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This chapter elucidates the use of some medicinal plants by tribes. They have a wealth of knowledge regarding using numerous plants or plant components as medicine. According to the World Health Organization (WHO), as much as 80% of the world's population now relies on traditional medicine for their primary healthcare requirements. The tribal people found the therapeutic properties and medical efficacy of wild herbs and treated various ailments, discomforts, and diseases. Herbal medicine has been declining in popularity recently, which could mean that valuable information on medicinal plants is being lost. This chapter encompasses some important plants used as a medicine in tribal areas of India viz., Dioscorea bulbifera (Aerial Yam), Saraca asoca (Ashoka), Achyranthes aspera (Chaff-flower), Cissus quadrangularis (Devil's backbone), Butea monosperma (Flame of the Forest), Tinospora cordifolia (Giloy or Guduchi or Amrita), Abrus precatorius (Indian liquorice), Centella asiatica (Indian pennywort), Solanum Indicum (Indian Solanum), Hemidesmus indicus (Indian Sarsaparilla), Andrographis paniculata (Kalmegh), Boerhavia diffusa (Punarnava) and Mucuna pruriens (Velvet bean) and their bioactive compounds and therapeutic value.

The problems examined in this study are (i) What are the characteristics of the Belian Bawo Dayak Benuaq treatment in the Barong Tongkok District, West Kutai Regency, East Kalimantan Province; (ii) What is the function of the Belian Bawo Dayak Benuaq tribal medicine in the Barong Tongkok District, West Kutai Regency, East Kalimantan Province. The objectives of this study are (i) To describe the characteristics of the Dayak Benuaq Belian Bawo treatment spells in Barong Tongkok District, West Kutai Regency, East Kalimantan Province; (ii) Describe the function of the Dayian Benuaq Belian Bawo Belian treatment spells in Barong Tongkok District, West Kutai Regency, East Kalimantan Province. The method used in this study is an analytical method using observation techniques, structured interviews, notes, records and listening. The results obtained from the analysis of data that has been done by the author, it was found that Biano Belian utterances in the form of (i) Mantra consists of several series of words that have elements of rhythm and rhyme; (ii) Are oral, magical or magical; (iii) Asoferik (special language between speaker and interlocutor); (iv) Many words that are less commonly used in daily life. The function of the Dayak continent medicine mantras is based on the analysis of its functions, namely (i) The function of the mantra as a social control tool (advice); (ii) The function of the mantra as a reminder (warning); (iii) The function of the mantra as tolerance; (iv) The function of the mantra as a means of prayer.

Chronic wounds are key concern equally for the patient, and clinician since it seriously reduces the quality of life. Existing Global estimates indicate that almost six million people suffer from chronic injuries including India. Despite remarkable developments in the pharmaceutical drug industry, the availability of drugs capable of stimulating the process of wound repair is still limited. Besides the conventional systems of Indian Medicine, the folk and tribal medicine employ a number of plants for treatment of cuts, wounds and burns. Some of these plants have been screened scientifically for the evaluation of their wound healing activity both in vitro and in vivo in different pharmacological models. However, the potential of most of the plants remains unexplored. Haemostasis through blood coagulation and subsequent fibrinolysis is the initial event of wound healing, which is a multi-step process. Plant latex is a rich source of several hydrolytic enzymes which are responsible for their diverse health applications. Many latex proteases have been explored to validate their potential haemostatic/wound healing potentials. The present chapter will focus on recent advances in the field of plant latex biology, the presence of different proteases, their role in haemostasis and related molecular mechanisms.

The objective of this study was to assess the toxic metal content in herbal medicines being used by Indian people. Trace elements, lead (Pb) and cadmium (Cd), in fifty-four herbal medicines (marketed and tribal varieties) of India were estimated, and the potential health risks were characterized by estimating the tolerable daily intake (TDI) and the total hazard quotient (THQ) associated with their consumption. A total of 12% of the marketed varieties had Pb above WHO permissible limits of 10 mg Pb/kg. In tribal varieties, none of the samples exceeded this limit. In contrast, all the marketed varieties and 17% of the tribal varieties exceeded WHO limit of 0.3 mg Cd/kg. Consumption of ~ 0.01 kg of herbal medicine per day contributed almost 20–28% of TDI of Pb and Cd for marketed varieties and

Ethnobotanical study of orchids in South America is hampered by the fact that fewer than 200 conquistadors brought diseases which annihilated the Inca and other ancient civilizations. Without written languages nor the survival of learned elders, it is unlikely that medicinal knowledge can be successfully transmitted. There is data on only 30 properly identified 25 medicinal orchid species and a handful of orchids not identified to species level in the entire continent of South America in the English literature. They are described. The pecularities of rural Andean tribal medicine is also discussed.

Traditional medicine may include formalized aspects of folk medicine, that is to say longstanding remedies passed on and practiced by lay people. Folk medicine consists of the healing practices and ideas of body physiology and health preservation known to some in a culture, transmitted informally as indigenous knowledge, and practiced or applied by anyone in the culture having prior experience. In this study various medicinal practices has been observed and used by families of Chitradurga district. The tribal people like kadugolla's are used these plants to treat different diseases. The use of these herbal medicines has important role in the modern medicine system like Ayurveda, unani sidda, homeopathy, etc. The use of herbal medicine is not only cost effective but also safe and almost free from serious side effects. A total 35 medicinal plant species distributed in Chitradurga district. Nomadic Semi nomadic tribal families are practicing this traditional medicinal system as an alternate occupation along with agriculture and animal rearing. These medicinal plants are used for headache, earache, stomach ache, antioxidants, liver diseases, renal disease, anti diabetic, wound infections, skin infections, fever, cough, diarrhea, eye infections, general weakness, blood purifier, to enhance immunity and other several diseases. Veeresha. M | Dr. Krupalini H S "Tribal Medicine Practices in Kadugolla Tribes : A Sociological Study of Chitradurga District" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-5 , August 2018, URL: https://www.ijtsrd.com/papers/ijtsrd16952.pdf

Despite decades of research on India's plural health care market, the practices of many local health traditions outside the allopathic and codified traditions are under-studied. Drawing on interview and observational data, this paper explores the space in which indigenous traditional Khasi healers in Meghalaya state, northeast India, practice. Khasi indigenous healers describe themselves as doktor sla, plant doctors, to distinguish themselves from doktor kot, or book doctors. This distinction operates as a rhetorical resource, utilised to carve a distinct sphere of expertise in relation to the allopathic sector, and to mark claims for the specifically local appropriateness of traditional practices within a shifting market of state-sponsored provision. Khasi healers are a heterogeneous group who treat a wide variety of conditions, including physical ailments which have no obvious correlates in biomedical systems, and musculoskeletal disorders, with which they have recognised expertise. In addition to claiming these discrete strengths, healers also present themselves as accommodating deficiencies in biomedicine, including inherent generic weaknesses of allopathic care as well as specific local gaps in rural health care provision. Thus, the expertise niches of traditional healers have evolved through their interactions with, and the needs of, the community, but also through managing a shifting boundary with biomedical practitioners, who are explicitly sceptical of their efficacy, but tacitly accepting of the ways in which they manage the gaps in biomedical provision. While codified non-biomedical traditions in India have engaged in universalising professionalising projects, in this setting at least, non-codified practitioners have instead utilised discourses of localism.

This research is based on the conception of the Dayak Bakumpai tribe towards traditional medicine. This study analyzed ethnomedical lexicons in traditional Dayak Bakumpai tribal medicine. The purpose of this study is to describe the ethnomedicin lexicon and the techniques of composition in the traditional treatment of the Dayak Bakumpai tribe. The method used in this study is qualitative descriptive method. The data in this study were ethnomedicin lexicons in traditional medicine and the techniques of composition in traditional medicine of the Dayak Bakumpai tribe obtained from informants in Barito Kuala Regency, South Kalimantan. Data collection techniques used are the method of referencing, note taking, and library research. The instrument of this study was the researcher as observer and observation sheets. Data analysis includes the classification of ethnomedicin lexicon based on the types of medicinal plants and their functions and the techniques of composition in the traditional treatment of the Dayak Bakumpai tribe. Then, describe, analyze, transcribe, interpret, and conclude the results of the study. From the results of the ethnomedicin lexicon analysis in traditional Dayak Bakumpai tribal medicine, 40 ethnomedicin lexicons were found in traditional Dayak Bakumpai tribal medicine based on the types of medicinal plants and their functions. Then, plant parts are used for medicine, namely roots, tubers (rhizomes), stems, leaves, shoots, and parts of plant skin. Furthermore, the techniques of composition in the traditional treatment of the Dayak Bakumpai tribe are carried out by drinking, smearing, rubbing, sticking, evaporating, and watering to the body part (bathing).

Generally, weeds are considered as nuisances in the garden and enemies to the farmer, as there is a misconception that they are useless. Many of the herbs used in Indian traditional medicine and tribal medicine are considered weeds by agriculturists and field botanists (for example, Phyllanthus amarus L., Eclipta alba L.,Centella asiatica (L.) etc.). Even though many of these weeds have high ethnopharmacological importance, they are being destroyed and there is a lack of scientific knowledge and guidance. In the Nilgiris many medicinally valuable weeds like Achyranthes bidentata Blume., Artemisia nilagirica Clarke., Centella asiaticaL., are very prominent having good therapeutic values like diuretic, antimalarial and brain tonic. The main aim of this review is to expose the important pharmacodynamic and ethnomedicinal values of 50 prominent weeds belongs to 26 different families that grow wild in the Nilgiris. It is possible that some of these weeds could provide an additional income to farmers. There is increasing evidence to support that weeds are relatively high in bioactive molecules thus very important for new drug discovery. Innovative research should be encouraged and scientific workshops conducted by government bodies to communicate the medicinal value of weeds, make weeds economically important and to fill the gap between weeds, farmers and the economy. Key words: Weeds, pharmacological importance, pharmacodynamic uses, Silybum marianum L., Artemisia parviflora Roxb.

The northeastern region of India constitutes one of the biodiversity hotspots of the world. The ethnic groups inhabiting this region practice their distinctive traditional knowledge systems using biodiversity for food, shelter and healthcare. Among the less-studied plants, Paederia foetida has been used by various ethnic tribes as food and medicine. Many of its therapeutic properties relate to the gastrointestinal system and suggest its potential utility for gastrointestinal ailments. This is a review of the ethnobotanical uses, phytochemistry and therapeutic properties of P. foetida compiled from various reports. P. foetida is promising as a remedy for life-style related conditions, especially treatment of ulcers. Its utility highlights the need for proper evaluation of tribal plants as medicines and the species could be considered for development of new drugs.

The present study was designed to investigate the anti-inflammatory activity of the water extract of Argyreia nervosa . Inflammatory diseases including different types of rheumatic diseases are very common throughout the world. Therefore the search for a better tolerated anti-inflammatory agent appears to be a necessity. Argyreia nervosa is used as a folk medicine for the treatment of inflammation in India. Present study revealed that the plant Argyreia nervosa possesses a significant anti-inflammatory activity as evidencesd in carrageenan induced paw edema method, which supports the folkloric claim of the anti-inflammatory activity of the plant. Our finding supports the reported therapeutic use of herb Argyreia nervosa in tribal medicine for the treatment of inflammation.

The uses of traditional medicinal plants for primary health care have steadily increased worldwide in recent years. Scientists are in search of new phytochemicals that could be developed as useful anti-microbials for treatment of infectious diseases. Currently, out of 80% of pharmaceuticals derived from plants, very few are now being used as anti-microbials. Plants are rich in a wide variety of secondary metabolites that have found anti-microbial properties. This review highlights the current status of traditional medicine, its contribution to modern medicine, recent trends in the evaluation of anti-microbials with a special emphasis upon some tribal medicine,in vitroandin vivoexperimental design for screening, and therapeutic efficacy in safety and human clinical trails for commercial outlet. Many of these commercially available compounds are crude preparations administered without performing human clinical trials. Recent methods are useful to standardize the extraction for scientific investigation of new phytochemicals and anti-microbials of traditionally used plants. It is concluded that once the local ethnomedical preparations of traditional sources are scientifically evaluated before dispensing they should replace existing drugs commonly used for the therapeutic treatment of infection. This method should be put into practice for future investigations in the field of ethnopharmacology, phytochemistry, ethnobotany and other biological fields for drug discovery.

The materia medica of Indian medicine is usually characterized as extremely rich. The number of drugs employed is very large and varied indeed. Yet, the pharmacopoeia of classical Āyurveda is restricted. Substances known in Vedic times are absent. The most famous example of these is soma.1 Numerous plants used in tribal medicine have not been incorporated. Moreover, the commentators on the early texts explicitly declare that they are no longer familiar with the identity of several notorious plants, such as those composing the octad designated as the aṣṭavarga which consists of eight ingredients of important compound medicines. When these commentators are at a loss with regard to the identities of plants or animals, they sometimes refer to tribes, mostly the Kirātas and Śabaras, as still possessing the relevant knowledge and to be consulted on the matter. Examples are the poisonous substances listed in the Carakasaṃhitā (Ca.) and Suśrutasaṃhitā (Su.).2

The tribals residing in Satpuda hills are illiterate, socio-economically backward and still depend on medicinal plants for healthcare and for treatment of various diseases. The objective of the present study was to investigate ethnomedicinal claims of some distinctive medicinal plants utilized by Pawara tribal in the Satpuda hills. Methodology used to investigate ethnomedicinal claims include seasonwise field visits, collection of information from tribal medicine men (Badwa), patients and elderly person in and around study area. Similar use of plants told by minimum three Badwas were taken into consideration and cross-checked with eight elderly persons having traditional knowledge of plants and two to five patients who received treatment from Badwa. Present investigation revealed that tribals are regularly using 52 species of plants belonging to 36 families to cure diseases like skin disorders, burn, diarrhea, jaundice, mouth ulcer, fever, joint pain, abdominal pain, migraine, menstrual problems, urinary problems, wounds, dog bite, as anthelmintic and abortifacient. The study revealed 14 new ethnomedicinal uses of plants not reported previously in the literature and could help to find out new lead compounds for welfare of mankind under present day patent regime. Medicinal plant knowledge gained from tribals would be very useful for pharmacognosists and pharmacologists.

Tribal medicine is essentially a very age old medicine without recognition among the modern scientific community due to its lack of presence in the scientific fraternity which can be attributed to the fact that most tribal medicines lack advertisement and are secluded as they are only used by a fraction of the people across the globe in various tribal areas of Africa, India, North America, Australia, New Zealand, Pakistan and Central Asia. Traditional remedies form an essential and important part of the cultural and religious life of tribals. Tribal medicines are mainly herbs in nature just like in the case of Ayurveda, homeopathy, traditional Chinese medicine and Unani system of medicine. Nearly half the population globally relies on herbal medicine as do many tribals. A wide range of herbs are normally included in many forms of medicine during various stages of pregnancy and to regulate the menstrual cycle.

A Survey Of The Medicinal Plants Used By The Tharu Tribe Of The Chitwan District, Nepal Was Carried Out In Four Tharu Villages (Meghauli, Bangain, Baghmara and Sauraha) and Their Adjoining Areas In Cooperation With Tribal Medicine Men, Called “Guruwas”. A Total Of 71 Plants Were Identified To Be Of Medicinal Use To The Tharus. The Plants Were Used To Treat A Range Of Diseases Including Headache, Diarrhoea, and Problems Associated With Menstruation and Pregnancy. Most Of The Plants Were Commonly Used By All Four Groups Of Tharus.

Ceiba pentandra (Kapok trees) serve the purpose of drug which we know as tribal medicine. Based on research before, most of secondary metabolites were found in the stem and stem water of C. pentandra which could produce antimicrobial compounds against Staphylococcus aureus and Escherichia coli. Nevertheless, little is known about the diversity of endophytic microorganisms inhabit the stem and stem water of C. pentandra and their potential to produce bioactive compounds. The purpose of this work was to know the diversity of endophytic microorganisms inhabited the stem and stem water of C. pentandra. The microbes were isolated from the stem and stem water of C. pentandra. The endophytes were characterized based on the morphology appearance of the microbial endophytes microscopical and macroscopical. From the samples of stem water, 278 isolates of the microbial endophytes grew at NA medium and 31-257 isolates at PDA medium whereas from stem, 4 isolates of the microbial endophytes grew at NA medium and 2 isolates at PDA medium. When identified morphologically and biochemically, only 7 colonies at stem water and 5 colonies at stem had showed identifiable differences. Among the microbial group the most frequently in endophytic association with stem water may it be khamir. Meanwhile, bacteria was the most frequently in endophytic association with stem. This research indicated that culturable endophytes in the stem and stem water of C. pentandra were very diverse. Microbial endophytes are suggested as an outstanding source of bioactive natural products that could be useful for medicines.Keywords: Ceiba pentandra, microbial endophytes, diversity

The present ethnobotanical exploration study presents the folk medicinal uses of certain plants by tribes of the Sonbhadra district in the Uttar Pradesh state of India. One hundred and twenty five plants from 57 families, which are therapeutically used against different diseases, such as cough, cold, dysentery, diarrhoea, ulcers, diabetes, male and female weakness, snake-bite and skin disorders are covered in this report. Part of the plant used, dosage and the mode of drug administration in different ailments are described.

The paper provides a brief account of 11 plant species used by the tribal people of the district Purulia, West Bengal, India. Most of the plant species are common in this district and some have not been reported earlier for abortive purposes, pharmacology for preparation of medicines for antifertility. All these data were obtained from the tribal medicine men (ojha). At least 10 interview reports of various tribal medicine men were recorded. Parts of various medicinal plants were observed personally, collected and preserved as herbarium specimens for proper identification. The reports of various indigenous methods may help to give some clue in searching the potent contraceptives.

SYNOPSIS The survival of African tribal medicine is discussed in relation to its legal status and therapeutical value. There are indications that it was not grossly deficient, at the time when White settlement began, in relation to either tribal needs or European medical practice. The associated pattern of ideas in tribal society is surveyed, and a parallel is drawn with attitudes to magic in European mediaeval society. Modern medicine is now firmly based on scientific method; tribal medicine remains essentially unscientific. If European precedent is followed, superstitious beliefs are likely to decline as the number of Africans trained in science and rational thought increases.

The concept relating emotional stress to heart disease probably goes back before recorded history since social and emotional causes were and still are prominently considered by practitioners of tribal medicine. In societies we call primitive local rules and taboos were enforced by literally death dealing words and gestures.

We stand today at the threshold of a new era of medical knowledge. But a few years have passed since anatomy was the only branch of medicine which was based on accurate observation and proved fact; physiology and histology were studied almost entirely from a hypothetic standpoint; obstetrics was practiced even among the well-to-do largely by ignorant "grannies," with disastrous results to both mother and child. Minor surgery was attempted early, but, because of the ignorance of the causes of sepsis, the results were often as fatal as the condition for which the operation was performed; while therapeutics was practiced with an empiricism comparable with the fetish of the aboriginal tribal medicine man. All of this was primitive indeed, and yet what is rapidly being recognized as the most important branch of medicine, pediatrics, was practically unknown. A sick child was the bete noire of the physician, who either guessed

A complete history of medicine is more a history of errors and blunders than of success. Not long ago clinical medicine simulated, in many respects, tribal medicine of the dark jungles, which included the use of concoctions of herbs and many other substances and arbitrary medical rituals. As recently as 10 years ago, the management of subacute bacterial endocarditis was primitive and irrational, and this is still true for many diseases today. Surely, when the cure for malignant neoplasia is discovered, most of the present elaborate, expensive, yet inadequate, therapeutic procedures will seem to resemble closely the procedures of the tribal medicine man. The introduction of antibiotic drugs represented one of the greatest advancements in therapy ever achieved by man, an advancement which reduced even fairly recent therapy, control, and prevention of bacterial infections to errors, blunders, and expensive ineffective empiric procedures. Whereas such objective reflection may be considered pessimistic