Displaying publications 41 - 60 of 346 in total

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  1. Saub R, Jaafar N
    Med J Malaysia, 2001 Dec;56(4):401-7.
    PMID: 12014757
    This observational study investigates and describes the oral health beliefs and illness behaviour in the Semai tribe of Orang Asli community. Data was obtained from a "Key informant interview" method i.e. the village Tok Halaq (Traditional healer). Information about common oral diseases and conditions were illustrated with enlarged pictures of dental caries, periodontal disease, oral cancer and cleft. The most common oral problem was toothache. This is treated by self-medication. However if the pain still persist, the Tok Halaq was consulted to start traditional methods. He will identify the cause. If "germs" were thought to be the cause, he will ask the person to see a doctor. Otherwise, he attempts traditional treatment. If the effort failed after a few days, the person will be advised to see a doctor. It appears that the Tok Halaq plays an influential role in prevention, promotion and the healing process in this community. Hence any effort to promote oral health and prevent oral disease must seek their cooperation. Their beliefs on causes of common oral diseases are described in the text.
    Matched MeSH terms: Medicine, Traditional*
  2. Chow SK, Yeap SS, Goh EML, Veerapen K, Lim KKT
    Med J Malaysia, 2002 Sep;57(3):283-91.
    PMID: 12440267
    This was a prospective survey using a standard questionnaire to determine the prevalence of use of oral traditional medicine and food supplements among patients with rheumatic diseases. Among the 141 patients surveyed, we found that 69% of the patients were consuming food supplements, 35% were using traditional medicine and 45% had used traditional medicine at some time or other. Females were more likely to use food supplements (P < 0017); especially among those with higher education (p < 0.036). There was no statistical difference between those who had ever consumed compared to those who never used traditional medicines. The Chinese were more likely than others to be using traditional medicine (p < 0.007). Vitamin C and B were the most commonly used food supplements. More than two thirds of the patients obtained their traditional medicine from non-medical personnel. More than half of them used 2 or more types of traditional medicine for more than two months. Spending on traditional medicine was noted to be modest with 73% spending less than one hundred ringgit a month for their traditional treatment. Doctors need to be aware of the possible interactions between these 'self-medications' and the conventionally prescribed medication.
    Matched MeSH terms: Medicine, Traditional*
  3. Razali MS
    World Health Forum, 1995;16(1):56-8.
    PMID: 7873026
    Contrasting beliefs often make cooperation between folk healers and modern doctors seem impossible. In the field of mental health, where communication is of such central importance, better mutual understanding is especially desirable. After reviewing the complexities involved, the author makes some suggestions on how the two kinds of practitioner could help each other.
    Matched MeSH terms: Medicine, Traditional*
  4. Dentan RK
    Soc Sci Med, 1988;27(8):857-77.
    PMID: 3227382
    Semai descriptions of their beliefs about health and disease vary from person to person. Moreover, at different times the same person expresses mutually incongruent beliefs. This amorphousness and fluidity merit analysis rather than neatening. This paper details Semai beliefs, loose ends and all, and suggests that their formal peculiarities are due to the prevalence of synecdoche in conceptual organization. Their inconsistency and fluidity may stem from individualistic egalitarianism within Semai society and powerlessness in the face of nonSemai attack. Finally, it is suggested that construing indigenous medicine as a crude form of Western medicine leads to overtidiness and consequent error.
    Matched MeSH terms: Medicine, Traditional*
  5. Laderman C
    Soc Sci Med, 1988;27(8):799-810.
    PMID: 3227379 DOI: 10.1016/0277-9536(88)90232-8
    In comparing shamanistic healing with Western psychotherapy, the principal distinctions advanced by psychiatrists and psychologists have been: (1) that the shaman's patients receive 'remission without insight' while Western psychotherapy provides patients with a learning experience; and (2) that Western psychotherapy is based upon rational theory, whereas psychotherapeutic elements in shamanistic rituals are by-products of irrational magical activity. Anthropologists, on the other hand, have demonstrated the logic behind the shaman's seance, and its uses as a projective system which locates the patient's problems in external entities rather than within his own psyche. An investigation of the Malay shamanistic ritual (Main Peteri) expands the scope of discussion, since it reveals that embedded within this exorcistic spirit-raising seance is a nonprojective indigenous theory of psychic functioning, employing symbols internal to the patient, which is comparable to, and no more nor less rational than, mainstream Western theories.
    Matched MeSH terms: Medicine, Traditional*
  6. Laderman C
    Soc Sci Med, 1987;24(4):293-301.
    PMID: 2436303 DOI: 10.1016/0277-9536(87)90148-1
    In his article, 'The Effectiveness of Symbols,' Lévi-Strauss contends that the details of a Cuna birth incantation evoke specific physiological responses from parturient women, aiding them through difficult labors. His argument, which analyzes the incantation as a text divorced from its social setting, has drawn criticism from students of Cuna society on a number of substantive points, primarily centering around the difficulties that the special linguistic form of ritual language would present to a non-adept. If the patient lacks a thorough comprehension of the mythic details, how can the incantation change her physiological processes? In an attempt to evaluate the effect of myth upon a woman in labor, this article calls upon Cuna and Malay ethnographic data, and presents a Malay birth incantation as interpreted by the ritual practitioner who recited it. Following a discussion of the non-semantic aspects of the incantation and the extent to which the patient shares the interpretation of the healer in both the Malay and Cuna societies, recent biomedical studies are cited in support of hypotheses concerning the physiological and biochemical effects of myth in the management of childbirth.
    Matched MeSH terms: Medicine, Traditional*
  7. Laderman C
    Soc Sci Med, 1987;25(4):357-65.
    PMID: 3686085 DOI: 10.1016/0277-9536(87)90274-7
    Malaya, an ancient crossroads of trade, was the recipient of Chinese and Ayurvedic humoral ideas and, later, those of medieval Islam. These ideas were readily accepted by Malays, since they are highly congruent with pre-existing notions among aboriginal peoples of Malaya involving a hot-cold opposition in the material and spiritual universe and its effects upon human health. Islamic Malays have adapted these aboriginal beliefs to correspond to the Greek-Arabic humoral model in matters concerning foods, diseases, and medicines. Although Malay theories of disease causation include such concepts as soul loss and spirit attack, along with 'naturalistic' ideas such as dietary imbalance and systemic reactions to foods, all of these theories can either be reinterpreted in humoral terms, or, at least, are congruent with the basic tenets of Islamic humoral pathology. Behaviors and beliefs regarding human reproduction, however, while essentially following a humoral pattern, diverge from Islamic, as well as traditional Chinese and Indian Ayurvedic, humoral theories. Unlike any other major humoral doctrine, Malay reproductive theory (like that of non-Islamic aboriginal peoples of Malaya) equates coldness with health and fertility and heat with disease and sterility. These ideas, in turn, are related to beliefs regarding the nature of the spirit world: the destructiveness of spiritual heat and the efficacy of cooling prayer.
    Matched MeSH terms: Medicine, Traditional*
  8. bin Misiran K
    Med J Malaysia, 1990 Dec;45(4):349-52.
    PMID: 2152060
    A case of tetanus occurring after induced abortion is reported. The patient gave a history of low grade fever with chill and rigors, headache, neck pain and Trismus. She subsequently developed respiratory distress. However, incorrect information from the patient resulted in the delay to locate and eradicate the source of infection. Early referral to an intensive care unit for ventilatory assistance was the most appropriate step to save the patient. Complications which occurred during the course of the disease were sometimes difficult to overcome. These complications were probably related to the duration of stay in the intensive care unit. Their incidence could be reduced by more meticulous patient care.
    Matched MeSH terms: Medicine, Traditional*
  9. Mo B
    Soc Sci Med, 1984;18(2):147-57.
    PMID: 6701559
    Ah Yuk Je is a successful Hakka Chinese spirit medium practicing in a small Chinese community in Malaysia. Her clientele consists largely of young children suffering from a culturally specific condition called haak geng or 'soul loss' and women concerned about infertility, prenatal problems and errant spouses. While in a trance state, assisted by her tutelary spirits, she diagnoses, prescribes and treats illnesses. Her treatment includes naturalistic and magico-religious elements such as 'cooling' herbal teas, tonics to strengthen the body, rituals and amulets. Because Ah Yuk Je is a wife and mother, women find her sympathetic and astute at solving family problems. When faced with an illness herself, which she suspects to be the result of kong tao (black magic) instigated by someone in her own village, she seeks assistance from a healer outside her own ethnic group as well as outside her community. Four important factors influence Ah Yuk Je's decision to seek out this healer. The first two, recommendation from a trusted friend and a positive previous experience, are obvious, and require no further discussion. The remaining factors are the special nature of the illness, which requires treatment from a specialist, and her practice as a spirit medium. Successful spirit mediums are perceived to have a certain immunity to and control over supernatural forces. Thus the need for secrecy when a spirit medium becomes the victim of evil forces. She is able to preserve her professional reputation by consulting someone outside her ethnic group of potential clients as well as outside her physical community.
    Matched MeSH terms: Medicine, Traditional*
  10. Provencher R
    Soc Sci Med, 1984;18(2):139-46.
    PMID: 6701558 DOI: 10.1016/0277-9536(84)90034-0
    Details of curing rituals symbolize social traumas. Western based psychiatrists are often not very successful in treating Malay patients because of the difficulty of understanding the ritual signs. This paper focusses upon cultural details as they relate to a curer. The paper begins by discussing 'medical pluralism' and proceeds to a consideration of one local healer.
    Matched MeSH terms: Medicine, Traditional*
  11. Moissinac K, Merican H, Sukumar M, Azmi S, Raja Lope A, Tajuddin AJ, et al.
    Trop Doct, 2004 Jul;34(3):191.
    PMID: 15267066
    Matched MeSH terms: Medicine, Traditional*
  12. Dirar AI, Adhikari-Devkota A, Kunwar RM, Paudel KR, Belwal T, Gupta G, et al.
    J Ethnopharmacol, 2021 Jan 30;265:113255.
    PMID: 32798615 DOI: 10.1016/j.jep.2020.113255
    ETHNOPHARMACOLOGICAL RELEVANCE: Blepharis is an Afro-Asiatic genus belonging to the family Acanthaceae. It comprises about 126 species that occur in arid and semi-arid habitats. Some species of Blepharis are used in traditional medicines in different countries mainly for their anti-inflammatory, wound healing activities along with treatment of gastrointestinal disorders and bone fractures.

    AIM OF THE REVIEW: The present review aims to collate and analyze the available data and information on distribution, traditional uses, chemical constituents and pharmacological activities of Blepharis.

    METHODS: Scientific information of genus Blepharis was retrieved from the online bibliographic databases such as MEDLINE/PubMed, SciFinder, Web of Science and Google Scholar and secondary resources including books and proceedings.

    RESULTS: Seven species of Blepharis were found to be reported frequently as useful in folklore in African and Asian countries. B. maderaspatensis was found to be widely used in Indian traditional medicines whereas the B. ciliaris and B. edulis were common in folklore of Egypt, Jordan, and Arabia. Active phytochemicals of Blepharis are flavonoids from B. ciliaris, alkaloids from B. sindica, phenolic acid derivatives, and phytosterols, and derivatives of hydroxamic acids from B. edulis resulted in possessing diverse biological properties such as anti-microbial, anti-inflammatory, and anti-cancer.

    CONCLUSIONS: Various species of Blepharis were found to be used in traditional medicine systems in African and Asian countries. Few of these species were studied for their bioactive chemical constituents however the activity guided isolation studies are not performed. Similarly, detailed pharmacological studies in animal models to explore their mechanism of action are also not reported. Future studies should focus on these aspects related to the medicinally used species of Blepharis. The detailed and comprehensive comparative analysis presented here gives valuable information of the currently used Blepharis species and pave the way to investigate other useful species of Blepharis pertaining to ethnobotany, phytochemistry and discovery of new drugs.

    Matched MeSH terms: Medicine, Traditional*
  13. Williams C
    Pediatrics, 1970 Sep;46(3):448-55.
    PMID: 5454800
    Matched MeSH terms: Medicine, Traditional*
  14. WYLDE EM
    Med J Malaya, 1961 Sep;16:14-31.
    PMID: 14008613
    Matched MeSH terms: Medicine, Traditional*
  15. Chu GS, Palmieri JR, Sullivan JT
    Trop Geogr Med, 1977 Dec;29(4):422-7.
    PMID: 610028
    A reported practice of live beetle ingestion in Southeast Asia was investigated among urban Chinese in Kuala Lumpur, Malaysia. Results of four casefindings are: (1) this practice may not be confined to West Malaysia, (2) it occurs among Chinese and Malays, (3) the original use of the beetles as an aphrodisiac has been modified to include treatment of a wide variety of ailments and diseases and (4) the practice is relatively uncommon among urban Chinese. It was also found through experimental studies that ingestion of the live beetles (Palembus dermestoides) represented a potential public health hazard in that the beetles were able to serve as a host for the human-infecting tapeworm Hymenolepis diminuta (Sullivan et al., 1977).
    Matched MeSH terms: Medicine, Traditional*
  16. Dianita R, Jantan I
    Pharm Biol, 2017 Dec;55(1):1715-1739.
    PMID: 28486830 DOI: 10.1080/13880209.2017.1323225
    CONTEXT: The genus Premna (Lamiaceae), distributed throughout tropical and subtropical Asia, Africa, Australia and the Pacific Islands, is used in folk medicine primarily to treat inflammation, immune-related diseases, stomach disorders, wound healing, and skin diseases.

    OBJECTIVES: This review exhaustively gathers available information on ethnopharmacological uses, phytochemistry, and bioactivity studies on more than 20 species of Premna and critically analyzes the reports to provide the perspectives and directions for future research for the plants as potential source of drug leads and pharmaceutical agents.

    METHODS: A literature search was performed on Premna species based on books of herbal medicine, major scientific databases including Chemical Abstract, Pubmed, SciFinder, Springerlink, Science Direct, Scopus, the Web of Science, Google Scholar, and ethnobotanical databases.

    RESULTS: More than 250 compounds have been isolated and identified from Premna species, comprising of diterpenoids, iridoid glycosides, and flavonoids as the most common secondary metabolites, followed by sesquiterpenes, lignans, phenylethanoids, megastigmanes, glyceroglycolipids, and ceramides. Many in vitro and in vivo studies have been conducted to evaluate the biological and pharmacological properties of the extracts, and isolated compounds of Premna species with antimicrobial, antioxidant, anti-inflammatory, immunomodulatory, antihyperglycaemia, and cytotoxic activities.

    CONCLUSION: The bioactive compounds responsible for the bioactivities of most plants have not been well identified as the reported in vivo pharmacological studies were mostly carried out on the crude extracts. The isolated bioactive components should also be further subjected to more preclinical studies and elaborate toxicity study before clinical trials can be pursued.

    Matched MeSH terms: Medicine, Traditional/methods
  17. Tan SP, Tan EN, Lim QY, Nafiah MA
    J Ethnopharmacol, 2020 May 10;253:112610.
    PMID: 31991202 DOI: 10.1016/j.jep.2020.112610
    ETHNOPHARMACOLOGICAL RELEVANCE: Phyllanthus acidus (L.) Skeels is not only used for its edible fruits but also used to treat a wide spectrum of diseases such as inflammatory, rheumatism, bronchitis, asthma, respiratory disorder, hepatic diseases and diabetes in India, Asia, the Caribbean region, and Central and South America. This paper aims to discuss the current understanding regarding the traditional uses, phytochemical and pharmacological studies of P. acidus, and their possible research opportunities.

    MATERIALS AND METHODS: All information on P. acidus was collected from various electronic database (ACS, PubMed, Scopus, Web of Science, SciFinder, Science Direct, Google Scholar, Springer, Wiley, Taylor and Mendeley) and also from those published materials (Ph.D. and M.Sc. dissertations and books) by using a combination of various meaningful keywords.

    RESULTS: Phytochemical analyses on barks, leaves, roots and fruits of P. acidus identified triterpene, diterpene, sesquiterpene, and glycosides as predominant classes of bioactive substances found in this plant. P. acidus was reported with various pharmacological activities such as in vivo hepatoprotective and hypoglycemic, in vitro anti-oxidant, α-glucosidase inhibitory, anti-inflammatory and antimicrobial activities. However, none of these studies are with clinical research. Some of the studies were performed with only a single set of experiments or with a high dose of extract, and thus the validity of the experimental data may be questionable. In addition, most of the studies described were without identifying the effective components. Some of the assays were even without a positive control for comparison which makes results questionable.

    CONCLUSION: Although P. acidus has been proven as a valuable medicinal source from its traditional uses. However, the pharmacological experiments conducted were not sufficient to verify its traditional uses. More investigation is required to confirm the traditional claims such as bioassay-guided isolation of bioactive compounds, detailed pharmacological investigations, clinical studies, and its toxicity investigation. Additionally, an experimental design with sufficient data replication, the use of controls and authenticated research materials, and the selection of a rationale dose or concentration for the analysis are keys to providing reproducible experimental data.

    Matched MeSH terms: Medicine, Traditional*
  18. Sundara Rajoo K, Lepun P, Alan R, Singh Karam D, Abdu A, Rosli Z, et al.
    J Ethnopharmacol, 2023 Jan 30;301:115780.
    PMID: 36202163 DOI: 10.1016/j.jep.2022.115780
    ETHNOPHARMACOLOGICAL RELEVANCE: Sarawak is located in one of the world's most biodiverse regions and is home to more than 40 sub-ethnic groups that each have their own distinct culture, language and lifestyle. This has given rise to numerous, unique ethnobotanical systems. However, due to rapid urbanization, this traditional knowledge is at a risk of extinction. Yet, ethnobotanical studies in Sarawak are almost non-existent, especially among Orang Ulu communities like the Kenyah.

    AIM OF STUDY: Therefore, this study was conducted to document the ethnomedicinal knowledge of the Kenyah community. The main objectives of this study are: 1) To determine and document the diversity of medicinal plants used by the Kenyah community, 2) To determine whether the availability of modern medicine has affected Kenyah traditional medicine, and 3) To identify plants which have not been previously cited or used for previously unreported medical uses.

    MATERIALS AND METHODS: We conducted repeated interviews and field surveys at the Asap-Koyan Resettlement Area, Belaga Sarawak. A total of 24 respondents from four Kenyah longhouses were interviewed in this study. Individuals possessing extensive traditional medicinal knowledge were identified via preliminary interviews or by viva voce. Translators were employed to ensure that there was no miscommunication. The results were evaluated based on the plant's total use-reports and number of respondents citing the plant. The data was also evaluated based on use-reports by ailment category.

    RESULTS: Over 95% of the respondents were 40 years and older (58.21 years old ± 11.21). This was due to the younger members of the community (40 years old and below) admitting that they had almost no knowledge regarding traditional medicine, as they preferred relying on modern medicine. A total of 61 plant species were mentioned by the 24 respondents Seven plants had five or more respondents citing it, which was more than 20% of the respondents. These plants were Piper betle, Homalomena cordata, Senna alata, Annona muricata, Derris elliptica, Blumea balsamifera and Coscinium fenestratum.

    CONCLUSION: Almost all of the cited plants had been previously recorded to be used in either Ayurvedic, Chinese herbal medicine, Malay traditional medicine or other Asian ethnomedicinal systems. However, there were four highly cited species that were used for treatments that were scarcely reported in past literature. These were piper betle (used by Kenyah to treat fever), Sauropus andrognus (used by Kenyah to treat fever), Derris elliptica (used by Kenyah to treat fever and influenza) and Coscinuim fenestratum (used by Kenyah to treat toxic effects from non-medical substances).

    Matched MeSH terms: Medicine, Traditional/methods
  19. Kim YJ
    J Evid Based Complementary Altern Med, 2017 Oct;22(4):531-537.
    PMID: 28853309 DOI: 10.1177/2156587217726882
    The aim of this study is to understand the current tradition and complementary medicine (T&CM) education in Malaysia. We referred to literature regarding to traditional medicine education in Malaysia, and collected the information via website or interview with faculty of T&CM in universities/colleges and Division of T&CM, Ministry of Health, Malaysia. T&CM education in Malaysia has been following China's T&CM systems for 50 years. Currently, Division of T&CM, Ministry of Health; and Ministry of Higher Education has approved 11 institutions to offer T&CM education. Students may major in Chinese herbal medicine, acupuncture, or other T&CM subjects. Generally, clinical training programs in China, Taiwan, or Australia include substantial proportion of clinical training. We report on the general information of T&CM education in Malaysia. This result would be the first-stage information for the establishment of a strategy regarding the enhancement of T&CM education in Malaysia.
    Matched MeSH terms: Medicine, Traditional*
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