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For citation: Amit Chanjta, Pankaj Gupta. Floristic Diversity and Traditional Healthcare Systems in Himachal Himalay, Altaian, Mongolian and Siberian Regions: Exploring the Generic Foundations //
URL: http://rectors.altstu.ru/ru/periodical/archiv/2021/1/articles/2_1.pdf DOI: 10.25712/ASTU.2410-485X.2021.01.009
UDK 001.38+001.892+001.92
Floristic Diversity and Traditional Healthcare Systems
in Himachal Himalay, Altaian, Mongolian and Siberian Regions: Exploring the Generic Foundations
Amit Chanjta, Pankaj Gupta1
1 Department of Interdisciplinary Studies, Institute of Integrated Himalayan Studies, Himachal Pradesh University, Summer Hill, Shimla
Introduction
For centuries, communities around the world have been practicing traditional herbal medicine for curing diseases for the reason that these are culturally suitable, more effective, and have fewer side effects [1]. The use of herbs for healing ailments corresponds with the evolution of human civilization and forms the basis of modern medicine [2]. However, with the development of modern medicine, people have realized the side effects of synthetic products, which has made them look back to the herbal remedial measures. Even many modern medicinal formulations derive the bioactive compounds from the plants and a few are directly used in drug preparation [3]. India has a well-established system of medicine known as Ayurved, which made use of plants, animals, and minerals for healing ailments. Himachal in the Indian Himalayan region, Altai mountains, parts of Mongolia, and Siberia owing to similar topographic and climatic conditions and bountiful natural resources have acted as biodiversity hotspots that have nurtured its countless civilizations. Like Himachal Himalay, the majestic beauty of Altai mountains, Mongolia, and Siberia is outstanding. The mountain slopes with pine and birch forests through pristine valleys and a few arid patches represent the entire region. These regions have sprawling nature and have a repository of medicinal herbs, folk healers, herbalists, and gatherers. However, with the passage of time, the developmental activities have not only threatened biodiversity but the survival of man, which calls for sustainable utilization of bioresources. The increasing demand for herbal medicines worldwide has necessitated the rational use of medicinal plants for curative purposes keeping in view the conservation of biodiversity. In this paper, an attempt has been made to analyze and compare the common elements in the floristic diversity and traditional medicine in Himachal Himalay and Altaian, Mongolian and Siberian regions. The primary
information gathered from selected sites of Himachal Himalay is compared to the secondary information gathered from research papers and reports on Altaian, Mongolian and Siberian Mountains.
Analyzing the Common Foundations
Herbal medicine is an important component of the codified system of medicine. The biodiversity not only constitute a major resource base for the traditional healthcare system and herbal industry but it provides livelihood and wellbeing security to a large section of population. The entire Himalayan region and Altaian, Mongolian and Siberian Mountains are floristically rich and houses a large number of useful plant species. The communities living in the inaccessible vales of Himachal, Altai, and adjacent Mongolia and Siberia have been using plants for diverse purposes, viz. medicinal, edibles, fuelwood, fodder, and religion. Some areas of Altai mountains, Mongolia and Siberia have close connections with Tibet; likewise, the border areas of Himachal also lie closer to Tibet and its reflection can be seen not only in the costumes and ornaments, lifestyle, foodways, and occupational patterns of its communities but also in their customs, beliefs, and healthcare systems, for example, the impact of the Tibetan system of medicine or Sowa Rigpa remained widespread in the entire region. The method of diagnosis and treatment of disease have close resemblances.
A. Traditional Healthcare System: The traditional healthcare system is based on personalistic traditions of supernatural healers and traditional herbalists. The theoretical side of the traditional medical system, the religious background, mainly the belief in the evil spirits, and healing executed according to the ritualistic performances elucidates the perpetuation of the indigenous system. The folk healers operate within a particular spiritual model, and hence there is no published or written material to confirm or support these traditions. Traditional medicine in the entire region exists in the folk community and its knowledge is mastered by indigenous people lacking formal education in the field of medical sciences. Formulations are prepared by using a number of ingredients; though the material of vegetal origin is the chief component of traditional medicine in these regions, the products of animal origin, minerals, and salts are also used in medicinal formulations. Minerals include gold, silver, copper, iron, rock salt, etc. Shilajit, an organo-mineral product of natural origin with a complex mineral composition is obtained from the high-altitude mountains including the Himalayan, Tibetan, and Altai mountains, but the Altai Shilajit from Siberia is famous around the world. It is like a blackish-brownish resin, rich in minerals that can be used directly or mixed with drinks. It is believed to develop after the decay of some plants and contains fulvic acid. It is used in various healthcare systems common in the region. The medicinal formulations are in form of tablets, concoctions, decoctions, or powder. Body parts of animals, viz., horns, flesh, blood, urine, hair, faecal matter, bones, skin, etc. are used for treating various ailments. The body parts of antelopes, sheep, pig, dog, fox, birds, deer, yak, ass, snakes, horse, cow, beer, musk deer, snow leopard, etc. are used in medicinal formulations. The earliest
recorded evidence of using herbal medicine is mentioned in Indian, Chinese, Egyptian, Greek, Roman, and Syrian texts. The pre/post-Vedic treatises of India such as Rig Ved, Atharv Ved, Charak Samhita and Sushrut Samhita describe the use of medicinal plants. Likewise, the Shel-phreng, the Tibetan treatise described the botanical features of many herbs, areas, and habitats where the plants grow, some of which, for example, the species of Solanum nigrum, Allium schoenoprasum, Taraxacum officinale, Hippophae rhamnoide, Prunella vulgaris, etc. are found in both the regions. The treatise also elaborates the methods of identifying the plants based on their taste, aroma, color, etc.
The basic concept of traditional healing, for instance, Sowa-Rigpa is to offer constancy to the main energies of the body. The practitioner makes use of traditional gadgets to diagnose the disease. Treatment is undertaken by regulating the diet together with herbal medicines. The healing is based on Buddhist principles and the close relationship between mind and body [4]. Gurmet (2004) gave an account of Sowa-Rigpa, commonly known as Tibetan or Amchi medicine practiced in Himalayan regions throughout Central Asia including Mongolia and parts of Siberia [4]. Sowa rigpa has more than one thousand years of history and remained as one of the main systems of healing in the region. Mongolia's first interface with Buddhism and its medical tradition occurred during the Uighur Empire in Mongolia between the 8-10th centuries. The Uighurs brought the distinct form of Buddhism from the Indian and Central Asian Buddhist kingdoms and later, the Buddhist Uighurs acted as teachers of medicine in the 13th century. Buddhism from Tibet was introduced among Mongols in two different phases during the Mongol Yuan Dynasty in the 13th-14th century and then in the 16th century. The Tibetan scholars traveled to Mongolia and taught Buddhism. The Yuan dynasty encouraged the propagation of different medical traditions in their kingdom. Later many Mongolian monks also traveled to Tibetan monastic universities. Until the 10th century, Russian healing traditions had a limited exchange of ideas between the various regions until copies of several Greek herbals found their way into Russia through the monasteries and were finally translated into Russian. Unlike the herbal medicine in other nations, the Russian herbal tradition was strong and well-established. The first pharmacy in Russia was opened in Kiev-Pechora Lavra by the monk Makoveit from Athos, which strengthened the Greek influence on Russian medicine. According to the old archives, Russian herbalists were able to cure infected wounds with 'banyamold'. These records gave a clue of Russian popular medicine of that period. At the beginning of mid-thirteenth century, Russia was dominated by Tartars and Mongolians, who brought their herbal traditions, which were later included in the healing systems by local herbalists. From the15th to the 6th century, the Russian empire expanded and herbalists began to gather and adjust with the Asian-Arabic and West European herbal traditions, which resulted in the evolution of the inimitable attributes and benefits of the Russian herbal system [5].
B. Traditional Herbalism: The traditional healthcare systems have developed over thousands of years in these regions and inherited many healing traditions including the shamanistic practices which have a few distinct and a few common
medical concepts, techniques, and medications, for instance, traditional Tibetan medicine has drawn few aspects of other medical systems like Ayurved and Chinese medicine. The herbal medicine in these regions has few similarities with regard to:
1. Use of Plants: The most frequently used parts are fruits, leaves, and stems. The preference for using wild edibles seems to be common among the diverse ethnic groups in all these regions is due to accessibility and ease of gathering the same. Many plants find multiple uses, for instance, the dried walnut fruit is consumed in raw form and kennel oil is extracted. Many plants like Allium schoenoprasum are used as a spice to impart a special aroma and flavor to the food. Many wild edible fruits are consumed in raw form and many are dried as, Pinus gerardiana or Pinus sibirica, and few others, for example, Epilobium hirsutum is cooked as a vegetable.
2. Collection of plants: Collection of medicinal plants by folk herbalists depend on several factors as [6]:
• Plant part to be used, i.e., dried or fresh;
• Part of the plant to be utilized, i.e., root, stem, leaf, flower, latex, gum, resin, fruit or seeds;
• Season, time, site, and method of collection;
• Form in which the plants are required for preparing formulation; and
• Quality and quantity required for making formulation.
Most of the plants or their parts are gathered from April to August while fruits and seeds are collected from July to October. Some of these are used in fresh form while a few are sun-dried and stored for long-term use, especially during the winters. The local herbalists in all these regions are well aware of the day, time, and season of obtaining medicinal plants. Some sacred plants with medicinal value are collected on specific days and specific time. For instance, in Indian Himalay, cutting of Ficus religiosa is prohibited on Sundays; similarly leaves of Ocimum sanctum are not plucked on Sunday and Tuesday. Old healers in Indian Himalay even narrated that special prayers are made before picking the plants. Poa cynosuroides, a sacred grass is collected only once a year and that too on a specific day. In this way, they recognize the spiritual and curative powers of plants. They believe that by doing so the potency of the plant increases spiritually. In a similar instance of Altai Republic there is a ritual linked with the collection of arkaatay (common sawwort), a totemic plant. To obtain the root of this plant, the man prepares as if for a pilgrimage, after completing all the essential rituals. The women are prohibited even to approach the plant). After finding the plant, the man prays, for seeking the consent of a higher deity, tengri, and then sets a small felt ail (an Altaian yurt) over the plant (the yurt is miniature, no more than 50 cm in height). In this way, the entire plant is sheltered from tengri and kuna (the sun), and the stem with the flowers is on the ochog (hearth). In the center of the micro-yurt, the opening at the top is kept closed to avoid sunlight reaching inside. The root is like a woman's body and is considered living; thus, the root is safeguarded from sunlight and the sky. The unearthed «woman-root» is wrapped and carefully brought home, where it is dried at a sacred place in the yurt, the tor (table across at the entrance behind the hearth), again covered and protected from the sunrays [7].
3. Preparation of medical formulations: The methods of processing involve the use of fresh and dried herbs. A few traditional methods of preparation of formulations are common in these regions, which vary from segregation and cleansing of raw material to soaking, grinding, and boiling.
4. Mode of Administration: According to the nature of disease and drug regimen, medication can be for internal or external use. In the external application the raw materials are directly applied in form of an extract, or entire plant part, or after simple processing, grinding, crushing. Another method of external use method is when the raw materials are used for inhalation, washing, smoking, or bathing. There are traditional methods of drug preparation, viz. grinding fresh or dried herbs to obtain extract/ pastes or powder respectively, boiling to get teas, infusions, decoctions, etc., which are either administered orally or applied on the affected area. Some of the similar plants that have comparable uses are listed in table 1.
Table 1. Common Plant Species and their similar uses in Himachal Himalay, Altai, Magnolia and Siberia Region
al Himalay Altai/ Magnolia/ Siberia Region
Vernacular Name: Atish /Mohra /Dhudi mohra Species: Aconitum heterophyllum Wall., A. deinorrhizum Stapf., A. violaceum Jacquem. ex. Stapf. Family: Ranunculaceae Ethnobotanical Use: Smoke of dried roots used to cure body aches and toothache. The root extract is poisonous if consumed directly. Vernacular Name: Sakhalt Khors Species: Aconitum anthoroideumD.C, A. barbatum Pers., A. nemorum M. Pop Family: Ranunculaceae Ethnobotanical Use: Roots are highly toxic for cattle. Used for treatment of joint and muscle aches [8].
Vernacular Name: Malora Species: Rumex hastatus L. Family: Polygonaceae Ethnobotanical Use: Fresh leaves used for preparing bhulka, an ethnic cuisine, and used as an ingredient of chutney (Sauce). Crushed leaf extract applied on wounds/ cuts, and curing irritation caused by the Nettle plant. Vernacular Name: Isgelenkhurganchikh / Daaganchikh Species: Rumex acetosa L. Family: Polygonaceae Ethnobotanical Use: Used to cure skin-related diseases [9].
Vernacular Name: Kashmol Species: Berberis aristata DC. Family: Beiberidaceae Ethnobotanical Use: Traditionally, the plant is used as natural fencing to protect crops from animals. Dried roots used to cure jaundice, burning micturition, skin-related diseases, cuts and wounds, and root extract used for dying clothes. Vernacular Name:SibiriToshlog / Sharmod Species:Berberis sibiricaPall. Family: Berberidaceae Ethnobotanical Use: Roots used as a poison antidote, for treating diseases of lymph, eye, bile disorders, and diarrhea [8].
Vernacular Name: Pakhanbed Species: Bergenia stracheyi (Hook f.&Thoms) Engl. Family: Saxifragaceae Ethnobotanical Use: Rhizome juice used to cure fever. Rhizome paste mixed with honey is applied on inflammation and wounds. Vernacular Name: Zuzaannavchit (Badgar) Badaan Species: Bergenia crassifolia (L.) Fritsch Family: Saxifragaceae Ethnobotanical Use: Rhizome is used to treat typhoid, fever, digestive disorders, and skin inflammation [8].
Vernacular Name: Dhakh Species: Solanum nigrum L. Family: Solanaceae Ethnobotanical Use: Berries are edible and used to cure diarrhea and fever. Leaves extract applied on cuts and wounds. Seeds used for curing skin diseases and joint inflammation. Vernacular Name: Nohonwujem Species: Solanum nigrum L. Family: Solanaceae Ethnobotanical Use: Berries extract is used to cure dysentery and skin diseases [9].
al Himalay Altai/ Magnolia/ Siberia Region
Vernacular Name: Nesar Species: Pleurospermum brunonsis Benth. Family: Apiaceae Ethnobotanical Use: Extract of flowering shoot mixed with clarified butter used for body massage to cure fever. Dried leaves used to protect woolen garments from the attack of insects. Being aromatic, it is believed to be the herb of the local deity. Vernacular Name:Brown 's Paper Cup Species: Pleurospermum uralense Hoffm. Family: Apiaceae Ethnobotanical Use: Used to cure fever and leaves cooked as a vegetable by the nomads [10].
Vernacular Name: Dunna Species: Allium schoenoprasum L. Family: Papaveraceae Ethnobotanical Use: Fresh or dried leaves used as a flavoring agent Vernacular Name:Skoroda Species: Allium schoenoprasum L., Allium nutans L. Family: Papaveraceae Ethnobotanical Use: Used as a spice
Vernacular Name: Bajardanti Species: Potentilla fulgens Wall Family: Rosaceae Ethnobotanical Use: Roots used to cure toothache, stomachache, cold and sore throat. Vernacular Name: Gaiuun Gichgene Species: Potentilla anserine L. Family: Rosaceae Ethnobotanical Use: Used to treat diarrhea, headache, fever, digestive and blood disorders [11].
Vernacular Name: Karla Species: Urtica dioica L. Family: Urticaceae Ethnobotanical Use: Leaves and stems cooked as vegetables to cure paralysis and paraplegia. Leaf paste is applied on injured parts to cure inflammation. The cooked plant mixed with wheat husk and pumpkin is fed to the cattle in winters. Vernacular Name: Olslog Khalgai Species: Urtica cannabina L. Family: Urticaceae Ethnobotanical Use: The tender stem and leaves are cooked as vegetables. The leaf extract applied to the infected part to cure joint pain and viper bite [8].
Vernacular Name: Dhudli Species: Taraxacum officinale Wigg. Family: Asteraceae Ethnobotanical Use: The roots are dried, and stored, while root extract is used to cure digestive disorders. Vernacular Name: Emiinbagvaakhai Species: Taraxacum officinale Wigg. Family: Asteraceae Ethnobotanical Use: Boiled water of plant used to cure liver-related diseases [8].
Vernacular Name: Somlata Species: Ephedra gerardiana Wall. ex Stapf Family: Ephedraceae Ethnobotanical Use: Leaves used for making tea Vernacular Name: Fedchenkogiin Zeergene Species: Ephedra monosperma J.G. Gmel. Family: Ephedraceae Ethnobotanical Use: Inflammation of mucous membrane of the nose is cured by inhaling the smoke of Ephedra. Its infusion cures pneumonia. It is mixed in boiling water containing Artemisia and Sabina species to cure joints pain [10].
Vernacular Name: Gulabi phul Species: Epilobium hirsutum L. Family: Onagraceae Ethnobotanical Use: Leaves and buds cooked as vegetables by shepherds. Vernacular Name: Kiprey Species: Epilobium hirsutum L. Family: Onagraceae Ethnobotanical Use: Leaves cooked as vegetable. Kaporie a tea of dried leaves is consumed
Vernacular Name: Jadi Dhoop Species: Jurinea dolomiaea Boiss. Family: Asteraceae Ethnobotanical Use: Dried and ground roots used for making incense. Root extract used as poultice to eruption. Vernacular Name: Jurinea Species: Jurinea multiflora L., Jurinea cyanoides L. Family: Asteraceae Ethnobotanical Use: Root extract used for curing fever [11].
Vernacular Name: Thelu / Shurgu Species: Juniperus recurva Buch. Ham., Platycladus orientalis L. Family: Cupressaceae Ethnobotanical Use: Used in religious practices Wood used for extracting resin and fruits for extracting oil. The decoction of twigs used to treat dysentery, cough and cold. Vernacular Name: Khasag Arts / Khonin Arts Species: Juniperus sabina L. Family: Cupressaceae Ethnobotanical Use: Used in religious ceremonies and curing anthrax, arthritis, fever, and lymph disorders [10].
al Himalay Altai/ Magnolia/ Siberia Region
Vernacular Name: Chhambra Species: Artemisia vulgaris L. Family: Asteraceae Ethnobotanical Use: Leaves used as fodder and have medicinal and used by the priests during the ritualistic performances and garlands of leaves are offered to Lord Shiv on Shivratri festival. Leaf and root paste used for curing jaundice. Leaf extract used to cure skin injury and inflammation. The plant acts as a natural insect repellent. Vernacular Name: Eeremsharilj / Tsarvan Species: Artemisia macrocephala Jacquem. ex Besser Family: Asteraceae Ethnobotanical Use: The boiled water of fresh and dried plants is used to wash the injured body parts. Used to cure a cold, headache, joint pains, diarrhea, and swelling [9].
Vernacular Name: Chilgoza Pine Species: Pinus gerardiana Wall. ex D. Don Family: Pinaceae Ethnobotanical Use: Nuts are edible and used for making garlands Vernacular Name: Sibirskykedr Species: Pinus sibirica Du Tour, Pinus koraiensisSiebold &Zucc. Family: Pinaceae Ethnobotanical Use: Nuts are edible, act as an antioxidant.
Vernacular Name: Chukri / Archa Species: Rheum australe D. Don. Family: Polygonaceae Ethnobotanical Use: Dried rhizome used as a smoke puff along with tobacco to cure a toothache. The paste of dried rhizome is applied on cuts, boils, etc. Vernacular Name: Dolgiotson Gishuune Species: Rheum wittrockii Lunstr, Rheum altaicum Losinsk Family: Polygonaceae Ethnobotanical Use: Used as an anti-inflammatory and to treat digestive and skin diseases [8]
Vernacular Name: Barmanda Species: Saussurea obvallata (D.C.) Edgew. Family: Asteraceae Ethnobotanical Use: Plant is considered sacred and its inflorescence and flowers are offered to the local deities. The plant is believed to be linked with Lord Brahma and Lord Shiv. Its flower, and rhizome cure cuts, wounds, and joint pain. Vernacular Name: Gashuunbanzdoo / Nyomryogtbanzdoo Species: Saussurea involucrate Sch., Saussurea amara Less. Family: Asteraceae Ethnobotanical Use: Used in the treatment of inflammation, bile disorders [9].
Vernacular Name: Surch /Charma Species: Hippophae rhamnoides (Wild.) L. Family: Elaeagnaceae Ethnobotanical Use: Berries used in local cuisines like Shoshmang kan (leafy vegetable) as a substitute for tomatoes. Fruit extract used to treat poisoning in cattle. Fruit extract cures jaundice. Tea of dried leaves and berry extract is consumed Vernacular Name: Yagshilduu Chatsargana Species: Hippophae rhamnoides (Wild.) L. Family: Elaeagnaceae Ethnobotanical Use: The berries are frosted, blended, and mixed with apple or grape juice and consumed
Vernacular Name: Khadus Species: Prunella vulgaris L. Family: Lamiaceae Ethnobotanical Use: Dried herb used to cure internal wounds and headache. Vernacular Name: Heal — All Species: Prunella vulgaris L. Family: Lamiaceae Ethnobotanical Use: Tea of leaf and root cures diarrhea/ fever.
Hence, the local inhabitants of these regions have knowledge about the identification and the function of wild plants, which are similar with regard to their precise wisdom on categorization, collection, processing, and mode of application/ use of plants. The use of plants, herbs, minerals, and animals in medicinal formulations has closer resemblances in all these regions and so is the concept of animism and faith healing. Since these regions remained interconnected with each other and there have been immigrations from Central Asia from the prehistoric period, which may have been responsible for shaping or influencing the cultural traits of the communities of these regions. The old Indo-Tibet Road paved the way for the flourishing of trade relations among different provinces, which not only helped in the dissemination of information but propagation of plants, plant products, minerals, and
other raw material required for medicinal purposes. Whenever people migrate or travel for trade or other purposes from one place to another, they bring with them, their originalities, which either has an impact on the culture of other region or itself got modified, altered and adjusted with the passage of time.
Concluding Remarks
The method of traditional healing is intensely rooted in the culture of the region. The traditional medical systems have sustained in society's sociocultural complexes through deep-rooted processes, which are based on the concepts of health and illness and reflect the values, traditions, and beliefs based on people's way of life. The intangible cost of sickness, diagnosis, treatment, and other interactions are important in understanding and dealing with the disease. When a person experiences some pain and goes to a healer for a diagnosis, the healer after diagnosis suggests the treatment. The strategy a person chooses for the treatment depends on personal experiences and preferences. The community's initial response to health problems reveals a multiple and simultaneous usage of folk remedies. The traditional practitioners whose services are sought by the people can be the supernatural healers, shamans, oracles, priests, herbalists, etc. Most of the indigenous healthcare knowledge and herbal practices in the entire region have remained undocumented and must be documented, validated, correlated, and compared with the systems of medicine common in these regions not only to establish a link between the same but to preserve and draw the best out of it which can complement the modern pharmaceutical industry.
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Prunella vulgaris L.
