PART: I Healer
6. Personal Engagement: The personal engagement in this study has been operationalized as the degree to which sample healers remain engaged to earn livelihood. In addition to healing
Page 86 Results:
(i) The sample healers on possession of land belong to different categories of the farm families. The classification is based on the specification of state Govt. The sample distribution reveals that 3.53% are landless, 44.71% marginal, 40% small and 11.76% are large farmers. There is none among Kandha healers in the category of landless, while in case of Santal landless familiesaccount for 7.50%.The majority healers are either marginal or small farmers. Because of small land holdings and limited incomes there is tendency among the healers have innate quality to expand healing practices to earn more.
(ii) Material possession among the tribes is limited and that too are with relatively well to do families. The result shows that all families under survey have ploughs and 67.06% have bicycle for movement. The other worth mention materials like mobile phone, radio, TV, Table fans are found with 52.94%, 20.00%, 12.94% and 12.94% respectively. The use of mass media like radio and TV are gaining popularity among the sample. However, the use of mobile phone by the sample is noteworthy. It indicates the information seeking tendency of the tribal population in the state.
(iii) Economic category has been the point of concern at different levels. Majority of the sample belong to BPL category and possess BPL cards. The sample under APL category is only 12.94% and that too under Antodaya is very negligible.
6. Personal Engagement: The personal engagement in this study has been operationalized as
Page 87 The results show in table is based on multiple responses. Treatment of patients, preparation of herbal medicines, cultivation of medicinal plants and marketing of medicines are interrelated.
Normally those who are in traditional healing profession they undertake multiple activities relating to the practices. Results shows that 76.47% treat the patients, 81.18% remain engaged in preparing medicine, 14.12% also cultivate medicinal plants while only 9.41% do marketing of the medicines. None is found to be confined to only one activity. The inference is that, once one assumes the responsibility of treating patients he under takes related activities.
7. Classification of Healers: All healers neither treat all diseases nor undertake all treating activities. Many are specialized on particular aspects or more than one. The sample healers according to their treating practices are classified as follows.
Table 5.I.7 Types of Healers on basis of treatment (N=85)
Type of treatment Kandha Santal Pooled
Frequency %
(i) Bone setter & Herbal 24 22 46 54.12
(ii) Bone setter &
Magical
7 8 15 17.65
(iii) Herbal and Magical 9 6 15 17.65
(iv) Bone setter, Herbal
& Magical
5 4 9 10.58
Total 45 40 85 100.00
The sample contains more of bone setters with herbal treatments (54.12%).Treating of bone fracture needs herbal pastes and medicines and therefore bone setters cannot be separated from herbal treatment. About 17.65% are found practicing herbal and magical treatments while all three types like bone setting, herbal and magical treatments are practiced by only 10.58%. During field investigation it is learntthat, earlier some healers were doing only magical treatments but now they have opted to herbal in addition to magical to earn more money.
Page 88 8. Sourceof Influence for opting to healing practices: An individual takes decision to opt for healing profession after being confirmed about the future of the practice. There are many people in tribal society who exert influence over individuals to take up healing practices.
Besides own decision, the influence of others also counts much. The study examined that who are the influencing sources of sample healers in this context and the results so obtained are cited in table.
Table 5.I.8 Source of influence for taking up of traditional healing practices (N=85) Major Source of
influence
Kandha % Santal % Pooled
Frequency %
(i) Father 17 37.78 14 35.00 31 36.47
(ii) Family Members 0 0.00 4 10.00 4 4.71
(iii) Relatives/
Community elders
1 2.22 4 10.00 5 5.88
(iv) Self decision 21 46.67 10 25.00 31 36.47
(v) Teacher 6 13.33 8 20.00 14 16.47
Total 45 100.00 40 100.00 85 100.00
The results reveal that decision of the father and self are two important sources for sample respondents to opt for healing practices. The role of community leader and other family members is very negligible in this context. The teacher locally known as guru also plays significant role in influencing individuals to opt for healing practices. In most cases, those who are healers and at old age; they influence their sons to be in healing profession. More over teacher (16.47%) very often try to locate their disciples. All these factors sometimes influence a person to take up healing profession.
9. Annual Treatment of Patients: The healers in tribal areas do not maintain records as who are treated with what results.It is so because many are non-literate (52.94%). At present some healers are found to be sensitive to this point for highlighting their popularity. In finding out information about number of patients treated per year the following information were recorded on the basis of their memory recall.
Page 89 Table 5.I.9 Patients treated per year (N=85)
Patients treated per year (Number)
Kandha Santal Pooled
(i) Total No. of patients treated last year
3250 3350 6600
(ii) Average No. of patients treated last year per healer
72 83 78
(iii) Disease of the patients treated in highest number
Jaundice Epilepsy -
(iv) Disease of the patients treated in lowest number
Cholera Fever -
(v) No. of patients relied in traditional and modern treatment
1040 (32%) 1072 (32%) 2112
(vi) No. of patients relied on Herbal and Magical treatment
585 (18%) 536 (16%) 1121
(vii) No. of patients relied on modern treatment only
72 (2.22%) 95 (2.84%) 167
(Base year: 2012-13)
The Kandha and Santalhealersopinedthatthey treated almost equal number of the patientslastyear. Kandha healers reported to have treated maximum of jaundice and that of Santal Epilepsy cases. In minimum case the Santal healers mentioned treatingfever as against Cholera of Kandha healers. Number of patients relied on herbal and magical treatment is reported to be 585 (18%) and 536 (16%) in case of Kandha and Santal respectively.
Page 90 Table 5.I.10 Inventory of Common Diseases treated by Kandha and Santal healers
Sl.
No.
Odia name of the disease
English name of the disease
Disease name in Santal language
Disease name in Kandha language
1. Abu Tumour Duhu Broma
2. Agarjiva Dislocation of bone
Prenuvringa 3. Akhidhara Conjuctivitis Mendak/ Maindbysau Kanga apha
4. Amla Acidity Srahapa Srahapa
5. Anta daraja Back bone pain
Danda nova Deti nova
6. Anthuganthibata Rheumatism Thitnathanj bat Mendagani nova 7. Anthuganthibyatha Joint pain Dordo (HarmoHaso) Mendagani nova
8. Arsha Piles Izadkaaleka Pindarirug
9. Basanta Small pox Basonta/ Mariguti Kaubiheni
10. Bata Epilepsy Haluman buy Batoa/Gadanomeri
11. Bata jwara Filaria Lutkum/Fulaubemar Sidinamenisori
12. Beenchi Eczema Chinga Gimipidka
13. Bhatudi Wart Uju Batoa
14. Bhutalagiba Ghost attack Dan vutlagaore Pideri pita/penuranja 15. Bichhakamudiba Scorpion
bite
Bind kininjbinjerbisra Salerikospa 16. Bisakhaiba Intake of
poison
Bisjunre Osotinba
17. Chandaroga Balad disease
Chadrak Tapal/dagadaga
18. Charmaroga Skin disease Punradad Kasa
19. Chutijhadiba Hair fall Up nuruk Burijelba
20. Dadma Dysentery Jidapinga or
sirupukri 21. Dahanilagiba Evil spirit Dan vutlagaore Daska
22. Dantabindha Tooth ache Regreg Padubikali
23. Dhalachau Leucosis Sukalichhau Lingipritka
24. Dhatukhaya Metal fatigue
Haris
25. Ecsira Scrotal
hydrocele
Dadehe Mesa/Mesu
26. Galua Swelling in
chick
Pakneint Rapandi
Page 91 Sl.
No.
Odia name of the disease
English name of the disease
Disease name in Santal language
Disease name in Kandha language
27. Garmi Mania Gurmi Kanda
28. Ghaa Ulcer Kausa Soju/prada/madevi
29. Guni Hypnotism Ajha Klega
30. Hadabhanga Bone fracture
Jan rapudok Prenuvringa
31. Hadaphuti Chicken pox Basonta Bineni
32. Haija Cholera Hawaduksemeramlachodak Raju 33. Jalantaka Hydrophobia Jalantak
34. Jhada Dysentery Chidir Bandra
35. Jwara Fever Tan rua Sidinamerigori
36. Kalajai Black mole Bhatuli Kalimanda
37. Kamala Jaundice
38. Karkata Cancer
39. Karnabindha Ear ache Luturhaso 40. Karnapachiba Otorrhoea Luturghao
41. Kasa Cough Khog Depoka
42. Khadyabhaba Malnutrition Hormovagidono
43. Kurmi Worm
disease
Patwaa
44. Kustharoga Leprosy Murhutjanm Kiding/Kudhi
45. Madhumeha Diabetes Bahumut
46. Malakantaka Constipation Birmaha Mundabati
47. Malaria Malaria Palirua/ Bandarby Pilinomeri
48. Milimila Measles Talsa/ Milmilia Gunda
49. Mirigijwara Mirigi Fever Hanahaguguh
50. Mundabindha Headache Bohokhaso Torga/ Sepa
51. Murchharoga Fainting disease
HalmenaJalme Bovmiava
52. Najarlagiba Put an ill eye on others
Gidraaahao/Haihasit/Ahaa Kanudibyasn 53. Nasaraktasraba Nasal
bleeding
Sepa Kanudiba
54. Pakastalipradaha Gastritis Lachhaso Brohiava/ Tutunab 55. Pakhyaghata Paralysis Bayebara/Banmara Slernadibygn 56. Petabyatha Stomach
pain
Lachhaso/ Bindkai Tutu nova
Page 92 Sl.
No.
Odia name of the disease
English name of the disease
Disease name in Santal language
Disease name in Kandha language
57. Pihudajwara Pihuda fever Rengusrua Maskanakuri
58. Pita banti Secretion of bile in vomiting
Hadhatsisir Ulabebej
Tepka
59. Raja jakhama Tuberculosis T.B. namreRajraj
60. Raktahinata Anaemia Hadhusum/Hamusnuha Rakajupri 61. Rutusraba Disorder of
menstruation
Dele Madupada
62. Sarpadansana Snake bite Sanamlekanbingerbisra Srasukaspa 63. Stanaroga Breast
disease
Toa anjedok Srangunomergori
64. Swapnadosa Night pollution
Sapannalapila Krinja
65. Swasaroga Asthma Pakspaks Kadinga
66. Taralajhada Diarrhoea Laodokok Gadhipukri
67. Thanda Esunphulia Reyarlagho Jiliinba / Tirga
68. Thariba Trembling Thartharas Karenga/ Tirga
69. Ucharaktachapa High blood pressure
Page 93 10. Causes of Diseases in locality. The healers know much about diseases that they treat and also have good ideas about the causes of diseases. The reasons attributed are based on their experience and observation. The study attempted to enlist the reasons of occurrence of diseases in the locality as experienced by the healers of both the tribe, i.e., Kandha and Santal.
Table 5.I.11 Causes of diseases of the locality (N=85)
Reasons Kandha % Santal % Pooled
Frequency %
1. Malnutrition 18 40.00 15 37.50 33 38.82
2. Poor sanitation 18 40.00 8 20.00 26 30.59
3. Wrath of God 4 8.89 7 17.50 11 12.94
4. Bad deeds of person 4 8.89 8 20.00 12 14.12
5. Social Contact 6 13.33 2 5.00 8 9.41
6. Poor Environment 10 22.22 8 20.00 18 21.18
7. Non performance of religious function
6 13.33 2 5.00 8 9.41
8. Witchcraft 9 20.00 3 7.50 12 14.12
9. Ancestor ghost/evil spirit
4 8.89 12 30.00 16 18.82
10. Climatic Condition 30 66.67 6 15.00 36 42.35
The Kandha and Santal healers have different views about the causes of diseases. Taking pooled data into consideration it is revealed that climate change, malnutrition, poor sanitation and poor environment are the important causes for suffering of tribal population from different diseases. The other succeeding reasons are ancestral ghost, Witchcraft, bad deeds of persons, wrath of God and Goddess and non-performance of religious functions.
Malnutrition, climatic condition and poor sanitation as cause of diseases are more realized by the Kandha healers than that of Santal. Witchcraft is more pronounced by the Kandha healers while ghost attack is of more concerned of the Santalhealers. The causes of diseases are multi
Page 94 dimensional. Malnutrition, climatic condition, poor sanitation and environment add to the causes of diseases.
11. Reasons of Non-Cure. The healers desire the curability of diseases and wellbeing of the patients. But when treatment fails to cure the patients, the healers cite various reasons. The survey draws the opinion of the healers about the reasons for which their treatment did not respond. The following table shows the reasons of non-cure of the diseases treated by the healers.
Table 5.I.12 Reasons of non-cure
Reasons Kandha % Santal % Pooled
Frequency %
1. Late treatment 36 80.00 10 25.00 46 54.12
2. Irregularity in taking medicine &Wrong administration of doses
20 44.44 11 27.50 31 36.47
3. God’s wish & Born with sign of object
6 13.33 25 62.50 31 36.47
Majority of the healers (>50%) opined that late treatment of diseases is the cause of non curability followed by irregularity in taking medicine and born with sign of object and wishes of God. The possibility of wrong diagnosis and administration of wrong medicine cannot be overruled. God’s wish and born with object are two religious arguments of the healers in favour of failure.
12. Fee for Treatment: The healers do healing practice and earn their livelihood. The fee for treatment is not same everywhere which varies from healers to healers. The study estimated the system of payment for treatment by the patients to both the KandhaandSantalhealers as indicated in table below.
Page 95 Table 5.I.13 Fee for treatment (N=85)
Treatment charge Kandha % Santal % Pooled
Frequency %
1. Fixed rate 8 17.78 12 30.00 20 23.53
2. Negotiation 14 31.11 8 20.00 22 25.88
3. Affordability of patients
7 15.56 4 10.00 11 12.94
4. Depending up on nature of diseases
13 28.89 6 15.00 19 22.35
5. Duration of treatment
6 13.33 8 20.00 14 16.47
6. Gift 7 15.56 2 5.00 9 10.59
7. Free treatment 11 24.44 0 0.00 11 12.94
As shown in table, in 25.88% cases the treatment fees were paid at a negotiated price.While 23.53% charged fixed rate for treatment, 22.35% decided fees on the basis of nature of diseases. However, affordability of patients is considered by 12.94% while charging the treatment fees and 10.59% accept gifts. Mostly the gifts are paid in shape of kind such as goats, sheep or poultry birds. About 12.94% mentioned of offering the free treatment to the patients.
13. Grooming of future healers: The traditional healers are strong believers of their tradition. They try to upkeep their healing practices. Many healers groom their successors for various reasons. The reasons cited for grooming of future healers as mentioned by the respondents are reflected in the following table.
Page 96 Table 5.I.14 Grooming of new healers (N=85)
Particulars Kandha % Santal % Pooled
Frequency %
1. Family occupation 7 15.56 20 50.00 27 31.76
2. Profitable 2 4.44 8 20.00 10 11.76
3. Service to tribes 12 26.67 8 20.00 20 23.54
4. Future credibility 24 53.33 4 10.00 28 32.94
Total 45 100.00 40 100.00 85 100.00
Grooming of future healers is a proud practice with tribal healers. The respondents opined that they groom for the reasons of future credibility (33%), as family occupation (mostly priests) (32%), service to tribe 24%) and also profitable (12%) at village level. During the course of field investigation the sample mentioned that grooming is necessary to keep name and fame of the family in community. Whatever the case may be almost all healers wish that any of their off-springs should in line of healing practices.
14. Satisfaction about healing practices: Personal interest and satisfaction are the important