Amazonian medicinal plants botanical garden of Takiwasi Center in Peru; a case report of 25 years’ hands-on experience (original) (raw)
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Journal of Medicinal Herbs and Ethnomedicine , 2019
This article presents data related to diet-retreat users at Centro Takiwasi, a therapeutic community that specializes in addiction rehabilitation based on a protocol that combines western psychotherapy with traditional Amazonian medicine. Central to Amazonian shamanism in Peru is the dieta (diet-retreat), a practice of drinking plant preparations in isolation in the rainforest while observing dietary restrictions, abstaining from social relations, sexual activities, and the use of perfumes. In the past two decades, the dieta has become increasingly popular among a global audience as an alternative form of healing for various physical and mental health conditions. We discuss socio-demographic data of the diet-retreat users at Centro Takiwasi from 2012-2017, describing as well the main plants used for this medical practice inspired by the local Amazonian traditional knowledge. Results indicate a rising interest in the shamanic diet for westerners as a complementary or integrative therapeutic experience. Further research on the Amazonian diet could contribute to implement a novel approach in herbal medicine at large.
Interações (Campo Grande), 2020
Plants have been widely used to treat many diseases, especially by traditional communities as Indians, that can be considered as an important source of empirical knowledge about the medicinal potential of the Brazilian biodiversity. This study aimed to investigate the use of medicinal plants by a particular Amazon-Indian community named Ikólóéhj (Gavião). The data was obtained based on a semi-structured interview and long-term visits along the indigenous area to harvest the botanical material to subsequent identification and storage in herbarium. In the present work, we identify 23 plant species and three morphospecies, distributed into Ferns / Lycophytes and Angiosperms. In addition, we show that leaves (78%), bark (13%) and roots (9%) were used via maceration (49%), topical use (26%), infusion and bath (13%), and decoction (9%). These plants were used to treat pain, diarrhea, malnutrition, parasites infection, wounds, and snakebites. We also observe that the knowledge about medici...
A first survey on the medicinal plants of the Chazuta valley (Peruvian Amazon
Aim of the study: At present, the Peruvian Amazonian district of Chazuta represents one of the main reservoirs of the San Martin Quechuas (also known as Lamas Quechuas) and their culture. These particular Quechuas, as well as the region of Chazuta, have been seldom studied from an academic point of view. With the objective of contributing to the ethnopharmacological knowledge of the area, a field survey on the use of medicinal plants was performed in the region.
Traditional medicinal plant use in Loja province, Southern Ecuador
Journal of Ethnobiology and Ethnomedicine, 2006
This paper examines the traditional use of medicinal plants in Loja province, Southern Ecuador. Two hundred fifteen plant species were collected, identified and their vernacular names and traditional uses recorded. This number of species indicates that the healers, market vendors and members of the public interviewed still have a very high knowledge of plants in their surroundings, which can be seen as a reflection of the knowledge of the population in general. However, the area represents only an outlier of the larger Northern Peruvian cultural area, where more than 500 species of plants are used medicinally, indicating that in Ecuador much of the original plant knowledge has already been lost. Most plant species registered are only used medicinally, and only a few species have any other use (construction, fodder, food). The highest number of species is used for the treatment of "magical" (psychosomatic) ailments (39 species), followed by respiratory disorders (34), problems of the urinary tract (28), Fever/Malaria (25), Rheumatism (23) and nervous system problems (20).
Ethnobotanical Inventory of Medicinal Plants Used by Cashinahua (Huni Kuin) Herbalists in Purus Province, Peruvian Amazon. Ethnobotanical Inventory of Medicinal Plants Used by Cashinahua (Huni Kuin) Herbalists in Purus Province, Peruvian Amazon. , 2023
This study aims to document the diversity of medicinal plants used by the Cashinahua people (also known as Huni Kuin) of the Curanja River, as well as describe and compare their uses with pharmacological and phytochemical records from previously published studies. The ethnic has been studied to a limited extent from an ethnobotanical perspective. The study area is located in the Ucayali region, eastern Central Amazon, where ancestral knowledge is preserved due to the limited accessibility of the region. Between November 2010 and June 2015, a total of 11 months were spent on the survey, which included a short-term visit to complete voucher specimen collection and taxonomic identification. We conducted semi-structured interviews with 10 Cashinahua traditional healers and 10 midwives. Vernacular names, ethnomedicinal uses, plant parts used and forms of preparation and administration were recorded. Ethnopharmacological, pharmacological and phytochemical uses were checked through survey of the previously published papers indexed on Web of Science databases between 2018 and 2022. We obtained data on 467 plant taxa, among which we highlighted 79 species unreported or rarely cited for medicinal use or phytochemical analysis. These species were spread over 60 genera and 42 botanical families, with Acanthaceae being the most represented. Leaves were used the most frequently (93.56%). Among the 79 species, the most reported therapeutic activities involved pregnancy and birth disorders (13.84%), followed by poisonings, infections and infestations. The predominant application form was external (87%). Our study indicates that there are locally valuable species that have not yet been studied for their medical potential.
Ash�ninka medicinal plants: a case study from the native community of Bajo Quimiriki, Jun�n, Peru
J Ethnobiology Ethnomedicine, 2010
Background: The Asháninka Native Community Bajo Quimiriki, District Pichanaki, Junín, Peru, is located only 4 km from a larger urban area and is dissected by a major road. Therefore the loss of traditional knowledge is a main concern of the local headman and inhabitants. The present study assesses the state of traditional medicinal plant knowledge in the community and compares the local pharmacopoeia with the one from a related ethnic group. Methods: Fieldwork was conducted between July and September 2007. Data were collected through semistructured interviews, collection of medicinal plants in the homegardens, forest walks, a walk along the river banks, participant observation, informal conversation, cross check through voucher specimens and a focus group interview with children. Results: Four-hundred and two medicinal plants, mainly herbs, were indicated by the informants. The most important families in terms of taxa were Asteraceae, Araceae, Rubiaceae, Euphorbiaceae, Solanaceae and Piperaceae. Eighty-four percent of the medicinal plants were wild and 63% were collected from the forest. Exotics accounted to only 2% of the medicinal plants. Problems related to the dermal system, digestive system, and cultural belief system represented 57% of all the medicinal applications. Some traditional healers received nonindigenous customers, using their knowledge as a source of income. Age and gender were significantly correlated to medicinal plant knowledge. Children knew the medicinal plants almost exclusively by their Spanish names. Sixteen percent of the medicinal plants found in this community were also reported among the Yanesha of the Pasco Region. Conclusions: Despite the vicinity to a city, knowledge on medicinal plants and cultural beliefs are still abundant in this Asháninka Native Community and the medicinal plants are still available in the surroundings. Nevertheless, the use of Spanish names for the medicinal plants and the shift of healing practices towards a source of income with mainly non-indigenous customers, are signs of acculturation. Future studies on quantification of the use of medicinal plants, dynamics of transmission of ethno-medicinal knowledge to the young generations and comparison with available pharmacological data on the most promising medicinal plants are suggested.
Journal of ethnopharmacology, 2013
Ethnopharmacological relevance: The study documents current medicinal plant knowledge and use in two Andean communities and depicts the dynamic nature of ethnobotanical relationships by illustrating cultural integration of biomedicine and local plant medicine into a complementary system. Aim of the study: In order to elucidate the importance of medicinal plants, the following research questions were addressed: Which position do medicinal plants have in the local health care system? Which plants are used medicinally, and do they differ between the communities? Is their use supported pharmacologically? Materials and methods: Fieldwork was done for seven months in 2010. Semi-structured interviews were conducted with 120 informants in Uchumarca and Pusac/San Vicente de Paú l, and the medicinal plant species mentioned by the informants were vouchered. Results: In total, 2776 plant remedy use reports were recorded. Most people in both communities know at least some medicinal plants, usually from their parents, grandparents, sometimes from books. There are different types of local plant specialists, who are consulted above all for the treatment of diseases thought to have a magical origin or for recommendations of plants to treat minor diseases. Overall, 140 medicinal plants were documented, with a conformity of over 90% between the communities. The effective use of the most frequently cited medicinal plants is supported by scientific literature. Most uses were reported for the treatment of gastrointestinal (17%), nervous (14%), respiratory (14%), urological (13%) and dermatological diseases (8%); nervous diseases were more prevalent in the mountain community, while dermatological and urological diseases were more common in the valley. Conclusions: People combine medicinal plant use and biomedicine depending on the kind of disease, their beliefs, and their economic situation. The local use of different available medical resources is reflected by the combination of related epistemologies to explain disease causes. Medicinal plant use and biomedicine complement each other to form the local health care system.
Asháninka Medicinal Plants: a Case Study From the Native Community of Bajo Quimiriki, Junín, Peru
Journal of Ethnobiology …, 2010
BackgroundThe Asháninka Native Community Bajo Quimiriki, District Pichanaki, Junín, Peru, is located only 4 km from a larger urban area and is dissected by a major road. Therefore the loss of traditional knowledge is a main concern of the local headman and inhabitants. The present study assesses the state of traditional medicinal plant knowledge in the community and compares the local pharmacopoeia with the one from a related ethnic group.MethodsFieldwork was conducted between July and September 2007. Data were collected through semi-structured interviews, collection of medicinal plants in the homegardens, forest walks, a walk along the river banks, participant observation, informal conversation, cross check through voucher specimens and a focus group interview with children.ResultsFour-hundred and two medicinal plants, mainly herbs, were indicated by the informants. The most important families in terms of taxa were Asteraceae, Araceae, Rubiaceae, Euphorbiaceae, Solanaceae and Piperaceae. Eighty-four percent of the medicinal plants were wild and 63% were collected from the forest. Exotics accounted to only 2% of the medicinal plants. Problems related to the dermal system, digestive system, and cultural belief system represented 57% of all the medicinal applications. Some traditional healers received non-indigenous customers, using their knowledge as a source of income. Age and gender were significantly correlated to medicinal plant knowledge. Children knew the medicinal plants almost exclusively by their Spanish names. Sixteen percent of the medicinal plants found in this community were also reported among the Yanesha of the Pasco Region.ConclusionsDespite the vicinity to a city, knowledge on medicinal plants and cultural beliefs are still abundant in this Asháninka Native Community and the medicinal plants are still available in the surroundings. Nevertheless, the use of Spanish names for the medicinal plants and the shift of healing practices towards a source of income with mainly non-indigenous customers, are signs of acculturation. Future studies on quantification of the use of medicinal plants, dynamics of transmission of ethno-medicinal knowledge to the young generations and comparison with available pharmacological data on the most promising medicinal plants are suggested.