STUDIES ON TRADITIONAL HERBAL PEDIATRICS PRACTICES IN JAISINGHPUR, DISTRICT KANGRA (HIMACHAL PRADESH, INDIA)

Abstract

Plants are the basis of life on earth and are central to people's livelihood. Glimpses of our knowledge in ethno-medicine are available in vedic texts and there is an inextricable link between indigenous culture and biodiversity as areas of high biodiversity are often found on indigenous community's lands. The local communities and rural populace of Jaisinghpur is highly dependent on nature for meeting their healthcare needs and has a repository of accumulated experience and knowledge of prevailing vegetation of the region.Present study includes 21 plants belonging to 16 families used as herbal remedies for child-care, while 2 plant spp are used along with other plant resources in herbal preparations. Mostly, the people of age groups 41-60 years (AG-3) and >60 (AG-4) years mostly ladies, are aware of these herbal practices. Local communities not only use these plants but also care for their conservation and protection; thus contributing towards sustainable development.

Headnote

ABSTRACT

Plants are the basis of life on earth and are central to people's livelihood. Glimpses of our knowledge in ethnomedicine are available in vedic texts and there is an inextricable link between indigenous culture and biodiversity as areas of high biodiversity are often found on indigenous community's lands. The local communities and rural populace of Jaisinghpur is highly dependent on nature for meeting their healthcare needs and has a repository of accumulated experience and knowledge of prevailing vegetation of the region. Medical ethno-botany forms a major part of medicinal aspects of aboriginal child care. 70 % of world population uses herbal traditional remedies in treatment of sick and injured children. Indigenous herbal practices related to child-care provide invaluable knowledge and aid in making best use of natural resources as it is dynamic in dissemination and scientific in indigenous experimentation. Present study includes 21 plants (15 dicots and 6 monocots) belonging to 16 families used as herbal remedies for child-care, while 2 plant spp. are used along with other plant resources in herbal preparations. Among various plants, fruits of 7 species (32%), seeds of 6 species (29%), leaves of 5 species (24%), peduncle, bark and rhizome of one plant (5%) each is used predominantly for child-care by the rural populace of the study area. Mostly, the people of age groups 41-60 years (AG-3) and >60 (AG-4) years mostly ladies, are aware of these herbal practices. Local communities not only use these plants but also care for their conservation and protection; thus contributing towards sustainable development.

KEY-WORDS: Ethnobotany, Biodiversity, Child-care, Herbal remedies, ODA (Observed density & availability), Phenological pattern, TIV (Total importance value), Pediatrics.

ABBREVIATIONS: (AG- Age group/s)

INTRODUCTION

The term "Ethno-botany" was coined by J.W. Harshberger in 1895, meaning "the study of plants used by primitive and aboriginal people" (Anonymous, 1895). Since then, the subject has been variously defined and interpreted by different workers as its discipline began to follow multidisciplinary approach combining a diversity of knowledge bases and methods through the use of anthropological methods (Robbins et al., 1916; Schuhes & Reis, 1995). Plants are the basis of life on earth and are central to people's livelihood. Glimpses of our knowledge in ethno-medicine are available in vedic texts (Jain, 1987). Undeniably, there is an inextricable link between indigenous culture and biodiversity as areas of high biodiversity are often found on indigenous community's lands and in their water bodies (Alcorn, 1996). The 15th session of the General Assembly of IUCN held in Christchurch, New Zealand, in October 1991, recognized the importance of the cultural heritage of mankind and the role of traditional cultures in conservation of nature (McNeely & Pit, 1985). Agenda 21 of the Rio Earth Summit (1992) stated that indigenous people have a vital role in environmental management and development because of their knowledge and traditional practices. Ethno-botanical information in the form of folklore is passed through generations in certain restricted and remote habitations (Chauhan, 1999; Choudhary et cil., 2008; Ganesan, 2008; Saini, 1996).

"Jaisinghpur" (592m), one of the tehsils of district Kangra in Himachal Pradesh has common boundaries with districts Mandi and Hamirpur (Fig. 1). The word "Jaisinghpur" is derived from the name of a famous king Raja Jai Singh who is believed to be a great warrior of "Rajgir" dynasty. Still the name of the legislative constituency is "Rajgir" (reserved for S.C.) which comprises most of the areas of tehsil "Jaisinghpur". The town "Jaisighpur" is located on the bank of river "beas" with a population of 1,273 while the population of tehsil is 58,623. Tehsil "Jaisinghpur" is full of natural water resources and is a combination of greenery and water, thus, has given the tehsil a distinctive look, located at an altitude between 500-1800 m above MSL between 31°53'55"N/76°35'58'E latitudes. The area is a combination of the plains and the hills and blessed with remarkable natural beauty and high ranges of Dhauladhar mountains at the backdrop with tops remain snow covered for most part of the year. The natives are the Kangri people and the local language is 'Kangri'. The majority of the people are 'Hindu'. Traditional dresses of men are 'kurta', 'pyjamas' with a woolen jacket in winter. Women generally wear 'salwaar', 'kameez' along with 'chunni' ('chaddru' in local language). Maize, wheat and paddy are the main staple foods of the rural populace and the villagers are very fond of butter, milk, curry preparations and pickles.

The place unfolds four broad seasons with winters spreading generally from December- February, summers from March-June, rainy season extending from July-September with landscape becoming lush green, and autumns from October-November. Agriculture is the main stay of the inhabitants of the area. Soil varies from sandy loams to clay. The agro- climatic conditions favour the growth of food crops such as wheat, paddy, maize, potatoes, etc. Agricultural operations are carried out in two spells. Spring crops popularly called as Rabi ('Harri') comprise of wheat, barley, gram and oil seeds (linseed) whereas autumn crops (Kharif / 'Savani') are maize, paddy, pulses, spices and potatoes (Balokhra, 2002). The area on the bank of river "beas" is highly fertile and is famous for vegetable cultivation. This area is known as "shukdi ka bag". The region is also famous for its "holi" and "dussehra" festivals. "Chaugan" of "Jaisinghpur", "Harsi", "Laddi", "Lambagaon", "Ashapuri" temple, "Nagban" and "Sai" are the places of interest.

The local communities and rural populace of Jaisinghpur is highly dependent on nature for meeting their healthcare needs. The rural populace of the region has a repository of accumulated experience and knowledge of prevailing vegetation of the region. They have a deep belief on their nature folklore medicines for remedies and they rely exclusively on their herbal cure. Recently, considerable attention has been paid to utilize eco-friendly plant based products for the prevention and care of different human diseases. In India over 6,000 plants are in use in traditional folk and herbal medicine, which constitutes about 75% of the medical needs of third world countries (Rajshekharan, 2002). Similarly, herbal medicines for infants and child-care are not exceptions in the study area. The women folks of the region play a vital role in use and mobilization of biodiversity based knowledge system. Medical ethnobotany forms a major part of medicinal aspects of aboriginal child care. 70 % of world population uses herbal traditional remedies in treatment of sick and injured children (Pearn, 2005).

There is an inextricable nexus between aboriginal men, women and land in which they live. Aboriginal women in traditional communities use a sophisticated botanical material media in the treatments of sick and injured children. Drugs and medicaments used in treatments are obtained from various plant parts usually as fresh preparations in the form of infusions, macerations, decoctions etc. and are rarely stored (Ganesan, 2008). The multipurpose and broad-spectrum use of plants to treat symptoms and symptom complexes in context of preventive medicine for child care is the heart of discussion. Internationally, one of the best works is that of Pearn, 2005, which throws a light on traditional pediatric practices in Australia and the work of Allen & Hatfield, 2004 which emphasized on ethnic studies of Britain and Ireland and that of Salah & Nyunda, 2012 which emphasized on pre-natal care. The information on floristic and ethno- botanical studies related to child-care in India is scattered meager (Babu, 1998; Borthakur, 1993; Choudhary et al., 2008; Ganesan, 2008; Goyal et al., 2011; Joshi, 1989; Pal et al, 2000; Qureshi, 2007; Rajshekharan, 2002; Robbins et al., 1916; Saini, 1996; Sen et al., 2008). Ethnobotanical information on child care in Himachal Pradesh (H.P.) and district Kangra is meagre in literature (Chauhan, 1999; Dhiman, 1976). Inspite of rich floristic diversity and cultural values, nothing is available in literature on the floristic and ethnobotanical information of the region (study area). Keeping this in mind, the present study had been undertaken with the following objectives - (a) to collect and identify the plant spp. used for child-care along with their flowering and fruiting seasons (b) to study the phonological pattern of collected plants (c) to calculate total importance value (TIV) and observed density availability (ODA) of plant spp. (d) to know about the effective age groups involved in herbal practices.

Since time immemorial, the Himalaya has influenced the life and culture of the diverse ethnic communities living all along the length of its mountainous chain. Keeping this in mind it is pertinent to document this knowledge for future generations.

METHODOLOGY

Intensive ethnobotanical exploration were undertaken in the rural pockets of tehsil Jaisinghpur, district Kangra (H.P.). The villages selected for study are: Draman (900 m), Dhupkyara (720 m), Laddi (1290 m), Nee (910 m), Langa (845 m), Arth (835 m), Bhedu (790 m), Bhaati (750 m), Jalag (840 m), Nahlana (785 m), Saped (810 m), Nakki (930 m), Tamru (920 m), Bhodi (890 m), Hadot (915 m), Kosri (760 m), Ropari (750 m), Suan (750 m), Tarapad (925 m), Tikri (620 m), Kamanda (630 m), Dwata (980 m), Sai (800 m), Harsi (550 m), Kathla (590 m) and Bardama (690 m). The field tours were planned in such a way so as to collect the ethnobotanically interesting species used for infants and child-care either in flowering or fruiting stage. Herbarium of collected plants was prepared following Jain & Rao, 1978. For a better understanding of local beliefs, habits and uses of plants, different categories of people like family heads, healers, old experienced and knowledgeable informants, especially old ladies were repeatedly interviewed. Specific questions based upon Proforma designed by Jain & Rao, 1978 were asked and the resultant information was recorded in the ethno-botanical field notebook along with the name of locality and local name. Botanical identification of the selected species was first done with the help of regional floras (Chauhan, 1999; Chowdhery & Wadhwa, 1984; Dhiman, 1976; Hooker, 1897).

For more information three basic approaches were adopted following Phondani et al., 2010:

> An interview based approach- Questions from informants on infant and child-care plants mainly from old experienced people, especially old ladies as they were more aware of the child-care plants.

> An inventory based approach- An inventory based approach is followed on following questions:

* Whether whole plant or plant parts are used?

* Which age group is more aware to these herbal remedies?

* The season of flowering and fruiting

* TIV (Total importance value) of these plants

* The density of plants in the region

* Whether the plant is used for one disease or for more than one disease?

> An interactive discussions approach with communities-

* How to use plants?

* Are they better than market products or not?

* Are they used singly or in combination?

* Are all the plants or plant parts available in nature or some of them are taken from market?

While collecting the plant specimens, their uses related to child-care and their local names were also ascertained and recorded carefully in the field notebook with the assistance of local informants. The data were verified in different regions among the interviewers and showing the same plant sample, and even with the same informants on different occasions. Ethno- botanical lore was considered valid if at least three informants made similar comments. Four age groups (AG) were investigated i.e. AG-1 (0-20 years), AG-2 (21-40 years), AG-3 (41- 60years) and AG-4 (>60 years) to find out the impact of ethno-botanical lore. Men and women of local communities are interviewed separately to find out the gender based herbal knowledge.

Phenological pattern of the plants were observed to find out the seasonal variation while ODA (Observed density availability) was observed according to Sood et al., 2012 in which plants were classified into abundant, considerable and rare extent. Nomenclature of these taxa were confirmed from Bennet, 1986 and Wielgorskaya, 1995.

Economic valuation of all the presently recorded ethno-botanical species was also carried out to calculate the total importance values (TIV) on the sum basis of parameters like life cycle strategy, periodicity of use, habit, availability throughout year and uses as per detailed methodology outlined by Belal & Springuel, 1996.

OBSERVATIONS

The local communities of tehsil Jaisinghpur of district Kangra (H.P.) use 21 plant spp. in 18 different types of herbal practices related to child-care. These local communities are a rich repository of traditional knowledge, so a sincere effort has been made to get the information on these herbal practices which are:

Bark of Ficus religiosa is cut into pieces and to this seeds of "puthkanda" Achyranthes bidentata are added along with peduncles of "challi" maize (Zea mays). The mixture is burned to ash. Ash is mixed with borax (Suhaga) and honey. Half teaspoon is recommended thrice a day (one week) for bronchitis, cough and congestion. (AG-3, 4).

1-2 small holes are created in unripe fruits of "rada" {Randia dumetorum) with the help of thorns of the same and these holes are filled gently with the milk (latex) of Ficus palmata. These fruits are sealed with kneaded "kanak" wheat flour and finally the sealed fruits are roasted in a fire-place "chullah". Powder of roasted fruits along with honey (]A teaspoon twice a day for a week) is highly recommended against bronchitis, cough and congestion. (AG- 3, 4).

Leaves of "Koitru" Roylea cinerea are crushed with the help of a clean pastel and mortar. Juice is filtered with a fine clean cloth piece and 1-2 drops of it are used twice as nasal drops for three consecutive days. It is considered good for cough. (AG-3, 4).

A longitudinal fine cut is made into "chhuara" (Fruit of Phoenix dactylifera) and the seed is taken out. The left out cavity so created, is filled up with powdered seeds of "chhoti ellaichF (Elettaria cardamomum) and the fruit is sealed with thread. It is roasted in a fire-place "chullah". V2 of the fruit is taken with milk at bed time for 1-2 months for checking frequent urination in infants and children. (AG-3, 4).

Rhizomes of "barain" Acorus calamus are washed with water and its paste along with honey is taken thrice a day for a week against cold, cough and bronchitis. (AG-2, 3).

4-5 small stones having smooth surface are thoroughly washed and are dumped at fire- place "Chullah" for 20-30 min. About 100 ml of drinking water is taken in a clean bowl and 1 tablespoon full of "ajwairf seeds (Trachyspermum ammt) is added to it. Hot stones are taken out from fireplace with the help of "chimtah"- a tong like household article and ash is removed with the help of cotton cloth. The stones are dipped in water taken in the bowl. The fluid in the bowl is filtered and the filtrate so obtained is locally known as "gill juanhe" as the word "gitf is used for stones and "juanhe" for ajwain (Tr achy sper mum ammt) in local 'Kangri' language. 2-3 teaspoons of "gitt-juanhe" is prescribed thrice a day for 3-4 days to check stomach ailments in infants. (AG-4).

Fruits of ''jaiphaF (Myristica fragrans) are rubbed on a clean stone with water and the paste so obtained is prescribed for children to check cough and congestion thrice a day for 4 days and the same is also applied over nose for the same. (AG-2, 3).

Decoction of "ajwain" seeds {Trachyspermum ammi) is highly prescribed for infants and children for stomachache. Usually 5-10 tablespoons are given to infants and children after every 2-3 hours until relief. (AG-1, 2, 3, 4).

Decoction of aerial parts (leaves, stem, inflorescence and even seeds) of "tulsi" (Ocimum sanctum) is highly prescribed for couch and fever. (AG-2, 3, 4).

The fruits of "haracT (Terminalia chebula) are rubbed over a clean stone or in "kundi"- a mortar type household article and a pinch of its paste along with lukewarm water is prescribed thrice a day against constipation until relief. (AG-2, 3, 4).

Decoction of "kadwi saunf " seeds (Foeniculum vulgare) is prescribed for infants and children for stomachache. Usually 1-2 tablespoons are given to infants. (AG-1, 2, 3, 4).

Decoction of "chhoti ellaichi" (Elettaria cardamomum) along with sugar is considered good for lung ailments. (AG-3, 4).

Fruit poultice of "dodey" (Sapindus mukorosii) is made and a thick layer of it is applied over a clean cotton cloth and this cloth is tied around mumps and considered one of the best traditional remedy against it. (AG-3, 4).

Seeds of "///" (Sesamum orientale) along with jaggery and "soya" (A net hum graveolens L.) are used to make traditional "laddu" which are given to infants to check bed wetting. Similarly ripe dried fruits of "Chimara" (Phoenix dactylifera) are prescribed for the same. (AG-3, 4).

Onion "pyaz" (Allium cepa) juice is mixed with mustard "sarson" (Brassica campestris L.) oil. 1-2 drops thrice a day (for a week) is recommended for ear itching. (AG-2, 3, 4).

Patients exposed to the smoke on burning of "naide ra lingua" (aerial parts of Verbascum thapsus) are considered to have relief from measles. (AG-4).

Pieces of leaves of "kwarya" (Aloe vera) are heated gently. Each piece is cut gently into two pieces to expose the gel of leaves. Each piece singly or in combination with "haldi" i.e. turmeric powder (Curcuma angustifolia Roxb.) is used against muscle pull. (AG- 1, 2, 3, 4).

"JaiphaF Myristica fragrans" is rubbed over a soft clean stone and the paste of it is applied over cotton plugs. These cotton plugs are placed in mustard ("sarson"- Brassica campestris) oil taken in an earthen pot "diya" and enlightened with fire. The pot is placed in the corner of a dark room and a brass plate is placed on it for 3-4 hours. The deposited carbon on brass plate is collected. It is mixed with cow's ghee and small quantity of "jaiphaF paste. The obtained product is locally called as "kajjaF which is applied in eyes to check any infection. It is also used for healthy and beautiful eyes. (AG- 3, 4).

RESULTS & DISCUSSION:

The study of ethno-medical systems and herbal medicines as therapeutic agents of a paramount importance in addressing health problems of traditional communities and third world countries as well as industrialized societies (Raj shekharan, 2002; Saini, 1996). The present study yielded interesting data which provides information of the 21 plants used for child-care in tehsil Jaisinghpur of district Kangra (Himachal Pradesh). The plants are used in 18 different herbal practices of the region in which these plants are used either singly or in combination. These plants are arranged in alphabetical order; with their local name, flowering and fruiting seasons, ODA (Observed density & availability) and part / parts used as in table 1.

Present study includes 21 plants (16 dicots and 5 monocots) (Table 1), used as herbal remedies for child-care belonging to 16 families. The predominant families are Liliaceae with 3 spp, Moraceae, Apiaceae and Poaceae with 2 spp each. Ficus with 2 spp is the dominant genus. Among various plants, fruits of 7spp (32%), seeds of 6 spp (29%), leaves of 5 spp (24%), peduncle, bark and rhizome of one plant (5%) each is used predominantly for child-care by the rural populace of the study area (Figure 2). 12 plant spp are used singly while 5 plant spp. are used in combination. One plant i.e. Ellettaria cardamomum is used along with sugar for lung ailments.

ODA (Observed Density Availability) reveals that 8 plant spp are in abundant extent while 9 spp. are in considerable extent. One cultivated plant (Gossypium arboreum) is in rare extent and the cotton (seed surface hairs) of this can be purchased from the market so that the plant resource can be used in a sustainable manner in the study area. Phenological pattern of plants suggest that most of the plants are in flowering and fruiting stage during rainy, summer and spring seasons (Fig. 3)·

Out of discussed 18 herbal practices, 3 herbal practices were known to the population of 0-20 years i.e. age groupl (AG-1); while 9 to age group 2 of 21-40 years (AG-2). Mostly, the people of age groups 41-60 years (AG-3) and >60 years were aware to 17 practices while 2 practices are restricted to age group 4 (AG-4) i.e. > 60 years (Fig. 4). From this it is crystal clear that these practices are mostly restricted to AG-3 and AG-4 while few of them are restricted to old ladies i.e. this knowledge is fast depleting in younger generations so it is pertinent to document this invaluable eco- friendly herbal remedies. Gender wise analysis reveals that 14 practices (5-18) are known to both men and women of the study area while first 4 practices (1-4) are restricted only to women of different communities of the region (Fig. 4).

Two plant spp. i.e. Curcuma angustifolia roxb. (powdered rhizome) and Anethum graveolens L. (seeds) are used with other plant resources in some of the herbal practices. These plants are also cultivated in the study area and can be purchased from the market. Due to the utmost importance of these plants in the region, local communities not only use these plants but also care for their conservation and protection; thus contributing towards sustainable development.

Statistically, the total importance value (TIV) reveals that Terminalia chebula tops the list with TIV of 85%. Ficus reliogosa, Ficus palmata have 80% TIV while Roylea cinearea and Sapindus mukorosii have TIV of 75%. Gossypium arboretum and Zea mays have lowest TIV of 40% with respect to medicinal values for child-care. (Table II)

CONCLUSION

Indigenous herbal practices related to child-care provide invaluable knowledge and aid in making best use of natural resources as it is dynamic in dissemination and scientific in indigenous experimentation. In the modern days of technological advancement, this knowledge is falling prey to the lure of modernization and urbanization. Negligible efforts have been undertaken to understand the scientific basis of the knowledge. It is recommended that the documentation of indigenous herbal practices should be included in the curricula of environment and sustainable development as a cross cutting issue.

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Cite this article:

Rawat Dhiraj S, Kharwal Anjna D (2013), STUDIES ON TRADITIONAL HERBAL PEDIATRICS PRACTICES IN JAISINGHPUR, DISTRICT KANGRA (HIMACHAL PRADESH, INDIA), Global J Res. Med. Plants & Indigen. Med., Volume 2(4): 219-230

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Source of Support: Nil Conflict of Interest: None Declared