herbal medicine. *Address for correspondence: Jahangeer A. Bhat INTRODUCTION The exploration and utilization of ethnobotanical resources and their conservation is essential for rebuilding the traditional knowledge (Reddy 2012; Payyappallimana and Fadeeva 2013; Biswakarma et al. 2017; Raj et al. 2018; Pala et al. 2019). Plant species used in traditional medicines globally is around 5300 species (Hamilton 2004). As estimated by World Health Organization, about seventy to ninety five percent of people in developing countries rely on the traditional knowledge of plants for health care (World Health Organization 2011). India harbors about 17,000 plant species, of which 7500 are known as medicinal plants (Nayar 2011). About sixty five percent of the Indian population depends on the traditional system of medicine (Timmermans 2003). Ethnobotanical research is important by documenting the traditional knowledge for the conservation and utilization of bio resources (Muthu et al. 2006). Therefore, the establishment of local knowledge of plant species has significant benefits (Baðcý 2000) and this traditional knowledge is kept secret by traditional healers and is only passed to their own generations (Panghal et al. 2010). This part of north-western Himalaya which lies in the state of Uttarakhand is known for dense vegetation with a wide species of medicinal plants and the majority of the medicinal plants have been recorded from this state (Singh et al. 2005; Kala 2004), followed by Sikkim and North Bengal (Samant et al. 1998). The majority of the people from this area are mainly dependent on traditional healers (Vaidyas) for treating diseases (Kala 2000). Indian Himalayan region has been explored by several researchers for use of medicinal plants (Gaur and Sharma 2011; Singh and Rawat 2011; Kumar et al. 2011; Bhat et al. 2013; Malik et al. 2015). Ethnomedicinal knowledge of plant resources has been constantly diminishing due to the influence of global commercialization and socio-economic transformation (Kunwar and A","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41500996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-08DOI: 10.31901/24566772.2019/13.03.533
L. Touthang
The current study intended to evaluate and validate the correlation between nutritional and antioxidant properties with their ethnomedicinal uses of four commonly used wild plants namely Clerodendrum colebrookianum (Oyin), Pouzolzia bennettianum (Oyik), Zanthoxylum rhetsa (Onyor), Mussaenda glabra (Taksap) among the Galo community of Arunachal Pradesh. Results revealed that carbohydrate and starch content were highest in M. glabra (169.5± 0.2 μg/ml) and Z. rhetsa (13.6 ± 0.2 μg/ml) respectively. Protein, phenol and ascorbic acid were recorded highest in C. colebrookianum (367.0± 0.3 μg/ml), (250.0 ± 0.3 μg/ml) and (66.6 ± 0.3 mg/100g) respectively. Whereas percent DPPH activity was maximum in P. bennettiana (91.4 ±0.6%). The rich nutritional and antioxidant properties of these wild plants and its ethnomedicinal uses by indigenous communities were found to be correlated. Address for correspondence: Letngam Touthang Scientist (Genetics and Plant Breeding), ICAR (RC) for NEH Region, AP Centre, West Siang District, Basar 791 101, Arunachal Pradesh, India Telephone: ±918413836281, ±918794564858 E-mail: letngam111@gmail.com INTRODUCTION Arunachal Pradesh, the 25th world mega biodiversity hotspot and biogeographically one of the largest province of North-Eastern hilly regions of the Himalayan zone is a natural repository of prized medicinal plants and valuable wild plant species. The state is home of 26 major tribes and 110 sub-tribes which practices mostly Jhum cultivation with mixed cropping (Singh et al. 2010a). With the remoteness, inaccessibility, and dominance of Jhum farming in difficult terrains with a meager income, it has necessitated the local tribes in the region to depend on some edible wild plants and explored the ethnomedicinal uses to enlarge their meager food basket for sustaining life since time immemorial. These wild plants are closely associated with their socio-cultural, spiritual, dietary supplements and medicinal arena for the people of Eastern Himalaya (Arya et al. 2017). For centuries, these wild plants have been used for food, fiber, fodder and medicinal purposes which may play a vital role in the improvement of food security and reduce the risk of over-reliance on major food crops (Mayes et al. 2011).The ethnomedicinal use of these wild plant species among different tribes have been reported by several authors (Sarmah et al. 2008; Namsa et al. 2011; Yumnam et al. 2011; Gibji et al. 2012; Tangjang et al. 2014; Perme et al. 2015; Bharali et al. 2016; Sharma et al. 2016; Arya et al. 2017). Such traditional knowledge on the ethnobiological value of wild plants leads to the promotion of biodiversity conservation in the Eastern Himalayas (O’ Neil et al. 2017). The epidemiological studies have consistently demonstrated the positive correlation between the intake of natural food products and reduced risks of several degenerative diseases which have been attributed to the presence of several antioxidants. The antioxidant activities inc
{"title":"Biochemical Evaluation of Socio-culturally Important Wild Plants in Eastern Himalayas of Arunachal Pradesh","authors":"L. Touthang","doi":"10.31901/24566772.2019/13.03.533","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.03.533","url":null,"abstract":"The current study intended to evaluate and validate the correlation between nutritional and antioxidant properties with their ethnomedicinal uses of four commonly used wild plants namely Clerodendrum colebrookianum (Oyin), Pouzolzia bennettianum (Oyik), Zanthoxylum rhetsa (Onyor), Mussaenda glabra (Taksap) among the Galo community of Arunachal Pradesh. Results revealed that carbohydrate and starch content were highest in M. glabra (169.5± 0.2 μg/ml) and Z. rhetsa (13.6 ± 0.2 μg/ml) respectively. Protein, phenol and ascorbic acid were recorded highest in C. colebrookianum (367.0± 0.3 μg/ml), (250.0 ± 0.3 μg/ml) and (66.6 ± 0.3 mg/100g) respectively. Whereas percent DPPH activity was maximum in P. bennettiana (91.4 ±0.6%). The rich nutritional and antioxidant properties of these wild plants and its ethnomedicinal uses by indigenous communities were found to be correlated. Address for correspondence: Letngam Touthang Scientist (Genetics and Plant Breeding), ICAR (RC) for NEH Region, AP Centre, West Siang District, Basar 791 101, Arunachal Pradesh, India Telephone: ±918413836281, ±918794564858 E-mail: letngam111@gmail.com INTRODUCTION Arunachal Pradesh, the 25th world mega biodiversity hotspot and biogeographically one of the largest province of North-Eastern hilly regions of the Himalayan zone is a natural repository of prized medicinal plants and valuable wild plant species. The state is home of 26 major tribes and 110 sub-tribes which practices mostly Jhum cultivation with mixed cropping (Singh et al. 2010a). With the remoteness, inaccessibility, and dominance of Jhum farming in difficult terrains with a meager income, it has necessitated the local tribes in the region to depend on some edible wild plants and explored the ethnomedicinal uses to enlarge their meager food basket for sustaining life since time immemorial. These wild plants are closely associated with their socio-cultural, spiritual, dietary supplements and medicinal arena for the people of Eastern Himalaya (Arya et al. 2017). For centuries, these wild plants have been used for food, fiber, fodder and medicinal purposes which may play a vital role in the improvement of food security and reduce the risk of over-reliance on major food crops (Mayes et al. 2011).The ethnomedicinal use of these wild plant species among different tribes have been reported by several authors (Sarmah et al. 2008; Namsa et al. 2011; Yumnam et al. 2011; Gibji et al. 2012; Tangjang et al. 2014; Perme et al. 2015; Bharali et al. 2016; Sharma et al. 2016; Arya et al. 2017). Such traditional knowledge on the ethnobiological value of wild plants leads to the promotion of biodiversity conservation in the Eastern Himalayas (O’ Neil et al. 2017). The epidemiological studies have consistently demonstrated the positive correlation between the intake of natural food products and reduced risks of several degenerative diseases which have been attributed to the presence of several antioxidants. The antioxidant activities inc","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44100503","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-08DOI: 10.31901/24566772.2019/13.03.587
A. Stark
The Minangkabau is one of the largest matrilineal societies in the world. In this study, the different healing traditions prevalent in Minangkabau are described briefly. By looking at the different healing methods, the researcher offers another perspective on this society. Many publications regarding the Minangkabau focused mainly on matters regarding the social structure. The primary objective of this study is to explore and illustrate the traditional Minangkabau healing methods in all its facets. The research method consisted of fieldwork which included observation and open-ended interviews with traditional healers. It was discovered that there are three main types of traditional healers: One who focuses on Islamic healing methods, one who considers various forms of healing and one who acts as a medium. After analysing all these healing methods, gender-specific components and three-fold healing elements were identified.
{"title":"Traditional Medicine in West Sumatra: Some General Features","authors":"A. Stark","doi":"10.31901/24566772.2019/13.03.587","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.03.587","url":null,"abstract":"The Minangkabau is one of the largest matrilineal societies in the world. In this study, the different healing traditions prevalent in Minangkabau are described briefly. By looking at the different healing methods, the researcher offers another perspective on this society. Many publications regarding the Minangkabau focused mainly on matters regarding the social structure. The primary objective of this study is to explore and illustrate the traditional Minangkabau healing methods in all its facets. The research method consisted of fieldwork which included observation and open-ended interviews with traditional healers. It was discovered that there are three main types of traditional healers: One who focuses on Islamic healing methods, one who considers various forms of healing and one who acts as a medium. After analysing all these healing methods, gender-specific components and three-fold healing elements were identified.","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47855140","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-05-08DOI: 10.31901/24566772.2019/13.03.591
C. Onuoha
Demographic correlates of death anxiety (ageing anxiety, religiosity, gender and academic study year) were quantitatively examined among students in a Nigerian university. A total of 250 undergraduate students (females = 49.2%, mean age = 21.95, SD = 3.51) were conveniently surveyed using a standardized questionnaire. The questionnaire measured death anxiety, ageing anxiety, religiosity, gender and academic study year. Data were analyzed with Pearson Correlation, One-Way ANOVA and independent samples t-test. Results showed that ageing anxiety positively associated with death anxiety. Results also revealed that death anxiety was not significantly influenced by religiosity, gender and academic study year. The study recommends further research on aspects of ageing anxiety that may be linked to the fear of death to aid the design of effective interventions to reduce levels of death anxiety among university students. 1Address for correspondence: Chibuzor Uchenna Onuoha INTRODUCTION Awareness of life’s finite existence can significantly impact on our thoughts, feelings, and behaviour, so that the thought of dying tend to arouse high levels of anxiety in some people (Niemiec and Schulenberg 2011). However, being a younger person has been shown to be strongly associated with higher levels of deathrelated fear (Chopik 2017; Russac et al. 2007). Death anxiety describes the psychological condition associated with heightened fear, threat, unease and discomfort with death and dying (McKenzie and Brown 2017). It is an existential issue experienced by individuals across the various demographic groupings (Sinoff 2017). Research that investigated why younger people report higher levels of death anxiety compared to other population cohorts have identified personal attributes including exposure to dying patients (Edo-Gual et al. 2014; Ek et al. 2014), religiosity (Chow 2017; Jong and Halberstadt 2016), gender (Asari and Lankarani 2016; Dadfar et al. 2018) and age (Krause et al. 2018) as correlates. It is noteworthy that most of these studies were conducted in countries where the citizens already enjoy higher life expectancy. But research is needed to investigate the extent to which ageing anxiety, religiosity, gender and academic study year are related to death anxiety among university students in countries like Nigeria with a low life expectancy relative to the global average.
{"title":"Death Anxiety and Associated Demographic Correlates in a Sample of University Students","authors":"C. Onuoha","doi":"10.31901/24566772.2019/13.03.591","DOIUrl":"https://doi.org/10.31901/24566772.2019/13.03.591","url":null,"abstract":"Demographic correlates of death anxiety (ageing anxiety, religiosity, gender and academic study year) were quantitatively examined among students in a Nigerian university. A total of 250 undergraduate students (females = 49.2%, mean age = 21.95, SD = 3.51) were conveniently surveyed using a standardized questionnaire. The questionnaire measured death anxiety, ageing anxiety, religiosity, gender and academic study year. Data were analyzed with Pearson Correlation, One-Way ANOVA and independent samples t-test. Results showed that ageing anxiety positively associated with death anxiety. Results also revealed that death anxiety was not significantly influenced by religiosity, gender and academic study year. The study recommends further research on aspects of ageing anxiety that may be linked to the fear of death to aid the design of effective interventions to reduce levels of death anxiety among university students. 1Address for correspondence: Chibuzor Uchenna Onuoha INTRODUCTION Awareness of life’s finite existence can significantly impact on our thoughts, feelings, and behaviour, so that the thought of dying tend to arouse high levels of anxiety in some people (Niemiec and Schulenberg 2011). However, being a younger person has been shown to be strongly associated with higher levels of deathrelated fear (Chopik 2017; Russac et al. 2007). Death anxiety describes the psychological condition associated with heightened fear, threat, unease and discomfort with death and dying (McKenzie and Brown 2017). It is an existential issue experienced by individuals across the various demographic groupings (Sinoff 2017). Research that investigated why younger people report higher levels of death anxiety compared to other population cohorts have identified personal attributes including exposure to dying patients (Edo-Gual et al. 2014; Ek et al. 2014), religiosity (Chow 2017; Jong and Halberstadt 2016), gender (Asari and Lankarani 2016; Dadfar et al. 2018) and age (Krause et al. 2018) as correlates. It is noteworthy that most of these studies were conducted in countries where the citizens already enjoy higher life expectancy. But research is needed to investigate the extent to which ageing anxiety, religiosity, gender and academic study year are related to death anxiety among university students in countries like Nigeria with a low life expectancy relative to the global average.","PeriodicalId":39279,"journal":{"name":"Studies on Ethno-Medicine","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45156577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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