Bibliografi Pengetahuan Lokal Tentang Jenis Tanaman Obat

 Istilah pencarian : Indigineous knowledge, herbal plants, kina (chichona)

A.      Sejarah Kina (Cinchona)

1.       Sejarah penggunaan kina sebagai obat

‘The Spanish conquerors of Central and South America reported the use of cinchona bark by Indian miners in the Andes to suppress shivering from the cold in the mines. Later, Jesuits found that shivering was caused by fever. This led to the discovery of cinchona bark as a remedy against malaria. Anti-malarial drinks containing small quantities of quinine, one of the major alkaloids found in cinchona bark, were developed for use in the tropics especially in India; they are still very popular (e.g. tonic water).’

Source: https://uses.plantnet-project.org/en/Cinchona_(PROSEA)   Subbag: Uses

2.       The introduction of Cinchona bark to Europe during the 17th century
From its first documented use by the Spanish in Peru around 1630, the history of Cinchona bark is a mixture of facts and legends, first compiled by Baldi as early as 1663 (Baldi 1663), and subsequently researched by numerous authors (for recent examples, see Jarcho 1993; Maehle 2011; Rocco 2004; Honigsbaum and Wilcox 2004; Boumediene 2013). Although the bark was not included in the Inca pharmacopeia, it appears to have been used by Andean populations to combat shivering. The medicine became known, among other names, as Cortex peruanus, or Jesuit’s powder, since it had been imported into Europe from Latin America by the Loyola Order. During the second half of the 17th century, the bark was used increasingly to treat fevers – and intermittent fevers in particular, which were shown 200 years later to be caused by malarial parasites.

Source: https://www.jameslindlibrary.org/articles/evaluating-cinchona-bark-and-quinine-for-treating-and-preventing-malaria/

 

3.       Use and importance of quina (Cinchona spp.) and ipeca (Carapichea ipecacuanha (Brot.) L. Andersson): Plants for medicinal use from the 16th century to the present (2012).  Washington Soares Ferreira Júnior, Margarita Paloma Cruz, Lucilene Lima dos Santos, Maria Franco Trindade Medeiros, Journal of herbal medicine 2012, pp.102-112

 

Historical remarks

How indigenous people and Europeans knew about the uses and applications of quina There are two reports on how the indigenous people possibly came to know about the medicinal properties of Cinchona. One report tells the story of an Indian who got lost and sick in a Peruvian jungle with a fever. Unable to walk, he laid near a small pond from which he drank some water and fell asleep. When he awoke the next day, he found that his fever was gone, an improvement that was apparently attributed to a Cinchona tree that was submerged in the pond (Thompson, 1928; Urdang, 1945). The second version of the story reports that Indians found out about the febrifugal properties of Cinchona after observing other animals consume the Cinchona tree bark to cure their fevers (Urdang, 1945).

There are also reports detailing how the knowledge of this plant travelled from the South American indigenes, mainly the Malacotas, an Ecuadorian indigenous group, to Europeans.

According to the chronicle of Joseph de Jussieu, who visited Loja in 1739 in around 1600, a Jesuit missionary suffered from intermittent fevers and was cured after a Malacota leader administered the quina bark (Thompson, 1928). The Jesuits played an important role in spreading the knowledge of quina throughout Europe by using the powderextracted from its bark to preparedrugs to fight the tertian fever. For this reason, quina also received the name of “Jesuit’s powder” or “Jesuit’s bark” (Thompson, 1928). The introduction of quina into Europe is attributed to the wife of Count Chinchon, who in around 1630 was appointed the viceroy of Peru. According to this report (Thompson, 1928), once they were established in South America in late 1630, the Count’s wife suffered strong episodes of fevers that could only be treated with the cinchona bark. Don Lopez de Canizares, the Loja Spanish magistrate, may have communicated the properties of this plant to the Countess’ doctor in 1628. The Spanish magistrate, in turn, would have been aware of this information by having also been cured by this plant. However, it remains unknown how the magistrate came to know about the therapeutic properties of the cinchona bark (Thompson, 1928; BMJ Publishing Group, 1930). Once the countess was cured, she could have traveled to Europe with the powdered cinchona bark, thereby disclosing its efficacy for treatment of tertian fever. It was then that Europeans began to know about this product as the “Chinchón powder,” in honor of the Countess that would have reported this knowledge (Thompson, 1928; BMJ Publishing Group, 1930). Although some authors believe this story to be true (Thompson, 1928; BMJ Publishing Group, 1930), others do not believe it due to a lack of evidence and inconsistencies within the reports (Taylor, 1943; Triunfol, 2002). For example, according to Ortiz Crespo (1994), several authors argue that this episode could not have occurred because the first Count’s wife would have died before he was appointed Peru’s Viceroy and traveled to America. The second wife would have died on American soil without returning to Europe, so it would be unlikely that she had transported quina and made it available for use on this continent. According to the present data, it is still not known how the use of quina was discovered and transferred to Europe. Although reports have historical relevance, many have not been proven or clarified, which still does not explain the origin or history of Cinchona use in the treatment of fevers. It is also unclear how Conquistadors came to effectively use quina to treat malaria (Urdang, 1945), although some authors claim that this plant had likely been used in America for malaria treatment (Patino, 1963; Tene et al., 2007). However, it has not been possible to determine whether the indigenous people first started using quina to treat this disease, or whether the conquerors discovered the plants’ effectiveness because of the similarity in symptoms between common fevers and fevers caused by malaria.

Source: https://vdocuments.site/use-and-importance-of-quina-cinchona-spp-and-ipeca-carapichea-ipecacuanha.html page 4

 

B.      Sejarah tentang Jamu

1.       Sejarah tentang Jamu

Asal muasal tentang Jamu tidak diketahui. Tidak ada yang benar-benar mengetahui bagaimana asalnya budaya Jamu. Namun, kisah bersejarah yang sangat terkenal, menghubungkan Jamu ke abad 17 tentang Kekuasaan Kerajaan Hindu Mataram. Dimana para puteri-puteri keraton, menjaga kesehatan dan kecantikan diri mereka untuk terlihat selalu nampak muda dan cantik untuk suami mereka, menggunakan persediaan jamu dan kosmetik herbal. Kitab Madhawapura's adalah sebuah buku catatan resep jamu dari Kerajaan Majapahit yang menceritakan tentang "Pembuatan Jamu" yang disebut "Acaraki'

Penelitian tentang jamu Indonesia telah dilakukan oleh Rumphius , seorang botanis yang hidup pada masa pemerintahan Belanda di Indonesia yaitu tahun 1775 Masehi. Ia menerbitkan buku berjudul 'Herbaria Amboinesis'. Sebuah penelitian sains terhadap jamu, Pusat Penelitian Pengobatan Herbal di Taman Botani Bogor. Yang hasil akhirnya adalah diterbitkannya buku berjudul 'Medical Book for Children and Adults' (Buku Kesehatan bagi Anak dan Orang Dewasa), yang disusun oleh E. Van Bent .

Seminar pertama kali tentang jamu di Indonesia diadakan di Solo pada tahun 1940, diteruskan oleh gabungan organisasi-organisasi Jamu Indonesia di tahun 1944. Pada tahun 1966, seminar tentang jamu diadakan lagi di kota Solo. Kemudian pada tahun 1981, sebuah buku berjudul 'The use of Medical Plants' (Kegunaan Tanaman Obat) dibuat untuk mensupport (membantu) industri jamu di Indonesia.

 

Sumber : https://javanessia.com/aboutjamu.htm

2.       History of jamu

It is claimed to have originated in the Mataram Kingdom some 1300 years ago.^[1] Though heavily influenced by Ayurveda from India, Indonesia is a vast archipelago with numerous indigenous plants not found in India, and include plants similar to Australia beyond theWallace Line. Jamu may vary from region to region, and often not written down, especially in remote areas of the country.^[2]

Jamu was (and is) practiced by indigenous physicians (dukuns). However, it is generally prepared and prescribed by women, who sell it on the streets. Generally, the different jamu prescriptions are not written down but handed down between the generations. Some early handbooks, however, have survived.^[3] A jamu handbook that was used in households throughout the Indies was published in 1911 by Mrs. Kloppenburg-Versteegh.^[4]

One of the first European physicians to study jamu was Jacobus Bontius (Jacob de Bondt), who was a physician in Batavia (today's Jakarta) in the early seventeenth century. His writings contain information about indigenous medicine.^[5] A comprehensive book on indigenous herbal medicine in the Indies was published by Rumphius, who worked on Ambon during the early eighteenth century. He published a book called Herbaria Amboinesis (The Ambonese Spice Book).^[6] During the nineteenth century, European physicians had a keen interest in jamu, as they often did not know how to treat the diseases they encountered in their patients in the Indies. The German physician Carl Waitz published on jamu in 1829.^[7] In the 1880s and 1890s, A.G. Vorderman published extensive accounts on jamu as well. Pharmacological research on herbal medicine was undertaken by M. Greshoff and W.G. Boorsma at the pharmacological laboratory at the Bogor Botanical Garden^[8]

https://sites.google.com/site/duraekstrak/tumbuhan-obat-indonesia/obat

3.       Profil Rumphius

https://www.nparks.gov.sg/sbg/research/publications/gardens-bulletin-singapore/-/media/sbg/gardens-bulletin/gbs_71_s2_y2019/71_s2_08_y2019_v71s2_gbs_pg87.pdf

‘Sebelum Abad XVIII

1.       Dengan ditemukannya fosil di tanah Jawa berupa lumpang, alu dan pipisan yang terbuat dari batu menunjukkan, bahwa penggunaan ramuan untuk kesehatan telah dimulai sejak zaman meso-neolitikum. Penggunaan ramuan untuk pengobatan tercantum di prasasti sejak abad 5 M antara lain relief di candi Borobudur, candi Prambanan dan candi Penataran abad 8-9 M. Usada Bali merupakan uraian penggunaan jamu yang ditulis dalam bahasa Jawa Kuno, Sansekerta dan bahasa Bali di daun lontar pada tahun 991-1016 M. Istilah djamoe dimulai sejak abad 15-16 M yang tersurat dalam primbon di Kartasuro. Uraian jamu secara lengkap terdapat di serat centini yang ditulis oleh Kanjeng Gusti Adipati Anom Mangkunegoro III tahun 1810-1823. Pada tahun 1850 R. Atmasupana II menulis sekitar 1734 ramuan jamu. Djamoe merupakan singkatan dari djampi yang berarti doa atau obat dan oesodo (husada) yang berarti kesehatan. Dengan kata lain djamoe berarti doa atau obat untuk meningkatkan kesehatan.2-4 Pemanfaatan jamu di berbagai daerah dan/atau suku bangsa di Indonesia, selain Jawa, belum tercatat dengan baik.

Sumber : Purwaningsih, E. H. (2013). Jamu, Obat Tradisional asli Indonesia: Pasang Surut Pemanfaatannya di Indonesia. eJournal Kedokteran Indonesia, 85-89.

2.       Link serat centini

http://arifrohmansocialworker.blogspot.com/2015/05/serat-centhini-suluk-tambangraras.html

 

C.      ASPEK ANTROPOLOGI TANAMAN OBAT ( 7 JUNI 2020)

1.       Oktoba, Zulpakor. (2018). STUDI ETNOFARMASI TANAMAN OBAT UNTUK PERAWATAN DAN PENUMBUH RAMBUT PADA BEBERAPA DAERAH DI INDONESIA. Vol 3. 3. 10.29244/jji.v3i3.

https://www.researchgate.net/publication/331544686_STUDI_ETNOFARMASI_TANAMAN_OBAT_UNTUK_PERAWATAN_DAN_PENUMBUH_RAMBUT_PADA_BEBERAPA_DAERAH_DI_INDONESIA/citation/download

Anotasi:

Studi etnofarmasi merupakan pendekatan yang digunakan untuk mengeksplorasi pengetahuan lokal komunitas tertentu dalam hal pemanfaatan tumbuhan obat. Artikel ini membahas tentang metode pengobatan dan tanaman obat yang digunakan untuk perawatan dan pemeliharaan rambut pada beberapa etnis di Indonesia yaitu Aceh, Mandailing, Rejang, Melayu kerinci, Melayu, Jawa, Using, Dayak (Kanayant, Tunjung, Malinau), Bali, Kaili (Ledo, Moma), Seko, Banggai, Sigi. Selain itu studi ini juga bermanfaat untuk mengetahui obat dari bahan alam yang belum banyak diketahui bioaktivitasnya. Metode yang digunakan adalah studi literatur, sedangkan data yang digunakan adalah artikel, database dan textbook yang dipublikasikan dari tahun 1993 sampai 2017. Pencarian informasi literatur dilakukan menggunakan mesin pencarian elektronik artikel dan jurnal penelitian yang dipublikasikan pada beberapa situs, seperti Google, Pubmed, NCBI, Elsevier, dan lain-lain. Hasil data yang didapat disimpulkan bahwa ada 23 jenis spesies tanaman yang digunakan untuk perawatan dan penumbuh rambut dari 20 famili. PENDAHULUAN Indonesia yang dikenal sebagai negara megabiodiversity tidak hanya kaya akan keanekaragaman flora, fauna dan ekosistemnya tetapi juga memiliki keanekaragaman suku/etnis dengan pengetahuan tradisional dan budaya yang berbeda dan unik tersebar dari Sabang hingga Merauke. Kurangnya dokumentasi mengenai penggunaan tumbuhan obat oleh komunitas tertentu menyebabkan sulitnya pelestarian obat tradisional tersebut (Rosita et al. 2007). Arus modernisasi masuknya budaya dari luar, terutama yang diadopsi oleh generasi muda membuat makin lunturnya pengetahuan lokal pada komunitas tertentu (Bodeker 2000; Windardi et al. 2006). Alternatif pendekatan yang dapat digunakan untuk menggali pengetahuan lokal komunitas tertentu mengenai penggunaan tumbuhan sebagai obat adalah dengan etnofarmasi. Melalui studi ini,

 

2.       STUDI ETNOMEDISIN DI INDONESIA DAN PENDEKATAN PENELITIANNYA

ABSTRAK

Indonesia memiliki sekitar 25.000-30.000 spesies tumbuhan dan dihuni sekitar 300-700 etnis. Etnis-etnis tersebut memafaatkan untuk berbagai tujuan, salah satunya untuk tujuan pengobatan. Pemanfaatan tumbuhan sebagai bahan obat sebagian besar diwariskan secara lisan sehingga rentan terdegradasi. Studi etnomedisin merupakan salah satu cara yang dapat digunakan untuk medokumentasikan pemanfaatan tumbuhan oleh etnis dengan metode penelitian yang dapat diterima secara ilmiah. Tulisan ini bertujuan menjelaskan studi etnomedisin khususnya di Indonesia dan metode penelitiannya. Tulisan ini didasarkan pada literatur offline and online media. Etnomedisin adalah presepsi dan konsepsi etnis/masyarakat lokal dalam memahami kesehatan. Studi etnomedisin di Indonesia diawali oleh Rumphius pada abat ke-19 yang mendokumentasikan pemafaatan tumbuhan oleh masyarakat Ambon dan pulau-pulau yang didokumentasikan dalam buku Herbarium Amboinense. Heyne pada tahun 1927 mencatat sebanyak 1040 tumbuhan bermanfaat obat yang didokumentasikan pada buku berjudul Tumbuhan Bermanfaat Indonesia. Penelitian terus berkembang, namun sebagian besar memusatkan di pulau Jawa dan Bali, sedangkan pulau lainnya masih sedikit. Penelitian etnomedisin dapat dilakukan pendekatan survei masyarakat dan survei pasar. Data yang diperoleh dari survei dapat dianalisis dengan use value (UV), Index of Cultural Significance ICS, dan Fidalety level (FL). Kata Kunci: Etnomedisin, use value (UV), Index of Cultural Significance ICS, dan Fidalety level (FL) https://www.researchgate.net/publication/315456670_STUDI_ETNOMEDISIN_DI_INDONESIA_DAN_PENDEKATAN_PENELITIANNYA

 

ETNOBOTANI MASYARAKAT SUMATERA

 

3.       EKSPLORASI PENGETAHUAN LOKAL ETNOMEDISIN DAN TUMBUHAN OBAT DIDESA PAGAR DALAM, PELITA JAYA, TANJUNG RAYA DAN ULOK MANEK KECAMATAN PESISIR SELATAN KABUPATEN PESISIR BARAT 2018

Abstrak

Etnomedisin secara etimologi berasal dari kata ethno (etnis) dan medicine (obat). Hal ini menunjukan bahwa etnomedisin sedikitnya berhubungan dengan dua hal yaitu etnis dan obat. Etnomedisin merupakan kepercayaan dan praktek-praktek yang berkenaaan dengan penyakit, yang merupakan hasil dari perkembangan kebudayaan asli dan tidak berasal dari kerangka konseptual kedokteran modern. Seperti pada masyarakat di Desa Pagar Dalam, Pelita Jaya, Tanjung Raya, Ulok Manek Kecamatan Pesisir Selatan Kabupaten Pesisir Barat merupakan salah satu kelompok masyarakat yang semenjak dahulu telah memanfaatkan tumbuh-tumbuhan sebagai bahan obat. Tujuan penelitian yang dilakukan untuk mengetahui diantaranya yaitu:1) jenis-jenis penyakit 2) jenis-jenis ramuan serta cara pengelolahannya 3) Proses pengobatan dan 4) Tumbuhan obat. Peneliti menggunakan teknik metode snowball sampling yaitu pemilihan kunci responden yang dilakukan berdasarkan rekomendasi dari responden sebelumnya. Pengambilan data dilakukan dengan metode wawancara dan observasi langsung dari tempat di desa-desa tersebut. Hasil menunjukan bahwa terdapat 5 battra pada desa Pagar Dalam, Pelita Jaya, Tanjung Raya dan Ulok Manek pengobatan yang mereka lakukan merupakan pengobatan suku Lampung asli. Pengobatan tradisional yang mereka lakukan dengan memanfaatkan tumbuhan obat memiliki keunikan jenis-jenis ramuan seperti direbus, diperas, ditumbuk, direndam,diparut, dibakar dan dipepes serta dengan cara penyajiannya yang menunjukkan tingginya pengetahuan etnis lokal tentang ramuan obat seperti diminum, ditempel atau dibalur, dimandikan, dan dimakan. Pengetahuan tersebut mereka dapatkan secara turun-temurun oleh nenek moyang atau orangtua mereka. Hasil penelitian tercatat bahwa terdapat 55 spesies dengan 33 famili tumbuhan di desa-desa tersebut yang digunakan sebagai bahan ramuan obat bagian-bagian tumbuhan yang digunakan seperti daun, batang, buah, umbi, rimpang, akar, bunga atau keseluruhan tumbuhan. Tumbuhan yang mereka gunakan sebagai bahan ramuan obat mereka dapatkan langsung dari hutan,membeli dipasar, kebun dan pekarangan rumah. Kata kunci: Desa Pagar Dalam, Pelita Jaya, Tanjung Raya, Ulok Manek Kecamatan Pesisir Selatan Kabupaten Pesisir Barat, Etnomedisin, Tumbuhan obat.

http://repository.radenintan.ac.id/4148/1/SKRIPSI%20LENGKAP.pdf

 

4.       Etnobotani Masyarakat Suku Melayu Tradisional di Sekitar Taman Nasional Bukit Tiga Puluh : Studi Kasus di Desa Rantau Langsat, Kec. Batang Gangsal, Kab. Indragiri Hulu, Provinsi Riau.

Abstrak

Penelitian ini bertujuan untuk mengetahui pemanfaatan tumbuhan oleh masyarakat suku Melayu Tradisional dalam pemanfaatan tumbuhan. Diharapkan dengan adanya pendokumentasian pengetahuan etnobotani suku Melayu Tradisional di TN. Bukit Tigapuluh, pengetahuan yang ada di masyarakat tidak hilang dan hasil dari penelitian ini juga dapat dijadikan sebagai masukan bagi pemerintah daerah dalam kegiatan pengembangan sumberdaya hutan, khususnya berbagai spesies tumbuhan untuk kesejahteraan masyarakat berbasis pengetahuan/ kearifan lokal.

https://repository.ipb.ac.id/handle/123456789/20745

 

ETNOBOTANI MASYARAKAT JAWA

5.       Studi Etnofarmasi Etnis Using Banyuwangi Indonesia

Abstrak

Cultural studies about treatment methods and herbal plants in an ethnic important to understand in order to know the different methods of treatment and medicinal plants used from each ethnicity. In addition, this study is also useful to know the drugs from natural ingredients that have not been identified. In this study, as the object of research is ethnic Using, Kemiren village, District Glagah Banyuwangi. The method used in this study include interviews with local community and the people who play a role in traditional medicine in these ethnic. The results obtained information on 62 commonly used medicinal plants for traditional medicine. From 62 plants were then performed classification based on the bioactivity.

http://ejournal.umm.ac.id/index.php/farmasains/article/view/1167

 

6.       Studi Etnofarmasi Penggunaan Tumbuhan Obat Oleh Suku Tengger di Kabupaten Lumajang dan Malang, Jawa Timur

ABSTRAK

Suku Tengger merupakan salah satu suku di Indonesia yang masih berpegang teguh pada adat istiadat dan budayanya, termasuk pengetahuan lokalnya mengenai pengobatan menggunakan tumbuhan obat. Masyarakat Tengger tinggal di Kabupaten Probolinggo, Pasuruan, Lumajang, dan Malang, Jawa Timur. Di antara keempat kabupaten tersebut, suku Tengger di Lumajang dan Malang memperoleh pengaruh luar yang lebih besar karena adanya integrasi Islam dan lokasinya yang jauh dari pusat ritual budaya Tengger. Saat ini, generasi muda suku Tengger cenderung untuk memilih pengobatan konvensional karena kerjanya yang cepat dan praktis. Untuk menghindari hilangnya budaya ini, maka perlu dicari informasi lebih lanjut mengenai pengobatan tradisional suku Tengger. Salah satu metode yang digunakan untuk mengeksplorasi pengetahuan lokal akan tumbuhan obat adalah etnofarmasi. Kata kunci: etnofarmasi, suku Tengger, tumbuhan obat. http://jurnalnasional.ump.ac.id/index.php/PHARMACY/article/view/885

 

7.       STUDI ETNOBOTANI PEMANFAATAN JENIS JENIS TUMBUHAN SEBAGAI OBAT TRADISIONAL OLEH MASYARAKAT TENGGER DI DESA NGADISARI, KECAMATAN SUKAPURA, KABUPATEN PROBOLINGGO-JAWA TIMUR

Abstrak

Pemanfaatan tumbuhan secara tradisional sebagai obat tradisional oleh masyarakat Tengger di Desa Ngadisari sudah berlangsung sejak lama. Hanya saja, saat ini  pengetahuan tersebut belum terdokumentasi. Penelitian ini bertujuan untuk mengetahui pemanfaatan tumbuhan sebagai obat tradisional oleh masyrakat tengger di Desa Ngadisari,  Sukapura, Kabupaten Probolinggo. Penelitian ini menggunakan metode wawancara secara semi-structured dan structured dengan responden, serta metode dokumentasi dan herbarium kering. Parameter yang diamati dalam penelitian ini adalah Spesies Use Value (SUV), Family Use Value (FUV), Plant Part Use (PPU) dan Fidelity Level (FL).

 Hasil penelitian teridentifikasi 30 spesies dari 18 famili yang dimanfaatkan sebagai obat tradisional untuk mengobati 20 jenis penyakit yang dikelompokkan dalam 7 kategori penyakit. Spesies tanaman yang memiliki SUV paling tinggi yaitu Foeniculum vulgare Mill (1.01), untuk FUV paling tinggi diperoleh family Aspholdelceae (0.86) dan presentase FL tertinggi dimiliki spesies Apium graveolens (76.92%). Sebagian besar organ tumbuhan (PPU) yang digunakan sebagian bahan obat tradisional adalah daun (52%) dan pengolahan dilakukan dengan cara direbus. Kata kunci: etnobotani, masyarakat tengger, obat tradisional

http://repository.its.ac.id/51989/1/1510100007-Undergraduate%20Thesis.pdf

 

ETNOBOTANI MASYARAKAT KALIMANTAN

 

8.       Studi Etnobotani Tumbuhan Obat oleh Etnis Suku Dayak di Desa Kayu Tanam Kecamatan Mandor Kabupaten Landak

Abstrak

West Borneo is very famous for the tropical rain forest that many various types of plant species. Plant species used by very diverse societies, such as the plant underground layers, liana, terna, shrubs, and the other tree species variety. In line with the level of public awareness will be health care, use of medications derived from plants or treatment in the traditional way more popular. Remember which can cure diseases and to work with more secure and economical, then constantly socialized to the community so that embedded a culture of using medicinal plants as options that align with medical treatment. The purpose of this research is to know the types of medicinal plants and its utilization by the villagers of timber cropping, knowing the benefits of medicinal plants and parts used and how to make it. This research uses the technique of deskriftip with interviews and identification in the field, which is a descriptive addressed to people who know and recognize the utilization of medicinal plants, namely the respondent elected, among others, the village shaman/bahtra. Based on the results of research on medicinal plants and its utilization around the village of timber Cropping sub Regency Landak, Foreman found 50 plant species grouped in 32 drug family. Based on habitusnya, level a lot more herbs used as medicinal plants that is as much as 21 species (42%), based on the used section leaves a lot be utilized that is as much as 15 species (30%), based on how to use, how to drink a lot more use IE as much as 31 species (62%) based on the way of processing, boiling is used which is as much as 21 species (42%) and the form of the herb which is the most widely used is a form of single herb 49 species (98 percent). In an effort to maintain and preserve knowledge society, need to be encouraged the cultivation of different kinds of plants that are utilized by the community and the need to do more research about the research contents of chemical types were found. Keyword : Dayak tribe, Kayu Tanam Village, medical plant.

https://www.neliti.com/id/publications/10456/studi-etnobotani-tumbuhan-obat-oleh-etnis-suku-dayak-di-desa-kayu-tanam-kecamata

 

ETNOBOTANI MASYARAKAT SULAWESI

 

9.       ETNOBOTANI TUMBUHAN OBAT YANG DIMANFAATKAN OLEH MASYARAKAT KECAMATAN TOMPOBULU KABUPATEN GOWA SULAWESI SELATAN

abstrak

Pengobatan tradisional sudah lama dilakukan oleh nenek moyang kita sejak jaman dahulu dan diwariskan secara turun temurun dari generasi ke generasi. Penelitian mengenai Etnobotani Tumbuhan Obat Yang Dimanfaatkan Oleh Masyarakat KecamatanTompobulu Kabupaten Gowa Sulawesi Selatan telah dilakukan. Data dikumpulkan melalui wawancara dengan informan terpilih seperti dukun kampung, masyarakat pengguna tumbuhan obat dan mengikuti sebagian aktivitas harian penduduk serta observasi lapangan. Tercatat tidak kurang dari 73 jenis tumbuhan yang dimanfaatkan untuk mengobati berbagai macam penyakit. Cara pengolahan dan aspek etnobotani lainnya akan dijelaskan dalam makalah ini

http://portalriset.uin-alauddin.ac.id/bo/upload/penelitian/publikasi/BAIQ%20FARHATUL%20WAHIDAH.pdf

10.   Etnobotani Tumbuhan Obat Yang Dimanfaatkan Oleh Masyarakat Desa Samata Kecamatan Somba Opu Kabupaten Gowa Sulawesi Selatan

Abstak

Sejak dahulu pengobatan tradisional sudah dilakukan oleh nenek moyang kita dan ditransmisikan ke generasi selanjutnya. Meski demikian pengetahuan itu tidak banyak tercatat sehingga akan mudah hilang seiring dengan perkembangan zaman. Tujuan dari penelitian ini adalah untuk memahami tumbuhan tumbuhan obat yang banyak digunakan oleh masyarakat Desa Samata Kecamatan Somba Opu Kabupaten Gowa Sulawesi Selatan.  Data dikumpulkan melalui wawancara dengan informan terpilih seperti sanro (dukun kampung), masyarakat pengguna tumbuhan obat dan mengikuti sebagian aktivitas harian penduduk serta observasi lapangan. Tercatat 26 spesies tumbuhan yang biasa digunakan dalam mengobati berbagai macam penyakit yaitu Momordica charantia, Psidium Guadjava, Jatropha curcas ,Citrus aurantifolia swingle, Aneratum conizoides, Kalanchoe blossfeldiana, Anona muricata, Aloe vera, Curcuma zedoaria,Curcuma domestica, Cocos nucifera, Alium sativum, Allium cepa, Ocimum basilicum,Mimosa pudica, Myristica fragrans, Moringa oleifera, Piper betle L, Eugenia aperculata,  Alpinia purpurata , Zingiber officinale, Kaempferia galanga L,  Musa paradisiaca L, Cucumis sativus L, Carica papaya, dan Morinda citrifolia.  Organ tumbuhan obat yang dipergunakan adalah daun, buah, umbi lapis, dan rimpang. Adapun cara pengolahan dalam pemanfaatan tumbuhan obat sebagai obat tradisional yaitu antara lain: direbus, ditumbuk, dikunyah kunyah, diparut lalu diperas, serta di bakar. Ramuan ada yang bersifat tunggal, tetapi lebih banyak dicampur atau dikombinasikan dengan tumbuhan atau bahan lain.

https://journal.unnes.ac.id/sju/index.php/UnnesJLifeSci/article/view/26966

 

11.   STUDI ETNOFARMASI TUMBUHAN BERKHASIAT OBAT PADA SUKU KAILI LEDO DI KABUPATEN SIGI, PROVINSI SULAWESI TENGAH

Abstrak

Ethnomedicinal study on LedoKaili tribe has been conducted from January to April 2015 in Sigi Regency, Central Sulawesi. This study aims to know and to inventory the various species of plants, their parts, and ways of utilization used to treat any types of disease and how the by the tribe. This research is descriptive using qualitative methods and snowball sampling technique through open-ended interviews to 10 informants by using questionnaire. Based on the study results, plants used as medicine were known as many as 86 species coming from  37 familia in which four species have notbeen identified yet. The most widely used plants are from familia Zingiberaceae (8 species). Plant parts used include leaf, stem, fruit, root, rhizome, tuber, herb, bark, sap, and flower. Leafisthe part of the plant used with the highest percentage (53%). Local people use medicinal plants for purposes of chronic, infectious, and non-infectious diseases. Besides being able to treat people's illnesses,the plants were also used for body health care as well as dietary supplements. Ways of processing medicinal plants is done by boiling, crushing, squeezing, shredding and soaking. The most widely is boiled with percentage of 60%. As for how to use medicinal plants, the people use them in ways of drinking, eating, rubbing, dropping, and tapping/attaching. Drinking is the most usual way to use them with a percentage of 74%

https://bestjournal.untad.ac.id/index.php/Galenika/article/view/6237

 

12.   Studi Etnofarmasi Suku Kaili Moma di Kecamatan Kulawi, Kabupaten Sigi, Provinsi Sulawesi Tengah

Abstrak

This study aims to inventory and to know the ways of utilization as well as parts of the plants  have been used by people of Kaili Moma Tribe in Kulawi Subdistrict, Sigi Regency, Central Sulawesi. This research is a descriptive study which used qualitative methods and purposive sampling technique through open-ended interviews to 87 people of Kaili Moma Tribe using questionnaire. The results of this study showed that there were 51 species of plants, classified into 29 familia, used as remedies (traditional medicine) for the treatments of 41 types of disease. The most widely used plants came from family Lamiaceae with percentage of 17%.  The parts of plant used by the people included leaves, fruits, stems, tubers, roots, rhizomes, seeds, herbs, flowers and thorns. Part of the plants most frequently used as remedies is leaf with percentage of 49%. Ways of the plants utilization were very diverse, such as boiling; squeezing, and pounding. The people use them in ways of drinking, eating, rubbing, and affixing them to the affected part.

https://www.neliti.com/id/publications/295775/studi-etnofarmasi-suku-kaili-moma-di-kecamatan-kulawi-kabupaten-sigi-provinsi-su

 

13.   Studi Etnofarmasi Tumbuhan Berkhasiat Obat pada Suku Banggai di Kabupaten Banggai Laut, Provinsi Sulawesi Tengah

Abstrak

A study of nutritious herbs etnopharmacy has been done to Banggai ethnic from March to June 2015 in Banggai Laut Regency, Central Sulawesi. This research aims at identifying every kind of herbs parts used as traditional medicine, types of diseases cured using herbs by Banggai ethnic in Banggai Laut Regency, and the percentage of the usage by the informant about herbs as a traditional medicine. This is a descriptive research that uses qualitative method and take the sample purposively through open-ended interview involved 7 informants asked by questionnaire. The result of this research revealed that there are 54 types of herbs divided into 31 family used as medicine. The most widely used herbs is from 5 species of Zingiberaceae family and Lamiaceae family. Interview result revealed that there are 10 types of chronic diseases, 3 infectious diseases, non-communicable diseases 27, and 5 used for health care body. The parts of herbs used are leaf (49 percent), stem, sap, fruit, rhizomes, roots, tubers, herbs and bark. The Banggai ethnic precede the herbs through boiled, mashed, squeezed, shredded, soaked, brewed and then consumed, drunk, rubbed, pasted, applied directly. Processing methods most often done is boiled and drunk the herbs straightly. The higher belief the society has in the herbs ability to cure the diseases the higher use of herbal medicine as an alternative of diseases healing.

https://www.neliti.com/id/publications/295738/studi-etnofarmasi-tumbuhan-berkhasiat--pada-suku-banggai-di-kabupaten-bangga

 

D.      Aspek antropologi tanaman hutan secara internasional (08/04/2020)

Metode Proses transfer Traditional Knowldedge secara lisan (oral/verbally) melalui Puisi dan Cerita Rakyat.

 

D1. Depletion of traditional knowledge of medicinal plants

Traditional knowledge (TK) related to the use of natural resources including medicinal plants has been recognized as one of the important assets inherited through generations by the local communities1. Such knowledge is generally passed down to the next generation verbally, in the form of odes and poems. In the process of rapid modernization and advancement of medical sciences, partially documented or undocumented knowledge on ethnomedicine began to deplete drastically. Although several ethnobotanists and anthropologists have made attempts at documenting such knowledge in various parts of the world, several remote localities and indigenous communities have remained unnoticed.

 

Sumber: https://www.researchgate.net/profile/Ninad_Raut/publication/232607474_Depletion_of_traditional_knowledge_of_medicinal_plants/links/0912f50b0a0c6e47cc000000/Depletion-of-traditional-knowledge-of-medicinal-plants.pdf

 

D.2 Traditional use of medicinal plants in the boreal forest of Canada: review and perspectives

The boreal forest of Canada is home to several hundred thousands Aboriginal people who have been using medicinal plants in traditional health care systems for thousands of years. This knowledge, transmitted by oral tradition from generation to generation, has been eroding in recent decades due to rapid cultural change. Until now, published reviews about traditional uses of medicinal plants in boreal Canada have focused either on particular Aboriginal groups or on restricted regions. Here, we present a review of traditional uses of medicinal plants by the Aboriginal people of the entire Canadian boreal forest in order to provide comprehensive documentation, identify research gaps, and suggest perspectives for future research.

https://link.springer.com/article/10.1186/1746-4269-8-7

D.3 Ethnopharmacy Study of Suku Anak Dalam (SAD) in Muara Kilis Village, Tengah Ilir, Tebo District, Jambi Province

Utilization of the diversity of plants to treat a disease is no longer a new thing, because the people of Indonesia have long known plants that have medicinal properties as one of the efforts in tackling various health problems. Medicinal plants are all types of plants that are known to have good properties in helping maintain health and treatment of a disease. Medicinal plants are closely related to traditional medicine, since most medicinal plant uses are based on experience of use and laboratory testing has not been performed

Biospecies Vol. 12 No. 2, Juli 2019. Hal 35 – 41

D.5 North-East India an Ethnic Storehouse of Unexplored Medicinal Plants

The region is affluent in medicinal plants and many other rare and endangered taxa.

High endemism in higher plants, vertebrates and avian diversity in this region has qualified it to be a biodiversity ‘hotspot’. [4] A large number of ethinc people or tribe are also inhabited in this part of India. Tribes also posses a vast traditional knowledge on effective herbal medicines, which was acquired through the experience, are usually passed on by oral traditions as a guarded secret of certain families.

 

https://s3.amazonaws.com/academia.edu.documents/33255666/JNPPR-2012-2-1-143-152.pdf?response-content-disposition=inline%3B%20filename%3DNorth-East_India_an_ethnic_storehouse_of.pdf&X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Credential=ASIATUSBJ6BAMQNDSB5V%2F20200408%2Fus-east-1%2Fs3%2Faws4_request&X-Amz-Date=20200408T031434Z&X-Amz-Expires=3600&X-Amz-Security-Token=IQoJb3JpZ2luX2VjEML%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FwEaCXVzLWVhc3QtMSJHMEUCICwOQusYrO8VlKYUXW7I1%2BngKfgwTZwty5teRGTLPrdkAiEAsapjAgRHwEqH9nq%2B%2FJxupVExTkb8BgBU1JQ2YF3fFTcqvQMIy%2F%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FARAAGgwyNTAzMTg4MTEyMDAiDOpatsgRvq3uRD%2BkeSqRA388euorC8H4MVxv8%2FuiNdeBQdSSlKxelFYH1UdamEwntiEyuoAd4dLv0GvaZPZReS5ijPQaHBUUAbN6qGnMGNqsL7V9TjC8%2F8EXZsNEXUVqp7ToDWIckE5EE1MkVZxoNcOpQqdhCweXa6m7f0qyrjodHNbEIxRh0%2FVElsixeacFLxw5E%2FqxTgMRPK7hTz6w5FoojF1eNWevwmWOhtRjY1hhbInO8TI36CFdq5B1asAD9oJXR5e96pBsucX6KwLH87EMFW6ryJ8yuhdTzWuTOkFOlnUlQ29L8zUdr8q0DkvQkih%2FHIjbhHPTMtomYuShAV%2FhWCB5gF7CtzZG9bCwjS5Ry4yvLCKvXd2gaY%2BWgvSVYWJYkjzuutCM6tj6%2BKavGNqUqhe%2BCTa8dxLwM5wcah1zArTR9jBq6YnFYsvZesaq1BBKN2fk1bMHUP8Fq02JWWoy55kl9o5Al37zFRMPc6Mq5fvWK0p2Eb%2B5sbb2OZu1qH6n0fONhFsgKfg%2B%2B1PnarWkpezWk%2BwZMNsKCg9HqOZXMOfTtPQFOusBqk3UKB8YZGIBMrb%2BoEwxZRI50%2BIDrBmHf1EDB%2FB4cvE3IO73PRgsocynB9oYawUzNk0iQXelkg2O%2BAgzg9Nmc8n32HPJKTxl6xYcq1x276iye7GAbKuPcB%2B%2FZ7p%2B6H2DcwwK5uO3pqdKeTrh%2FoDVwV3rB1ZHBcH2OkTlnE77VS9h2bQ5KdLpsndDP4jDQc%2FGFqukg0R7RvKRrN7tWzFGW1pKH1eVh14EUG4nx0B6y8jlZErpj%2FD5QkfsBGMPj3Q1Lt%2FO9XXwWwlaaE7SQ7tnaWApBdKEQIkwH%2BAeh0Zl73Fjp3QnxlNtqkYaJw%3D%3D&X-Amz-SignedHeaders=host&X-Amz-Signature=cbbe7078db8670cb84da899b6201b8de2a336c99e094db080127f1a177c7f216

 

 

 

 

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