CONCLUSION
CONCLUSION The classical civilization of India developed a host of therapeutic methods for treatment of diseases. Some of the methods had no scientific base but few of them are so effective and fruitful that they could sustain their utility for nearly three millennia in India right up to the present time. The entire Indian traditional therapeutic methods of treatment was a combination of two sets of approaches one being cosmic, mystic, magico - religious and the other positive, rational and based on empiricism. Both the approaches could well hold sway over the population over the years down to the present day on account of having authentic positive value-oriented outcome that could be felt and imbibed by the suffering masses. Once antique times herbs have formed the basic substantial material of this age - old traditional assortment of medicines. Over hundreds of years herbal ingredients were discovered mostly through empirical observations and equally large numbers of herbal medicines have come to be prepared. The ancient medicine practitionerscum-scholars used to record their discoveries in voluminous classics. The wellknown Atharvaveda is a work of this sort. It is known to be the most ancient treatise on medicine. Another classic work is the Ayurveda which is closely associated with the Atharvaveda. That these works conceived of ayus, long life, and arogya, diseaselessness, is itself a positive characteristic of medical development in India. These most ancient books of medicine are the only sources of medical knowledge in India ever since their inception for more than two thousand years. Walker (1983:104) maintains that in practice the Ayurveda covers the study of the cause, symptoms, diagnosis and cure of disease. But this ancient medical knowledge contained in the Ayurveda did not have any universal dissemination nor could it be partaken of by all and sundry of the society. The classical ancient civilization of spreading learning of the available disciplines to the select few of the society in the house-cuminstitution of the Guru, the instructor, himself. The system of imparting instruction to learners as residential inmates in the house of the Guru is
known as Gurukul system (Mitra, 1967: 18-19) In accordance with this system, those who received instructions successfully on the Atharvaveda and the Ayurveda came out as specialist medicine-men of the society. A number of such medical specialists compared to the vast population at any given point of time in India in the dim historical past were a drop in the ocean. They could hardly meet the medical needs of the vast masses of the Indian sub - continent. This enormous need of medical men in India was served by the folk medicinemen. Scores of herbal medicine practitioners did certainly come out to cater to the needs of the suffering masses. And probably there was no dearth of them at any historical period. Becoming a folk medicine-man involved not much intellectual exercise. Even at present many an unlettered person opts for practice of folk medicine. Most common people could easily take up the practice, provided one is possessed of aptitude and is intent on rendering service to the suffering fellow beings. In fact, in accordance with the age-old Indian tradition of attaching primacy to moral and ethical values and norms, the practice of folk medicine is taken up more from humanitarian perspective than professional pursuit of earning live hood. The very pertinent aspect with regard to the Ayurvedic classical system of medicine is its extremely slow pace of dissemination from its centre of origin to every nook and corner of the vast country like India. It is a fact that the classical civilization of India originated in the Indus Basin some 3000 years B.C. Without an iota of doubt one can assert that the Atharvaveda and the Ayurveda might owe their origin to the same region. More than a thousand years must have therefore elapsed before hundreds of the remote regions of the country could have the Ayurvedic system of medicine. Obviously most rural communities did have their own folk system of medicine before the Ayurvedic system or any other system could reach them. It is quite natural to note that no community could subsist without evolving some mode of the human body. Accordingly each distinctive community must have evolved its 190
own system of medicine. And what that system could be without the use of various plant species? In other words man must have had resort to finding out some antidote against the invading maladies of the human body. Obviously the ingredients of antidotes must have been derived from the plant kingdom every where. These are all available and obtainable at relatively low cost or effort. Man has made use of means of remedy against most bodily ailments. These have come to be used in most village societies wherever of varieties plant species exist in abundance. As very little technical expertise is involved in the preparation of folk medicine, it is widely utilized and prescribed for countering man's bodily ailments and sufferings. As indicated in the foregoing pages, a good deal of trial and error might precede the ultimate acceptance of a herbal medicine as a dependable antidote against a particular malady. The people's cognition to understand the curative or remedial property of a herbal specimen could be treated as a sort of laboratory test. The present investigation "Traditional medicinal system ""J~, ~ Saora tribe of Raipur Division" was undertaken with the following aims and objectives: 1. To ascertain the reasons for using traditional medicines. 2. To know in what type of disease ailments people seek service from indigenous practices. 3. To document the oral Sa ora traditional knowledge of medicine. 4. To document the different facilities, infrastructure available in study area provided by the state and private bodies and impact of Modern Medical System on Saara Community. 5. To identify and collect samples of the plants and animal materials which are used by Saora community for medicinal purposes. 6. To review the chemistry and toxicity of active components of herbs under study. 7. To know the common disease and their treatment by local herbal therapy. I 9 I
8. To know the recipe of crude herbal drug preparation by the Saora community of this area. For the present investigation a community based study on Traditional medicinal system among the Saara tribe of Raipur Division was conducted in 400 Saora households in Raipur division's three blocks viz. - Kasdol, Pith ora & Sankara during Feb. 2004 to July 2005 in different phases. The tools used for data were interview of Saora household members, non participant observation and group discussion. Along with this in - depth interview were done with the healers for getting their knowledge regarding herbal plants. After each visit with a healer, data was added, re-organized and evaluated to identify activities and the direction for interview topics that should be covered on the following round with the healer. After the second or third visit with a healer, this document became fairly detailed and was used directly to guide interviews and verify previously collected data. Plant specimens were also collected with the help of these healers, and organized by local name of the plant, collection date, healer or person who showed us the plant, location of specimen, morphological, ethnobotanical, and other associated information on the species, and parts of the plant included in the specimen. This information was later transferred to labels for herbarium plant specimens. Saara is among one of the oldest tribal community, inhabiting in India. They lived in the state of Orissa, Chhattisgarh, Andhra Pradesh, & West Bengal. Nag eta/ {1972) refers to the saora as an ancient aboriginal community which had a widespread distribution in middle and south-eastern India during 800 BC to 1200 AD. This community has been identified by various authorities with Sa uri of Plini and Sabrai of Ptolemy {Thurston, 1909). In Chhattisgarh state Saora are distributed mainly in four districts Raipur, Mahasamund, Bilaspur and Raigarh. If we see the statistics the overall population of Saara is about 10,160,00 in India, and in Chhattisgarh they are approximately 90,000. (Population Source: www. everyculture(southasia(saora/htm, 12-02-2008) I 'i2
A total population of 2013 has been recorded in the 400 Saora households with a sex ratio of 956, which is very far from national average (933). These 400 families belonged to 11 different clans. The literacy rate of male population is 38.58% and female population is 26.93%, and overall literacy rate is 36.46%. Majority of Saora population have attained up to primary level of school. Poor socio - economic (42.76%) condition is one of the major factor for the mid -level and over all drop out of school. The major source of economic earnings of this tribal community is agriculture, agricultural labor and forest based income. A total of 44% Saora families haven't any agricultural land and 46.25% families possess land in the range of 1 to 5 acre. 65% Saora families comes under below 6000 rupees of annual income and 29.75% falls in the range of Rs. 6000 to 11,000. If we look towards the expenditure then we find that Saora community spend about 67% of their annual income in food items followed by liquor 9.34%, clothes 5.76% festivals 5.34% and so on. looking towards the perception about various causes of common diseases prevalent in the study area, we came to know that around 37.58% Saora people have no specific idea regarding the causes of disease. 21.25% people have some scientific approach and they blame unhygienic and bad sanitatary conditions as a causal factor for diseases. Equally 21.25% consider that weather change is one of the important reasons for high incidence of various diseases. Similarly 12.03% consider lack of nutrition and contaminated food intake as the underlying factor for various diseases. Only an average of 9.69% population associate bad spirit, evil eye, evil touch and black magic as causes of disease. 62.25% of total Sa ora population gives first preference to traditional medicine for their health care, 37.75% families prefer modern as well home medicine for the same. Saora think that traditional medicines are more effective (33%) and easily accessible at their door steps (19.75%). Affordability of traditional 193
medicines is also one of the important factors for giving it first preference, because a majority of Saara population comes under low profile income group. The observations recorded in the present investigation are described under the following heads: 1. The findings of present investigation revealed the use of 98 medicinal plants belonging to 90 genera and 57 families. The distribution of these medicinal plants in the study area is very common. The age-old traditional knowledge about the utilization of herbal flora and its medicinal properties are well known among the medicine men as well as old Saara tribal people of the study area. 2. The present investigation provides information regarding 48 diseases I ailments prevalent among the Sa ora ethnic community of the study area. These include major diseases like Malaria, Typhoid, Jaundice, Diarrhoea, Piles, Fever, Cough, Cold, Snakebite, Scorpion sting and Asthma etc. It was observed that several plants were utilized to cure a single disease I ailment depending upon its availability. The results revealed that Diarrhoea is cured by 17 plants, Fever by 7 plants, Malaria and Typhoid by 3 plants, Asthma by 12 plants, Diabetes by 6 plants, Piles by 4 plants, Impotency by 6 plants, Arthritis by 9 plants, Snakebite and Scorpion sting by 12 plants, Gastric problem by 4 plants, Skin diseases by 5 plants and Stomach disorders by 5 plants. 3. The present investigation recorded 178 crude herbal drug preparations in the form of powder, paste, decoction, massage oil, ointments etc., prepared from various plant parts to cure 48 diseases I ailments. Out of 178 recipes as recorded, the maximum utilization was of roots (63 times) followed by bark (28 times), tuber (14 times), whole plant (14 times), leaves (13 times), seeds (12 times), flowers (10 times), fruits (8 times), rh~zome (7 times), stem (3 times), seed oil (3 times), bulb (3 times), gum (once) and latex (once). 1'1-1
These are some facts, which are directly affecting the Saara traditional medicine in either sense. 1. Secrecy and restrictions that protects the tradition. 2. Belief in materia- medica. 3. Loss of natural resources. Saara traditional medicine is a closed tradition, and each healer holds pride themselves for their unique treatment knowledge. This secrecy increases the diversity of the knowledge but at the same time, it prevents the medicine from developing. Restrictions in acquiring the knowledge discourage and prevent others from learning the knowledge. At a time when Saara traditional medicine has reached an unsafe junction, both of these protective practices appear to hurt the tradition more than help it. It may be possible to overcome the challenge of secrecy, by educating practitioners of the current situation of their tradition. On the other hand, this secrecy may help traditional medicine to survive. Because they represent an unknown area of medicine, patients often believe 'jackpot' cures may exist among them. In regards to traditional restrictions, however, it may not be wise to meddle with these concepts which may have been put into place for reasons that are unknown to science. The tribal medicine man and old Saara people possess considerable knowledge of the therapeutic properties of locaily available plants. Every informant was found to give some medicinal use of plants. If one herb does not cure an ailment the other one is administered for curing the disease. The study also reflects that the medical system of the study population is heterogeneous one in the sense that it encompasses different type of practices that employ magi co- religious, plants and animal products and even allopathic medicines, representing a medical pluralism. It has also been observed from the study that a majority of Saara population gives first preference to Traditional Medicinal System for treating various ailments. It is well known that medicinal plants have tremendous healing capacity. Proper and effective strategy needs to be evolved for the dissemination of the knowledge about efficacy of the medicinal plants in health care and also the capacity building to use this knowledge properly to promote and strengthen 195
the medical plants for health care. Present study shows the popularity of traditional medicine among the Saora population and draws the attention of phyto-chemist and pharmacologist for further scientific study especially to determine the active components of the plants and calibration of medicinal formulae that Saara healer use for treatment. Further it can be hoped that many more vital drugs can be unrevealed from the secret wealth of tribal medicine for the well being of mankind. Deforestation, expansive agriculture, and industrial warfare have greatly reduced the Saara's natural resources. Primary forests are found mostly in areas where topographical characteristics, such as mountainous terrain, have prevented destruction. Most villagers continue to use the remaining secondary forests to collect minor non-timber forest products, such as food and medicinal plants. Wild animals are scarcely seen, and villagers can no longer rely on these animals as a food source. This region has long been considered as one of the most difficult areas for survival, because it is often subjected to long and heavy droughts. While forest resources may be scarcer than in the past, medicinal plants are still collected and used by both local people and traditional healers. Traditional medicine is directly related to local natural resources and therefore must retain a certain amount of flexibility to account for changes in the available resources. For example, Saara healers are noted to utilize small pockets of wild areas among the rice fields as well as small fast growing herbs and weeds. Research on medicinal plant use of Saara traditional healers can impact the arenas of natural resource conservation, community development, and local health care. In the context of the recent spurt of the modern scientific advancement, people are by and large aware of the multiple side - effects of modern allopathic medicines and opt for folk medicines on account of their non- toxic quality. Another very significant factor with regard to the use of folk medicines combined with a physician's consultation fee is times beyond the reach of the average people. Nowadays, however, as people are highly
obsessed and frightened with most incurable diseases like cancer, AIDS, brain tumor, heart - diseases etc. people go straight for modern highly sophisticated medication rather than trying with folk medicines, not with standing the high cost involved in the former. Often is so happens that certain diseases have got no cure at all, however highly sophisticated modern treatment might be. For these cases that defy the most modern scientific treatment, the sufferers hoping against hope leave no stone unturned to achieve a miraculous cure. The desperate sufferers have recourse to folk medicines as a last ditch battle against a killing disease. Both the administration of herbal medicine and practice of magico - religious phenomena are resorted to in the hope of recovery. Ethnographic investigation reveals these desperate attempts to achieve some positive result out of the hopeless cases with the use of folk medicines or magico- religious practices or both. But there is no ethnographic evidence of the success of treatment with folk medicines or magico- religious practices in preference to modern scientific treatment. Nevertheless, the popularity of the herbal medicine on account of the age - old faith in its efficacy is still unimpaired. The intrinsic qualities of medicinal herbs have not lost ground despite the awful advancement of modern medical science. Further waning of popularity of folk medicines among the folk masses in the context of dissemination of scientific knowledge in recent years is indeed indicative of people's option for rational facts and phenomena. It has been established that a system of traditional medicine exists within Saora communities and that the Saora have high knowledge of materia medica use and local natural resources. Materia medica use within traditional medicine is a form of resource utilization which directly relies on the local natural resources, and offers some insight into the present and changing availability of natural resources. More emphasis must be placed on exposing and involving traditional healers in the modern health care system. Traditional healers, as respected role models in Saora communities who are neither 197
limited by gender or economic status, are valuable assets to both Saora and Indian society. India's rich ethnic and biological diversity provides this country with valuable resources for traditional medicine, and it would be worth while to complete a comprehensive documentation of ethnomedicine throughout this subcontinent. The highest potential for public healthcare may be reached by building the rich existing knowledge and resources that exist locally. In the present study an attempt has been made to understand the phyto chemical constituents of the plants generally used for the treatment of various ailments by the Saara tribal community. During study it was observed that the tribal people use medicinal plants for the treatment of various ailments but they are not aware of their toxic Phyto constituents and their effects. Majority of the people of this tribe is illiterate, so it is not expected that they should be familiar with the phyto- chemistry of these plants. Therefore at many occasions they suffer with the adverse effects of these plant drugs because traditionally they use plants in their crude form, single or in combination or combination of different part, without quantitative measures with the suggestion/ prescriptions of the Vaidyas, Gunias and other so called medical practitioners. Traditionally use of these plant drugs in their culture and system so it is essential to make them aware of the quantitative measure to be taken and adverse effects of these plants when used in over dosage. Therefore efforts should be made to prepare a plan for the awareness among this community. Suggestions for further Research: The use of divergent skills outside of the type of healer, for example, an herbalist's use of blowing treatment, may prove to be very informative of how the traditional medical system works among traditional cultures. Herbalists are very talented healers who conserve much traditional medical knowledge. More in-depth and standardized research should be conducted in order to study their practice more comprehensively. lljs
Incantation and magic experts were noted often during the field survey. More research should be conducted to determine their role within the Saora traditional medical system. Map of health conditions The health conditions that healers can treat provide insight into the types of illnesses that affect the Saora community. A comparative study between the health conditions that healers treat with health conditions that are treated in local hospitals and district clinics may produce an informational map of health conditions that occur within the community. This could be applied towards upgrading community healthcare within the Saora community. location of medicinal plants More studies should be conducted on the location and origin of medicinal plants among the Saora rural communities. Studies on whether proximity to different resources of materia medica (e.g. forest versus rice fields, the use of large versus small plants for medicine) may provide some insight into how traditional healers make choices about using local natural resources, especially when changes in resources occur. I 'J'J
Recommendations:- 1. Some exploratory studies should be initiated to identify various plant species that have some medicinal bearings with the native medicine man being as active collaborator. 2. Systematically study of the tribal methods of extraction and application while comparing them with established systems so as to improve these native techniques and technology. 3. Since the forests are fast dwindling and many areas brought under industrial growth, the survival of the various species is threatened in their natural habitat. It is therefore necessary to develop scientific methods of cultivating the herb with the tribal participation. 4. Some law should be introduced to prevent destruction of various herbs due to industrial and other project activities. 5. Some training programmes should be initiated for the scientific methods of cultivation, extraction and marketing of medicinal plants. 6. Small units for processing and semi - processing of medicinal plants with tribal entrepreneurship should be promoted. 7. There is need for clinical testing to establish the efficacy of certain native herbs in curing endemic disease. 8. Village herbarium is to be promoted with the local trained tribal healer as its curator. 9. Special tribal and folk medicine departments are to be created in various medical colleges and Life Sciences Departments. 10. It is essential to recognize the natural right of tribal in the growing, extraction, processing, semi- processing and their application either in raw or processed form in the treatment of various disease. 11. Government of India is also emphasizing on the development of herbal wealth of the country. Indigenous medicinal knowledge of tribal people is a preserved intellectual property of our country. Efforts should be made to start a collaborative action programme by AYUSH (Ministry of 200
Health and Family Welfare) and Ministry of Forest to cultivate these knowledge based and natural property and to mainstream with modern medical system with proper validation and analysis. 12. Government of Chhattisgarh has established the state as "Herbal State" with its huge natural resources and ethnic knowledge of ethnomedicine. The objective is to preserve it, protect it and promote it. Public and private agencies are engaged to uplift the socio - economic status of tribal and rural people. They can utilize the ethnic knowledge of medicinal plants and train these people for scientific cultivation techniques, primary and secondary processing of herbal items, packaging and trading etc. so that tribal people can get the actual rights of their knowledge and labour. This process may be the key to the Socio-Economic development and mainstreaming this marginalized community. B. local government officials should establish a group of experts including botanists, anthropologist, local vaidyas and medical practitioners to prepare the documentations highlighting the vernacular name, botanical name, therapeutical value and toxic effect of the plants which are in use. So that the people can be familier about the adverse effects of the over dosage and chance contaminations of the poisoinous plant parts. Finally it can be concluded that medicinal plants are one of the chief components of our natural resources which comprise of nearly 2000 species of higher plants and are considered to have medicinal properties. A lot of plant species are used in the production of Allopathic medicine, whereas thousands of plants are the base of Ayurveda. The plants having such an economic bearing and found growing in tribal habitat should be reserved for the collection, processing and marketing by the tribal exclusively as it constitute the native resource on which the indigenous man has the intellectual property right. 201