Questions related to Ethnomedicine
I just want to have a positive critique from experts in the field of Ethnobiology and Ethnomedicine on our recently introduced Index published as a journal paper under the title "A new ethnobiological similarity index for the evaluation of novel use reports" in the journal of Applied Ecology and Environmental Research 17(2):2765-2777
Thanks for your time!
Currently working on a project that will focus on Andrographis paniculata and andrographolide, me and my team is currently looking for supporting studies to establish a strong stand. The study will be highlighting the importance and relevance of andrographolide in modern medicine.
For the advancement of research!
We always hear that herbal medicines don't have side effects beacuse they are natural. However, the synthetic drugs are associated with a lot of side effects. How true is this statement?
in 2008 after my epidemiological thesis in biology/ethnomedicine I started the development of the FCMapper. About 2010 I started studying fine arts and worked in the field of Art&Science since then. 2018 I got a one year stipend from the state of Carinthia for developing FCM as an artistc method.
In which kind of fields do you plan to work with FCM in this project? Which kind of scientists and experts will be involved into this project?
It would be great to contribute to a bigger project to bring FCM out of academia - into museums and also public space.
Kind regards, Michael
I was not satisfied with the not-scrupulous descriptions which were often used in many medical or ethnological or other scientific articles. Their goal was to describe the manual methods, the hand movements of a therapist, e.g. a bonesetter, during his or her treatment on a patient. I would appreciate your comments on my thesis of 1999 in which I developed a drawing method, "positiographical cinemanalysis". My goal was to study more exactly than before a film or video, to present the individual methods of any manual therapist. To draw a film frame consciously with a detailed described drawing method, with bare hands, means studying of a view very detailed. It helps the scientific conceptualization and understanding of visual stationary or moving persons or objects. My thesis: Hernesniemi, A: Presentation of bonesetter-patient collaboration through positiographical cinemanalysis (Oulu 1999) can be read at my profile at Research Gate.
If exist, an official copyright or patent agreement took place with the owner of the prescription, the informant in the article, by mediating the author(s)..
I have to carry out hepatoprotective screening of few ethnomedicinal plants using alcohol as hepatotoxicant. I went through several papers, but none has mentioned the alcohol percentage orally to be given to rats. Kindly help
I am basically using medicinal leeches for therapeutic purposes but getting very hard to arrange sterile leeches so looking for the help to establish a leech bank or small leech farm for their breeding and maintaining the standard storage conditions.
I am currently working on snake venom enzymes inhibition by crude plant extracts. I found one of the plant extracts working very effectively in different enzyme inhibitions. When I communicate the same results in reputed Journal, Reviewers asked for standards or positive controls. During the experiment, I have used venom activity in absence of plant extract as a control and also the proper blanks were maintained. Now my doubt is that, what is the necessity to have positive controls when I can easily say whether the experimental design is correct or wrong with controls itself? Could anyone explain this?
I want apply different statistical tools (methods) to analyse my ethnomedicinal and ethnobotanical data and information.
Ethnobotany, ethnomedicine, ethnopharmacology etc. all depend upon the traditional use of plant/plant parts at medicinal and other related purpose by the so called ethnic people. The obtained such knowledge from their ancestors. Presently we are validating such claims with the tools and knowledge base presently available. Can we say the claims are false or not true if we can not find any effect by our present way of validation which only covers the study of effects of extracted material of dry plant parts only? According to Charak Samhita, five type of extracts can be prepared from any plant part which are having different grade of actions. Presently we make extract from dry plant part by use of different solvents and study the efficacy of the solvent extracts on different models. Is it a complete, foolproof study? We can also study the medicinal plant parts at fresh condition just after collection from the living plant, as they are used by the ethnic people more or less in this form.
He was an important investigator in the theory and methods of culture studies. When I began my own studies in ethnomedicine in Finland in 1981, I learned to know him. Living in Turku, he gave me advice at our yearly meetings until 1990's. Studying now musicology in Turku, I am again reading his articles about the practice and theory of ethnographic fieldwork.
I would be interested to know how you see his scientific impact at the moment ?
How to protect the traditional ethnomedicinal knowledge of the use of the particular species concerned? As a first step I have identified the chemical responsible for the particular therapy and have not published the paper yet. I first want to get a patent on that.
I want to see the relationship between plants and people (how indigenous plants and non-indigenous people or non-indigenous plants and indigenous people are interrelated). Again how do non-indigenous people deal with primary sites and indigenous people deal with secondary sites?
A traditional healer is a person who is recognized by the community in which he lives as competent to provide traditional health care. They usually practices healing from generation to generation and uses traditional healing methods and medicine that are not scientifically tested. Most of these treatment methods are orally transmitted and have not been documented.
The knowledge of the traditional healers in Sri Lanka is currently tested by the Ministry of Indigenous Medicine by conducting a written and an oral test. The testers are usually Indigenous Medical Doctors who have scientifically studied Ayurveda, Siddha or Unani and have passed out from University.
My concern is whether such system of assessing traditional healers could really assess the knowledge of the healers? and What are the concerns in assessing the knowledge of the traditional healer who doesn't have a mainstream academic education in healing.