As receitas médicas de Hannah Woolley: prática cotidiana e autoridade feminina na Inglaterra do século XVII / The medicinal recipes of Hannah Woolley: everyday practice and female authority in seventeenth-century England

Resumo O artigo retrata os interesses de uma escritora inglesa do século XVII sobre cuidados médicos, e as razões que a levaram a publicar textos sobre essa matéria. Hannah Woolley tecia orientações sobre diversos assuntos do âmbito doméstico, entre os quais receitas para preservar a beleza e a saúde. O artigo investiga os princípios que regiam o preparo dessas receitas, as intenções de Woolley ao escrever sobre o tema, e a maneira como a medicina acadêmica era traduzida e praticada por mulheres no cotidiano da época. O delineamento dessas questões ajudará a elucidar o cenário de atuação das curadoras letradas e a natureza das relações que teceram com os médicos eruditos.

Abstract This article describes a seventeenth-century English woman writer's interests in medical care and the reasons that led her to publish texts on this topic. Hannah Woolley offered guidance on a wide variety of topics in the domestic sphere, including recipes for health and beauty. Here we investigate the principles that governed the preparation of these recipes, Woolley's intentions in writing on this topic, and the way in which academic medicine was translated and practiced by women routinely during this period. Defining these issues will help shed light on the scenario in which literate female healers worked and the nature of their relationships with learned physicians.

Ethnobotanical survey of plants used for the managememnt of hypertension in Zango Kataf, Kaduna state, Nigeria

Zango Kataf is home to a diverse range of medicinal plant species among which are herbs used for the management of high blood pressure. This study was conducted to document the antihypertensive plants used by indigenes of Zango Kataf , Kaduna State, Nigeria. Seventeen (17) herbal healers were interviewed (using a semi structure questionnaire) in order to gather information about their knowledge of plants used for the treatment of hypertension. A total of twenty-three (23) antihypertensive plants (Zingiber officinale, Carica papaya, Lycopersicon esculentum, Anacardium occidentale, Annona senegalensis, Moringa oleifera, Newbouldia laevis, Vernonia amygdalina, Vitex doniana, Cymbopogon citratus, Terminalia catappa, Sesamum indicum, Hibiscus sabdariffa, Piliostigma reticulatum, Nelsonia canescens, Hibiscus cannabinus, Allium sativum, Aloe vera, Pavetta crassipes, Ocimum basilicum, Ocimum gratissimum, Persea americana and Eucalyptus globulus) used for the treatment of hypertension were identified. The identified plant species belong to 21 families. Most of the ethnomedicinal plant parts used were leaves. It was concluded that herbal healers in Zango Kataf Local Government area of Kaduna State hold medicinal knowledge of plants used for the treatment of hypertension.

Snakebite and its management in rural West Bengal: The unspoken truth

Background: Snakebite is a common medical emergency in tropical India where agriculture is a major source of earning livelihood. Snakebite has a significant impact on human health and economy. The situation worsens when the majority of snakebite victims adopt harmful practices such as application of tourniquets due to prevalent myths and misconceptions. Objectives: The objective of the study was to study the socio-demographic profile of the study population, to estimate the prevalence of snakebite in the study area, and to assess the knowledge and treatment seeking behavior of the study population regarding snakebite and its management. Materials and Methods: A total of 135 households of Muchisa village of West Bengal were selected by consecutive sampling and one adult member of the household was interviewed with a pre-designed schedule. Results: Majority of the study population were in the age group of 30–60 years (69.5%), females (52.6%), and Hindu (74.8%). Nearly 59.1% (100) of the population were educated up to primary level. Nearly 15.56% of the study population in our study gave a history of snakebite. Nearly 81.1% of study population correctly differentiated between poisonous and nonpoisonous snakebites based on signs and symptoms of the victim. When asked about why snakebite, the villagers said that snakebite when they were touched (57.04%) or hit (33.33%). About 57.78% of the population believed that snakebite can be managed by traditional faith healers (Ojha). The majority preferred tying a tourniquet/similar material above the bite mark. Conclusion: It is essential to communicate about the appropriate management of a snakebite victim to the communities at risk of snakebite.

Integration of traditional herbal medicines among the indigenous communities in Thiruvarur District of Tamil Nadu, India

Background: Ethnobotanical studies are recognized as effective methods of finding locally importantplants for discovery of crude drugs. Siddha medicinal system is prevailed in south Indian states principally in Tamil Nadu and gaining recognition as alternative medicine among the indigenous communitiesfor their primary healthcare needs.Objectives: The study was aimed to explore and document folk medicinal plant knowledge among thelocal people in Puliyankudi village of Thiruvarur District, Tamil Nadu, India.Materials and methods: An ethnobotanical study was carried out during February 2016 to January 2017among the local people in study area. Traditional healers, traders, local vendors and local people who arepracticing herbal medicines were approached for documentation of folk medicinal uses. Acquired resultswere further analyzed with descriptive statistical methods such as use value (UV) and informantconsensus factor (ICF).Results: During the survey, a total 116 plant species from 49 families and 103 genera were recorded totreat 73 types of ailments. Among the plant parts used for preparation of medicine, leaves (73 reports)are often used and predominant method of preparation of medicine is paste (56 reports). Limoniaacidissima was reported by all the interviewed informants with an UV of 0.98 and kidney problems havehighest ICF value of 0.91.Conclusion: Plants with highest use values in the study indicates possible occurrence of valuable metabolites and should be investigated for associated pharmacological activities which leads to development of potential new drugs to treat various ailments.© 2017 Transdisciplinary University, Bangalore and World Ayurveda Foundation. Publishing Services byElsevier B.V. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/)

Ethno-medicinal Use of Crotalaria retusa L. (Fabaceae), a Pyrrolizidine Alkaloid Toxic Plant

Objective:This current study was designed to investigate the ethno-medicinal uses of C. retusaand to learn about the knowledges of its toxicity. Methods: Questionnaires were administered to herbalists and traditional healers from Ouagadougou town in national language Mooré or Dioula. Data on the ethno-medicinal use of C. retusa, the plant part used, the modes of preparation and administration and the knowledges on its toxicity were collected for each interviewed respondents. Relative frequency of citation of each disease was calculated using Microsoft Excel softwareResults: C. retusais mentioned by all the respondents to be used in the folklore system of medicine for the treat of various diseases including infectious and psychotropic diseases. Nine (09) diseases treated with C. retusa have been cited by respondents. The most diseases cited were congenital syphilis (72.5%) followed by malaria (7.5%)and hallucinations (7.5%). The whole plantis more used and the decoction is the main form of preparation. The main modes of the administration of the drug were purgative, drink and bath. The toxicity of C. retusa hasn’t been stated by no respondents.Conclusion:C. retusa is a potent medicinal plant of the folklore system medicine of Burkina Faso.A general lack of knowledge on the potential toxicity of this plant among the herbalists and traditional healers is also evident. Further investigations are necessary to inform about the toxicity of this plant and preventive measures to undertake for the prevention of any intoxication.

Interpretações locais sobre a malária e o discurso sobre os provedores tradicionais de cuidados de saúde no sul de Moçambique / Local interpretations on malaria and the discourse on the traditional health care providers in southern Mozambique

As narrativas sobre o diagnóstico e as causas da malária são diversas e aparentemente ambíguas, sendo baseadas para além do corpo, nas relações sociais estabelecidas entre pares, os seus antepassados e a natureza. Com base num estudo qualitativo e na permanência em Moçambique durante quatro anos, este artigo pretende analisar os discursos dos pacientes e praticantes biomédicos sobre os provedores de cuidados de saúde tradicionais, isto é, tinyanga e pastores ziones, articulando-os com as terminologias locais da malária, num distrito rural no sul de Moçambique. No atual contexto de pluralismo terapêutico e elevada mobilidade, a falta de compaixão e solidariedade atribuída aos tinyanga é fundamentada pela monetarização e comoditização dos seus saberes e rituais medicinais, bem como pela competição com outros provedores na captação de doentes. A implantação das igrejas ziones, de cariz cristão e com práticas terapêuticas semelhantes às dos tinyanga, apresenta-se como uma solução local vantajosa devido à forte ligação comunitária, ao consolo e reciprocidade entre os seus membros e aos resultados terapêuticos a baixo custo. No nível das políticas de saúde e da prática clínica, a invisibilidade dos pastores ziones e o papel subalterno dos tinyanga é gerido à medida dos interesses, das ideias vagas e dos preconceitos que os provedores biomédicos possuem sobre esses provedores terapêuticos. A implementação de políticas de saúde que atendam à diversidade local, às relações de poder existentes e aos conhecimentos e práticas médicas podem fortalecer os cuidados biomédicos prestados e harmonizar as relações entre os provedores e a população.

The narratives on the diagnosis and causes of malaria are diverse and apparently ambiguous, being based beyond the body, on the social relations among peers, their ancestors, and nature. Based on a qualitative study and a four-year stay in Mozambique, this article analyzes the discourses of patients and biomedical practitioners on traditional health care providers, i.e., tinyanga and zion pastors, linking them to local terminology of malaria, in a rural district in southern Mozambique. In the current context of therapeutic pluralism and high mobility, the lack of solidarity and compassion attributed to tinyanga is supported by the monetization and commodification of their medicinal rituals and knowledge, as well as by competition with other providers in attracting patients. The implementation of zion churches, of Christian nature and performing therapeutic practices similar to tinyanga, is presented as a local advantageous solution due to the strong community connection, the comfort and reciprocity among the members, and the therapeutic results at low cost. In terms of health care policies and clinical practice, the invisibility of zion pastors and the subordinate role of healers is managed according to interests, based on vague ideas and prejudices from biomedical providers. The implementation of health policies that address the local diversity, the existing power relations and medical knowledge and practices can strengthen the biomedical care services and harmonize relations between the providers and the population.

Herbalists, traditional healers and pharmacists: a view of the tuberculosis in Ghana

This paper is the result of a visit by Brazilian researchers to Ghana, with the aim of improving understanding of the relationship between traditional healers and conventional health practices, specifically in relation to tuberculosis. Through this exploratory visit, this group of researchers promoted by the Edital Pro Africa (CNPq) had an opportunity to learn about, reflect on, and discuss the different social, economic and cultural realities and contexts that have led to the different health conditions and forms of healthcare in Ghana. Besides the direct relationship between the social and economic conditions of the country and the health of its population, it was also concluded that there is a clear distancing, in the Ghanaian reality, between the traditional healers and the conventional system, in terms of culture and modes of operation, each constituting isolated systems with little or no collaboration between them.The visit enabled us to see the difficulties involved in managing TB, including diagnosis, treatment, monitoring and co-infection with HIV. The majority of patients with TB only go to hospital after several attempts at self-medication, due to the non-specificity of the principal symptoms, and also to the trust in the traditional medicine. Initiatives to encourage research into medicinal plants in Ghana are seeking partnerships with developed countries, but not always with clear or secure national interests. For the traditional healers, there are high hopes that the information gathered by researchers from the local universities, on the plants and traditional methods they use, will result in affirmation and recognition of their practices, but they complain strongly that they receive no feedback on the research carried out.

An ethnobotanical study of plants used for the treatment of livestock diseases in Tikamgarh District of Bundelkhand, Central India

Objective: To explore and document the information regarding usage of ethnoveterinary medicinal plants utilized by rural farmers and traditional herbal healers for livestock healthcare in Tikamgarh District of Bundelkhnad, Central India. Methods: The remote villages of Tikamgarh district were regularly visited from July 2011 to June 2012. Following the methods of Jain and Goel (1995) information regarding the usage of ethnoveterinary medicinal plants was collected.Results:various plant parts and their combinations for the treatment of more than 36 diseases in the studied area. Trees (17 species) were found to be the most used Ethnoveterinary medicinal plants followed by herbs (15 species), shrubs (6 species) and grasses (3) in descending order. The most common diseases cough, diarrhoea and fever were treated by 04 ethnoveterinary medicinal plant species.Conclusions:The present study recommended that the crop and medicinal plant genetic A total of 41 plant species in 39 genera and 25 families were used traditionally with resources cannot be conserved and protected without conserving/managing of the agro-ecosystem or natural habitat of medicinal plants and the socio-cultural organization of the local people. The same may be applied to protect indigenous knowledge, related to the use of medicinal and other wild plants. Introduction of medicinal plants in degraded government and common lands could be another option for promoting the rural economy together with environmental conservation, but has not received attention in the land rehabilitation programs in this region.

An ethnobotanical study of plants used for the treatment of livestock diseases in Tikamgarh District of Bundelkhand, Central India

<p><b>OBJECTIVE</b>To explore and document the information regarding usage of ethnoveterinary medicinal plants utilized by rural farmers and traditional herbal healers for livestock healthcare in Tikamgarh District of Bundelkhnad, Central India.</p><p><b>METHODS</b>The remote villages of Tikamgarh district were regularly visited from July 2011 to June 2012. Following the methods of Jain and Goel (1995) information regarding the usage of ethnoveterinary medicinal plants was collected.</p><p><b>RESULTS</b>A total of 41 plant species in 39 genera and 25 families were used traditionally with various plant parts and their combinations for the treatment of more than 36 diseases in the studied area. Trees (17 species) were found to be the most used Ethnoveterinary medicinal plants followed by herbs (15 species), shrubs (6 species) and grasses (3) in descending order. The most common diseases cough, diarrhoea and fever were treated by 04 ethnoveterinary medicinal plant species.</p><p><b>CONCLUSIONS</b>The present study recommended that the crop and medicinal plant genetic resources cannot be conserved and protected without conserving/managing of the agro-ecosystem or natural habitat of medicinal plants and the socio-cultural organization of the local people. The same may be applied to protect indigenous knowledge, related to the use of medicinal and other wild plants. Introduction of medicinal plants in degraded government and common lands could be another option for promoting the rural economy together with environmental conservation, but has not received attention in the land rehabilitation programs in this region.</p>

Forest-Based Medicinal Plants Rendering their Services to the Rural Community of Assam, India.

Forests are the main biological resource areas from where reportedly 80% of the medicinal plants are collected by the rural communities of the state. Traditional folk medicines, mainly based on plants, occupy a significant position today, especially in the developing countries, where modern health care service is limited. Medicinal plants are gaining global importance owing to the fact that herbal drugs are cost-effective, easily available and most reportedly, with negligible side effects. Safe, effective and inexpensive indigenous remedies had been practiced by the people of both tribal and rural society of Assam from time immemorial. Therefore, the need of the hour is to harness this natural resource sustainably for the socio-economic development of the indigenous communities. Hence, a strategy for sustainable harvesting practice needs to be developed that would ensure preservation of the valuable medicinal plants in situ while addressing the needs of the rural communities. The present study is, thus, an attempt to highlight the common medicinal plants of forested region as used by the rural poor community for different kinds of treatment as the rural local healers usually practice for treatment of diseases in their locality.

Some Traditional Health Care Practices of Jaundice in Parts of Western Assam (North East India).

The very old traditional Indian herbal medicinal heritage flow in two streams –one is codified classical stream and the other one is the non-codified or the oral folk .The codified system is more institutionalized and is basically of four types - Ayurveda, Sidha, Unani and Gsorigpa.It is interesting that the non- codified systems are more popularly known as Local Health Tradition (LHT) though it is informal it exists among various ethnic and traditional communities of India more particularly in North East India of which the study area i. e. Western Assam being a part is found to be rich in such traditional herbal system of health care practices. Western Assam is located at the extreme western part of Assam it extends from 89049/20// E longitude to 91048/16// longitude and 25027/ N latitude to 26054// latitude covering lower Brahmaputra valley. For primary data collection the fields were visited frequently meeting the local people specially these people who are well experienced with the knowledge of local health practices through interview during 2012- 2013. During data collection it was found that there are many knowledgeable persons in the field of herbal health care practices who often practice their medicinal systems to cure various types of diseases like piles, fever ,stomach disorder, eye problem, bone problem including some minor bodily disorders .But in this paper importance is given to one of the very dangerous more common disease that is Jaundice which is caused by an excess of a waste product bilirubin in blood after the removal of iron from hemoglobin ;this excess bilirubin may leak out into surrounding tissues saturating them with this yellow substance. Here 5 main herbal recipes are analyzed and presented in a very lucid scientific way. Thus the herbal preparations presented here practiced by various knowledgeable persons in herbal medicines (known as Ojha, Kobiraj, Bej, Healers etc.) which are often found very active preparations against Jaundice. People from various parts come to these persons and found utilized in curing this very dangerous disease. Traditionally they are practicing their knowledge generation by generation as means of their livelihood besides serving mass people at the time of distress.

Screening Utility, Local Perceptions, and Care-seeking for Reported Jaundeesh among Respondents Lacking Signs of Icterus in Rural Bangladesh.

In rural Bangladesh, acute viral hepatitis presents a significant burden on the public-health system. As part of the formative work for a large epidemiologic study of hepatitis E in rural Bangladesh, we sought to identify local terms that could be used for population-based screening of acute viral hepatitis. Exploration of the local term jaundeesh for screening utility identified a high burden of reported jaundeesh among individuals without symptoms of icterus. Recognizing that local perceptions of illness may differ from biomedical definitions of disease, we also sought to characterize the perceived aetiology, care-seeking patterns, diagnostic symptoms, and treatments for reported jaundeesh in the absence of icteric symptoms to inform future population-based studies on reported morbidities. We conducted a cross-sectional survey among 1,441 randomly-selected subjects to identify the prevalence of reported jaundeesh and to test the validity of this local term to detect signs of icterus. To characterize the perceived aetiology and care-seeking patterns for jaundeesh among the majority of respondents, we conducted in-depth interviews with 100 respondents who self-reported jaundeesh but lacked clinical signs of icterus. To describe diagnostic symptoms and treatments, in-depth interviews were also performed with 25 kabirajs or traditional faith healers commonly visited for jaundeesh. Of the 1,441 randomly-selected participants, one-fourth (n=361) reported jaundeesh, with only a third (n=122) reporting yellow eyes or skin, representative of icterus; Jaundeesh had a positive predictive value of 34% for detection of yellow eyes or skin. Anicteric patients with reported jaundeesh perceived their illnesses to result from humoral imbalances, most commonly treated by amulets, ritual handwashing, and bathing with herbal medicines. Jaundeesh patients primarily sought folk and spiritual remedies from informal care providers, with only 19% visiting allopathic care providers. Although the local term jaundeesh appeared to have limited epidemiologic utility to screen for acute symptomatic viral hepatitis, this term described a syndrome perceived to occur frequently in this population. Future population-based studies conducting surveillance for acute hepatitis should use caution in the use and interpretation of self-reported jaundeesh. Further study of jaundeesh may provide insight into the appropriate public-health response to this syndrome.

Health Seeking Behaviour and MCH Care Practices in Fishermen Community.

Background: All people, whether rural or urban, have their own beliefs and practices concerning health and disease. It is now widely recognized that cultural factors are deeply involved in all affairs of man, including health and sickness. The problem affecting the health of the mother and the child are multi-factorial. Despite current efforts, the health of the mother and the child still constitutes one of the most serious health problems affecting the community, particularly in the developing countries. Objectives: The following study was carried out to find the: i) Health seeking behaviour of mother for illnesses in children; ii) Status of antenatal care and postnatal care amongst women of fishermen community. Materials and Methods: Women of fishermen community in the Macchipura area of Khambat falling in the age group of 15-45 and having at least one child in the age group 1-2 year (above 1year and less than 2 years) were selected for the study. Results and Conclusions: A total of 64(87.6 %) mothers would like to go to a doctor in case of medical needs. 22(30.13%) mothers took ANC. All the 22 mothers were given TT injection as well as Iron folic acid tablets. Blood pressure was measured in 21 women and also the weight was taken in these women. 66 (90.41%) deliveries were conducted by trained dai in that area. Antenatal and postnatal care services need to be strengthened for these fisherwomen. The good thing was that a good proportion of mothers were willing to go to a doctor besides having an inclination to practice the traditional ways.

An overview of medicinal plants as wound healers.

Wound healing is an integrated cellular and biochemical process of restoring normal structure functions of damaged tissue. Healing is a natural phenomenon by which body itself overcome the damaged to the tissue but the rate of healing is very slow and chance of microbial infection is high. Improvement in healing process can be accomplish either shorten the time required for healing or to minimize the undesired consequences. India has a rich tradition of plant-based knowledge on healthcare system. Several herbs and medicinal plants proved to be a wound healers were identified and formulated for treatment and management of wounds. Various herbal products have been used in management and treatment of wounds over the years. The present review attempt to highlight some herbs and medicinal plants proved to be scientifically used for the treatment of cuts and wounds as a wound healer.

Observations of Medicinal Plants Used By Kukna Tribes of Jhavada Villages of Waghai Forest, Dangs DT, Gujarat, India.

Ethnobotanical survey was carried out among the Kukna tribes in Jhavada villages of Dangs district, Gujarat located in Waghai forest. There are 46 plant species belonging to 30 families were identified from the study site based on the information collected from herbal healers to cure diseases such as diarrhoea, skin disease, cough, cold, ulcer, diabetes, constipation and Jaundice. Study of indigenous knowledge and herbal medical practices has very much welcoming by modern drug designers due to their positive results. The goal is to preserve, manage and use the biodiversity and the tribal knowledge for their welfare and others.

‘First we go to the small doctor’: First contact for curative health care sought by rural communities in Andhra Pradesh & Orissa, India.

Background & objectives: Against the backdrop of insufficient public supply of primary care and reports of informal providers, the present study sought to collect descriptive evidence on 1st contact curative health care seeking choices among rural communities in two States of India - Andhra Pradesh (AP) and Orissa. Methods: The cross-sectional study design combined a Household Survey (1,810 households in AP; 5,342 in Orissa), 48 Focus Group Discussions (19 in AP; 29 in Orissa), and 61 Key Informant Interviews with healthcare providers (22 in AP; 39 in Orissa). Results: In AP, 69.5 per cent of respondents accessed non-degree allopathic practitioners (NDAPs) practicing in or near their village; in Orissa, 40.2 per cent chose first curative contact with NDAPs and 36.2 per cent with traditional healers. In AP, all NDAPs were private practitioners, in Orissa some pharmacists and nurses employed in health facilities, also practiced privately. Respondents explained their choice by proximity and providers’ readiness to make house-calls when needed. Less than a quarter of respondents chose qualified doctors as their first point of call: mostly private practitioners in AP, and public practitioners in Orissa. Amongst those who chose a qualified practitioner, the most frequent reason was doctors’ quality rather than proximity. Interpretation & conclusions: The results of this study show that most rural persons seek first level of curative healthcare close to home, and pay for a composite convenient service of consulting-cum-dispensing of medicines. NDAPs fill a huge demand for primary curative care which the public system does not satisfy, and are the de facto first level access in most cases.

Worth of Traditional Herbal System of Medicine for Curing Ailments Prevalent Across the Mountain Region of Uttarakhand, India.

The present study deals with 40 medicinal plant species used to cure a variety of ailments through traditional health care system by the local healers (Vaidyas). These plants were checked and verified from the available literature which revealed that the uses of these plants were newly recorded. Depth studies of 40 new recorded medicinal plants were documented with their different parts being used in herbal medicines. It was also found that one species or some times more species were used for curing one or many diseases together. The nature and type of symptoms of diseases reported of human beings were found varying across the region. All these different kinds of diseases were grouped in to three categories i.e. serious, moderate and common based on the risk factor and seriousness of disease in consultation with doctors practicing different streams of treatment i.e. Vaidyas, Ayurvedic and Allopathic. About more than 40% of local inhabitants were consulted, so as to reveals their perceptions on ranking of 10 common ailments prioritized by the local people based on their preference for opting herbal system of treatments. The traditional herbal system of medicine is one of the most important prevailing systems in the area where modern health care centre are rare or in very poor conditions.

Effect of aqueous extract of Terminalia catappa leaves on the glycaemia of rabbits.

Diabetes is a disease which affects 5% of Côte-d’Ivoire population. This is a worrying prevalence rate. Our search for means of fighting this affection made us to develop an herbal medicine from decoction of Terminalia catappa leaves. During the experience we carried out, rabbits received, orally, a solution of glucose (4 g/l). As treatment, the hyperglycaemic rabbits were given, glibenclamide (0.25 mg/ml) and herbal medicine to drink, 0.6 ml per 20 grams of body weight. Before administration of glucose overload, the animals had a basal glycaemia of 1.11 g/l. The not treated rabbits’ glycaemia increased and reached 1.39 g/l. The oral administration of glibenclamide lowers blood sugar at 0.86 g/l, after 180 minutes. At 2.5 mg/ml, the herbal medicine does not induce a significant hypoglycaemic effect. At 10 mg/ml, it decreases the hyperglycaemia to 1.05 g/l. At 40 mg/ml, it induces a significant decrease in blood glucose. A fall of 30% was observed. At 40 mg/ml, its effect on hyperglycaemic rabbits is compared to glibenclamide (0.25 mg/ml). The glibenclamide exerts on normoglycaemic rabbits a significant basal glucose-lowering effect unlike herbal medicine. The herbal medicine appears like an antidiabetic and produces its hypoglycaemic effect mainly through alkaloids, sterols or triterpens.

Trend of first consultation of persons with mental illness, and pattern of switch among services

Background:Psychiatric services in India are limited. As a result, a variety of people including faith healers, unqualifiedmedical professionals etc, form first line of contact for patients with mental illness. Also, faith in the medicalmodel of psychiatric illness may be shattered during course of treatment owing to chronicity of illness.Aim:This study was planned to understand the factors which lead the patients to faith healers and to assess thepercentage of patients switching over to faith healers from medical professionals.Methods:A hospital based study was conducted at Institute of Mental Health, Hyderabad on patients visiting outpatientdepartment using a semi structured questionnaire. The data was analysed using Microsoft excel version. Onlythe prevalence was estimated.Results:Among 98 people who were included in the study, males predominated. The socio demographic factors whichhad impact on patients approaching faith healer were; age less than 35 years, literacy, and family income.Urban or rural background did not have much impact on patients contacting faith healers. Patients consultingnon psychiatric medical professionals have higher switch compared to those consulting psychiatrists.Conclusion:There is a need to increase awareness regarding psychiatry among non-psychiatrists, with an effective referral system in place. Awareness programmes also should be targeted to general population.

Effect of aqueous extract of boerhavia diffusa leaves on the glycaemia of rabbits.

Diabetes touches approximately 5% of Côte-d’Ivoire population. This is a worrying prevalence rate. Our search for means of fighting this affection made us to develop an herbal medicine from decoction of Boerhavia diffusa leaves. An ethnopharmacological survey conducted in villages of Côted’Ivoire, made us discovered that Boerhavia diffusa is used by traditional healers as antidiabetic. In Laboratory, during the experience we carried out, rabbits received, orally, a solution of glucose (4 g/l). Before administration of glucose, the animals had a basal glycaemia of 1.11 ± 0.04 g/l. The not treated rabbits’ glycaemia increased and reached 1.39 g/l. The oral administration of glibenclamide lowers blood sugar at about 0.86 g/l, after 180 minutes. The others hyperglycaemic rabbits were given herbal medicine to drink, 0.6 ml per 20 grams of body weight. At 2.5 mg/ml, the phytomedicine does not induce hypoglycaemic effect. At 10 mg/ml, it makes the hyperglycaemia go down from 1.17 g/l to 0.91 g/l. At 40 mg/ml, it induces a significant decrease in blood glucose. A fall of 34 % was observed, 180 minutes later. The glibenclamide exerts a significant basal glucose-lowering effect. The herbal medicine exerts on basal glycaemia a deep action and can induce, at 40 mg/ml, a hypoglycaemic coma. The effect of herbal medicine (40 mg/ml) on hyperglycaemic rabbits is compared to glibenclamide (0.25 mg/ml). The herbal medicine has a hypoglycemic effect and appears like an antidiabetic and produces its hypoglycaemic effect mainly through alkaloids, sterols or triterpens.