Displaying publications 1 - 20 of 274 in total

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  1. Ing DK
    Med. J. Malaysia, 1977 Jun;31(4):338-46.
    PMID: 927243
    Matched MeSH terms: Medicine, Traditional*
  2. Laitiff AA, Teoh SL, Das S
    Clin Ter, 2010;161(4):359-64.
    PMID: 20931161
    The healing of wound is a complex process which requires the interactions of different cells and extracellular molecules. The normal wound healing process can be divided into four overlapping phases i.e. haemostasis, inflammation, proliferation and remodeling. In diseased condition like diabetes mellitus, the wound healing process is grossly impaired, resulting in chronic wounds which fail to heal. In the past decades, several researchers have tested various traditional medicines obtained from the plants for their wound healing properties. Such traditional plants are Aloe vera, Calotropis procera, Portulaca oleracea, Acalypha langiana, Plagiochasma appendiculatum and Momordica charantia. Perhaps one of the most popular and easily available plant is Momordica charantia (bitter gourd). The present article presents an extensive review on the impaired wound healing process in diabetes mellitus and highlights the use of traditional medicines in diabetic wounds.
    Matched MeSH terms: Medicine, Traditional*
  3. Karim WJ
    Soc Sci Med, 1984;18(2):159-66.
    PMID: 6701560
    This paper attempts to analyse professional rivalry and dissonance amongst traditional Malay midwives (bidan kampung) in the Northwest areas of Peninsular Malaysia. It elucidates how techniques of symbolic and ritual communication are carefully monitored by these female specialists, to develop regular clientele and professional credibility over time. However, since an integral element of Malay midwifery is protection from and mastery over mystical forces in nature and evil spirits harboured by witches, a midwife is also an exorcist with skills rather similar to the Malay bomoh (traditional medical practitioner, usually male) except that her range of knowledge of witchcraft is limited to diagnostic and curative rituals of spirit-possession, in infants and children, young unmarried women and pregnant mothers. Within a restricted population area, professional rivalries and competition amongst midwives regularly surface in oblique attacks of witchcraft accusations where the accused strives to maintain her credibility while her accuser gradually wins over her clientele. Significantly, codes of professionalism in traditional Malay midwifery are not only determined by skill and experience, but also religiousness (faith in Islam), benevolence, virtue, diligence and a sense of equality and fair-play in the practice of the trade. These qualities are seemingly lacking in witches who are conceived to be anti-Islamic, uncompromising, manevolent and destructive. Thus, government midwives who threaten the popularity of traditional midwives by being particularly active in their work or supervising and controlling midwives in an authoritarian way, are also labelled as witches. Generally, while midwifery and witchcraft reflect two forms of knowledge that are structurally opposed, in ideology and morality, they exist within the same sphere of ritual and symbolic communication where the practitioners aided by their clients, shift from one state of dissonance to another in an attempt to regulate behaviour.
    Matched MeSH terms: Medicine, Traditional*
  4. Golański J
    Pol Tyg Lek, 1977 Jul 18;32(29):1137-9.
    PMID: 896563
    Matched MeSH terms: Medicine, Traditional*
  5. Dauth J
    Nurs J Singapore, 1978 May;18(1):61-3.
    PMID: 250740
    Matched MeSH terms: Medicine, Traditional*
  6. Ibrahim N
    Bull Environ Contam Toxicol, 1993 Aug;51(2):199-202.
    PMID: 8353382
    Matched MeSH terms: Medicine, Traditional*
  7. Laderman C
    Med Anthropol, 1991 Jun;13(1-2):83-97.
    PMID: 1881301 DOI: 10.1080/01459740.1991.9966042
    Matched MeSH terms: Medicine, Traditional*
  8. Burkill IH, Haniff M
    Gardens' Bulletin, 1930;6:163-321.
    Matched MeSH terms: Medicine, Traditional
  9. Danaraj AG
    Nurs J Singapore, 1977 Nov;17(2):51-3, 57.
    PMID: 247345
    Matched MeSH terms: Medicine, Traditional*
  10. El-Seedi HR, Khalifa SAM, Yosri N, Khatib A, Chen L, Saeed A, et al.
    J Ethnopharmacol, 2019 Oct 28;243:112007.
    PMID: 31170516 DOI: 10.1016/j.jep.2019.112007
    ETHNOPHARMACOLOGICAL RELEVANCE: Over the past thousand years, Islamic physicians have collected cultural, philosophical, sociological and historical backgrounds for understanding diseases and medications. The Prophet Mohammed (Peace Be Upon Him (PBUH) said: "There is no disease that Allah has created, except that Allah also has created its cure." Therefore, Islamic scholars are encouraged to explore and use both traditional and modern forms of medicine.

    AIM OF THE STUDY: (1) To identify some of the medicinal plants mentioned in the Holy Qur'ân and Ahadith textbooks of the period 700-1500 AD; (2) to compare them with presently used traditional medicines; (3) to evaluate their value based on modern research; and (4) to investigate the contributions of Islamic scholars to the development of the scientific branches, particularly medicine.

    MATERIALS AND METHODS: A literature search was performed relating to 12 medicinal plants mentioned in the Holy Qur'ân and Ahadith using textbooks, Al-Azhar scholars, published articles, the plant list website (http://www.theplantlist.org/), the medicinal plant names services website (http://mpns.kew.org/mpns-portal/) and web databases (PubMed, Science Direct, and Google Scholar).

    RESULTS AND DISCUSSION: The Islamic Golden Age was a step towards modern medicine, with unique insights and multi-disciplinary aspects. Traditional Islamic Medicine has had a significant impact on the development of various medical, scientific and educational activities. Innumerable Muslim and non-Muslim physicians have built on the strong foundation of Traditional Islamic Medicine by translating the described natural remedies and effects. The influences of different ancient cultures on the traditional uses of natural products were also documented in Islamic Scriptures in the last part of the second millennium. The divine teachings of Islam combine natural and practical healing and incorporate inherited science and technology.

    CONCLUSION: In this review, we discuss Traditional Islamic Medicine with reference to both medical recommendations mentioned in the Holy Qur'ân and Prophetic Traditional Medicine (al-Tibb al-Nabawi). Although the molecular mechanisms and functions of some of the listed medicinal plants and their derivatives have been intensively studied, some traditional remedies have yet to be translated into clinical applications.

    Matched MeSH terms: Medicine, Traditional*
  11. Fadzil F, Shamsuddin K, Wan Puteh SE
    J Altern Complement Med, 2016 Jul;22(7):503-8.
    PMID: 26167656 DOI: 10.1089/acm.2013.0469
    To briefly describe the postpartum practices among the three major ethnic groups in Malaysia and to identify commonalities in their traditional postpartum beliefs and practices.
    Matched MeSH terms: Medicine, Traditional*
  12. Samuel AJ, Kalusalingam A, Chellappan DK, Gopinath R, Radhamani S, Husain HA, et al.
    PMID: 20137098 DOI: 10.1186/1746-4269-6-5
    A qualitative ethnomedical survey was carried out among a local Orang Asli tribe to gather information on the use of medicinal plants in the region of Kampung Bawong, Perak of West Malaysia in order to evaluate the potential medicinal uses of local plants used in curing different diseases and illnesses.
    Matched MeSH terms: Medicine, Traditional*
  13. Chen PC
    Trop Geogr Med, 1970 Dec;22(4):409-15.
    PMID: 5497375
    Matched MeSH terms: Medicine, Traditional*
  14. Heggenhougen HK
    Soc Sci Med Med Anthropol, 1980 Feb;14B(1):39-44.
    PMID: 7394564
    Matched MeSH terms: Medicine, Traditional*
  15. Woon TH
    Med. J. Malaysia, 1978 Mar;32(3):258-63.
    PMID: 355806
    Matched MeSH terms: Medicine, Traditional/history
  16. Nitta A
    Yakugaku Zasshi, 1984 Mar;104(3):256-60.
    PMID: 6470934
    Matched MeSH terms: Medicine, Traditional*
  17. Barrett RJ, Lucas RH
    Soc Sci Med, 1994 Jan;38(2):383-93.
    PMID: 8140465
    Iban categories of hot and cold are examined in the context of humoral medical systems in southeast Asia. These categories are more than binary and oppositional: they are also contradictory and can only be understood in terms of their capacity for transformation in 'depth'. Analysis of the Iban epistemology of temperature sensation reveals the limitations of reductionist empirical approaches to hot and cold. Illness is apprehended, at one level, in terms of unusual conjunctions of opposite temperatures which signify a deeper disturbance in the relationship between body and soul, humans and spirits. Iban therapy redefines and relocates these categories in their proper place and at their appropriate level. It progresses from hot lay treatments to cool ritual treatments, yet cannot be accounted for within a limited framework of homeostatic balance. This paper develops an ethnographically grounded definition of humoralism which emphasizes non-reductive logic, cultural practice and transformation. The key element, transformation, is defined as a transition between categories and a shift in the level of interpretation which fundamentally alter the Iban experience of body and illness.
    Matched MeSH terms: Medicine, Traditional*
  18. Cunningham AB, Ingram W, Brinckmann JA, Nesbitt M
    J Ethnopharmacol, 2018 Oct 28;225:128-135.
    PMID: 29944892 DOI: 10.1016/j.jep.2018.06.032
    ETHNOPHARMACOLOGICAL RELEVANCE: This is the first study of global trade in fruits of the widely used traditional medicine, Helicteres isora L. It is used in Ayurvedic, Siddha, Unani medical systems and/or local folk traditional medicines in Bangladesh, India and Pakistan. The roots are used in Traditional Chinese Medicines in China and the fruits in jamu products in Indonesia, Malaysia and Thailand. In addition, H. isora fruits are also used in "traditional" medical systems far beyond the natural distribution of this species, for example in Zulu herbal medicine (South Africa) and Kurdish herbal medicines (Iraq).

    AIMS OF THE STUDY: This study had three aims: (i) to assess the global trade in H. isora fruits; (ii) to study the H. isora trade from West Timor to Java in terms of actors and prices along the value chain and (iii) to get a better understanding of the potential of this species to improve household income in eastern Indonesia.

    MATERIALS AND METHODS: This study uses historical records, a contemporary analysis of global trade data (2014-2016) and field assessments of value chains and the biological factors influencing H. isora fruit production.

    RESULTS: Globally, the major exporter of H. isora fruits is India, which exports H. isora fruits to 19 countries, far beyond the natural geographical distribution of this species. Over a 36-month period (January 2014-December 2016), India exported 392 t of H. isora fruits, with a Free-On-Board (FOB) value of Indian rupiah (INR) 18,337,000 (US$ 274,055). This represents an average annual export quantity of about 130,526 kg/year. Over this three year period, most of these exports (85.5%) were to Indonesia (346.58 t), followed by Thailand (6.85%). Indian H. isora exports are also used in many other medical systems, including Kurdish and Zulu "traditional" medicines in Iraq and South Africa. Formation of an Indian diaspora in Bahrain, Mauritius, South Africa, Tanzania and Trinidad and Tobago over the past 130 years is one of the drivers of H. isora fruit trade outside the natural geographic distribution of the species. In Indonesia, demand for H. isora fruits is supplemented by an intra-island trade in Java and an inter-island trade from East Nusa Tenggara. West Timor, for example, exports around 31-37 t of air-dried H. isora fruits per year to Java. At the farm gate, local harvesters in West Timor get 4000 IDR (c. 0.3 US$) per kg, with businesses in Java paying 25,000 IDR (c.US$2) per kg for H. isora fruits. This is similar to the price paid for H. isora fruits imported from India to Java.

    CONCLUSIONS: India is the major exporter of whole dried H. isora fruits, including to countries where this species has never been in traditional use. In Indonesia, H. isora fruit extracts are used in the cosmetic industry as well as in jamu herbal medicines, including "Tolak Angin", the country's most popular commercial "jamu" preparation. Indonesia also is the major importer of H. isora fruits from India. In eastern Indonesia, improved income to local villagers from the H. isora fruit trade could come from improved H. isora fruit quality due to better drying techniques. This would also reduce health risks along the supply chain from to mycotoxins that have been recorded on poorly dried H. isora fruits. There also is an opportunity for cultivation of H. isora in small-holder teak plantations in Indonesia, with harvest of H. isora fruits as well as the medicinal bark.

    Matched MeSH terms: Medicine, Traditional/economics
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