Friday, February 28, 2020

Lupine Publishers | The Influence of Yoga on Traumatic Brain Injury Related to Sleep and Mood

Lupine Publishers | Open access Journal of Complimentary & Alternative Medicine




Abstract


Sustaining a Traumatic Brain Injury (TBI) has a significant effect on an individual’s physical and mental abilities. Residual effects of TBI include sleep and mood disorders. Sleep disorders include any disturbance in an individual’s quality of sleep and daytime functioning. Mood disorders include depression, anxiety, and adjustment to injury. Rehabilitation after TBI involves a range of therapeutic services in which a holistic approach to therapy addresses both the mind and the body. Yoga may be used to improve functioning for individuals with TBI. The purpose of this convergent mixed methods study was to examine the influence of yoga on the sleep and mood in individuals with TBI. This research study involved an eight-week yoga intervention at a large rehabilitation hospital in the southern United States. Seven individuals who sustained a TBI were recruited for the intervention. Sleep and mood were assessed pre-, mid-, and post-intervention. Upon completion of the intervention, participants and their caregivers took part in focus groups to share their perceptions of changes in sleep and mood. Data were analyzed and describe the influence of yoga on individuals with TBI. Quantitative data revealed no statistical significance, though percent change calculations of pre- and post-data showed a substantial decrease in anxiety and an improvement in adjustment to injury. Qualitative data were consistent with the calculated percent change in addition to an emerging theme of social support amongst individuals with TBI.

Keywords:
Yoga; Therapy; Traumatic Brain Injury; Sleep; Mood; Depression; Anxiety; Adjustment


Introduction

A Traumatic Brain Injury (TBI) is defined as an acquired injury that is the result of direct damage to the brain [1]. A TBI can occur quickly and unexpectedly, but often has a long-term effect on an individual’s physiological and neurological abilities [2,3]. In the United States, approximately 1.7 million people per year are admitted to the emergency room due to sustaining a TBI [4], many of whom continue to live with residual effects [5]. The residual effects of a TBI include, but are not limited to, trouble sleeping, changes in mood, and difficulty adjusting to life after injury [6,7]. Sleep disorders are defined as any consistent internal disturbance in sleep [8]. Regarding people with TBI, poor sleep quality is common [7] and has the potential to decrease emotional and physical abilities, as well as slow the recovery process [9]. In addition to the negative impacts from sustaining a TBI, individuals are also susceptible to mood disorders as a residual effect of TBI. Common behavioral impairments for people with TBI include mood disorders, which can manifest as depression, anxiety, and adjustment to injury [3,6]. Depression is a common secondary factor for clinical conditions related to TBI [10]. Depression is defined by the Diagnostic and Statistical Manual of Mental Disorders (DSM-5) [8] as depressed mood or loss of pleasure in life activities for more than two weeks, change from an individual’s baseline mood, and compromised functioning. Generalized anxiety is defined in the DSM-5 as extreme or unrealistic worry for the majority of the days within six months [8]. Anxiety after TBI may first be seen as a normal reaction to trauma, but individuals with TBI appear to have an increased risk of developing generalized anxiety in comparison to the general population [11]. Individuals with TBI also experience an adjustment to life after injury [12]. Level of adjustment after sustaining a TBI can be observed through the presence of depression, anxiety, fatigue, and irritability [13].

Due to the physical, cognitive, and emotional impacts of sustaining a TBI, treatment for TBI needs to be approached from a multidisciplinary perspective. As an emerging element of physical rehabilitation, complementary integrative health (CIH) interventions are health practices used in combination with traditional medicine [14]. CIH includes a wide variety of healing interventions that counteract illness or assist in increasing health and wellbeing [15]. CIH interventions, such as yoga, can be used as a holistic and complementary treatment to address the physical and mental needs of individuals with TBI [16-17].

In the West, yoga focuses on three main practices: breathing (pranayama), meditation (dhyana), and physical poses (asanas) [18]. Yoga interventions have been utilized in several rehabilitation settings [19-22], for the purpose of providing a complementary form of therapy. Research on the perceptions of yoga, when integrated into inpatient rehabilitation hospitals, shows patients’ rehabilitation was enhanced by the use of yoga due to the added benefit yoga provided, including self-management skills and assisting longterm recovery [21,23]. Yoga for individuals with TBI is likely a useful intervention due to the adaptability of yoga sequences, the potential physical and cognitive benefits, and the research pointing to the potential sleep and mood benefits [19-24]. While there is limited research on yoga for TBI, one small, exploratory study found that when yoga was administered 16 times over the course of eight weeks, individuals with TBI expressed improvement in physical, emotional, and mental domains [25]. In an analysis of the influence of yoga on sleep for people with TBI through sleep-wake diaries, a substantial improvement in sleep quality was found after eight weeks of yoga treatment [19]. Following an adapted yoga group intervention for individuals with TBI, participants expressed favorable improvements in comfort with approaching balance and relaxation, as well as an increased self-awareness that helped with sleep [26]. There is limited research on yoga for individuals with a TBI and yoga, thus there is need for further studies related to the influence of yoga on sleep and mood in this population. Therefore, the purpose of this study was to observe, analyze, and discuss the influence of yoga on TBI related to their sleep and mood.


Methods

Design

This convergent mixed methods pilot study examined the influence of yoga participation on sleep and mood among individuals with TBI. Quantitative data was collected using a repeated measures design, with pre-, mid-, and post-intervention assessments given. Qualitative data was collected through two post-intervention focus groups, consisting of one focus group with participants and one with the participants’ caregivers. Prior to the start of this study, approval through the Rehabilitation Hospital’s Institutional Review Board (IRB) and the Clemson IRB were obtained.

Recruitment and Participants

Purposeful, criterion-based sampling was employed in this study to decrease the variation of diagnosis amongst subjects [27]. Fifteen individuals who sustained a TBI and were prior patients at a large rehabilitation hospital in the Southeastern United States, that provides a continuum of care for individuals with TBI, were contacted by the project coordinator. The project coordinator, a Recreational Therapist at the rehabilitation hospital, screened all individuals interested in the study using the Six-Item Screener (SIS) to assess cognitive status in order to determine eligibility for a program or intervention [28]. The SIS has been used as a screener into yoga studies for individuals with TBI [20]. After screening the individuals, the project coordinator reviewed the inclusion and exclusion criteria with the individuals with TBI as well as their caregivers, to determine if they met the inclusion and exclusion criteria for the study. Inclusion criteria for persons with TBI required that they:
I. Had diagnosis of moderate-to-severe TBI, verified by the individual’s Glasgow Coma Scale score upon admission to the rehabilitation hospital [29],
II. Were a fluent speaker of English, by self-report,
III. Were 18 years of age or older,
IV. Were able to move into different seated, standing, and supine postures without assistance (based on self- and caregiver-report),
V. Had a caregiver that was willing to assist with participant transportation needs throughout the study, and
VI. Had sufficient cognitive status to participate, as determined by a score of at least 4/6 on the Six-Item Screener.
The presence of any one of the following criteria resulted in exclusion from the study:
A. were unable to attend 12 or more yoga classes during the eight-week intervention,
B. had current drug or alcohol abuse, per self-report, and
C. enrollment in another intervention study that could affect sleep or mood. Inclusion and exclusion criteria were also established for caregivers of participants with TBI to ensure they were able to fulfill the role of caregiver throughout the study, although a caregiver was only required if the individual with TBI needed assistance with daily tasks.
Inclusion criteria for the caregivers required that individuals:
a. were age 18 or older,
b. had no prior history of TBI,
c. were the self-identified caregiver of person with TBI,
d. were a fluent speaker of English, per self-report, as being willing to transport participant to all yoga sessions related to the study (as needed).
Exclusion criteria for caregivers of people with TBI were as follows:
i. were unable to report on participant for whom they provide care, and
ii. had current drug or alcohol abuse based on self-report. All participants provided written informed consent prior to the start of the study. Participants admitted to the study were given a $25 incentive, funded by the rehabilitation hospital research department for clinician research projects, upon completion of the study.


Intervention

Yoga sessions were conducted in groups in a yoga room within a large rehabilitation hospital in the Southeastern United States. Sessions occurred twice a week for eight weeks, for a total of 16 yoga sessions. A recreational therapist who is a yoga teacher and specializes in yoga for individuals with TBI taught all yoga sessions. The sequences of yoga poses were designed based on the Love Your Brain (LYB) Foundation yoga program, which is designed for individuals with TBI [30]. The project coordinator of this study adapted the LYB yoga sequences to fit this specific study group [31], to focus on influencing sleep and mood. Changes to the LYB protocol included increased time for meditation and a decrease in poses accomplished on hands and knees. See Table 1 for yoga sequence. Each yoga class was one hour long and included a 15-minute centering and focusing of the mind, 30 minutes of gentle physical yoga postures in supine, prone, seated, and standing positions, and 15 minutes of meditation and relaxation. The yoga sessions remained at the same level of difficulty from start to finish, in order to facilitate the transition from the rehabilitation setting to the community setting by encouraging growth towards mastery of the postures as opposed to growth in the number of postures.

Table 1:
Yoga Sequence.

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Data Collection

Quantitative measures were chosen to focus on sleep and mood for individuals with TBI. Qualitative data were collected through post-intervention focus groups. The primary researcher conducted all data collection.

Quantitative Measures

Sleep quality was measured using the Pittsburgh Sleep Quality Index (PSQI), a self-report questionnaire used to assess the quality of sleep over a one-month period [32]. The 24-items inquire about sleep duration, sleep medication, sleep latency, sleep quality, and how sleep effects an individual’s daytime activity [33]. An individual may be diagnosed with poor sleep if he or she has a global PSQI score of greater than five. The PSQI has been used to screen for insomnia in individuals with TBI in post-acute care [34]. The PSQI has a diagnostic sensitivity of 89.6%, and a specificity of 86.5% when differentiating between individuals who experience ‘poor’ or ‘good’ sleep [32]. Depression was measured using the Patient Health Questionnaire-9 (PHQ-9). The PHQ-9 was developed based on the DSM-V criteria of depression [8] and can be self-administered [35]. The PHQ-9 is a nine-item depression scale that measures level of depression over the past two weeks using four-point likert responses, where 0=not at all, to 3=nearly every day [36]. Once completed, the total score was summed to assess level of overall depressive symptoms. The PHQ9 classifies level of depression based on the sum of responses, with 0-4=minimal depression, 5-9=mild depression, 10-14=moderate depression, 15-19=moderately severe depression, greater than 20=severe depression [37], and a score greater than 12 is the cutoff for being diagnosed with major depressive disorder [38]. The PHQ-9 was also effectively used in a study on combat-related TBI [39].
Anxiety was measured using the Generalized Anxiety Disorder-7 (GAD-7) survey. The GAD-7 is a seven-item anxiety scale that measures level of anxiety of the past two weeks using four-point likert responses, where 0=not at all, to 3=nearly every day [40]. This self-report questionnaire has shown reliability and validity [40,41] and can be used to analyze anxiety in the general population [41]. The GAD-7 classifies level of anxiety based on the sum of responses, with 0-4=minimal anxiety, 5-9=mild anxiety, 10-14=moderate anxiety, 15-21=severe anxiety, and a score greater than 10 is the cutoff for being diagnosed with generalized anxiety disorder [40]. The GAD-7 was validated in primary care facilities [36] but has also been used to measure anxiety in a study on sleep and psychological conditions after sustaining TBI [42] and used to measure anxiety related to mild TBI related to combat [39]. Adjustment was analyzed using Part B of the Mayo-Portland Adaptability Inventory (MPAI-4). The MPAI-4 has four parts, each of which address a different aspect of adjusting to injury. Part B was selected due to the specific focus on adjustment to injury related to an individual’s mood (irritation, aggression, pain, depression, anxiety, fatigue, social interaction, self-awareness, and sensitivity to symptoms). The rating scale ranges from 0-4, from 0=no problem to 4=severe problem that interferes with activities more than 75% of the time [43]. A sum score of 0-7= mild limitations, 8-15=mild to moderate limitations, 16-24=moderate to severe difficulties, and >25=severe limitations with a score of less than seven indicating a good outcome [44]. This scale was designed to assist in the clinical evaluation of participant adjustment during the post-acute (post hospital) period following an acquired brain injury [13]. This scale has been used in multiple rehabilitation settings, including post-acute rehabilitation, comprehensive day treatment, and community-based rehabilitation [45-47].

Qualitative Data Collection. As a convergent mixed methods study, this intervention was best examined through multiple forms of data, addressing research questions in a general and broad quantitative fashion, as well as providing a narrative and explanatory qualitative aspect [48]. The participant focus group focused on the participant’s experience in the yoga intervention, giving an account of their experience, any change they noticed in sleep, depression, anxiety, or adjustment to injury, and any additional comments they had about the influence of yoga over the past eight-weeks. The caregiver focus group facilitator asked similar questions and focused on the caregiver’s observation of participant behavior over the past eight-weeks. These focus groups were held in the private yoga room at the rehabilitation hospital and recorded using two audio recorders.


Data Analysis

Quantitative Analysis

Descriptive statistics were used to describe demographics, which included age, gender, marital status, race, work status, education, time (in years) since injury, and cause of injury. Nonparametric analysis was indicated because of the low sample size; thus, the Friedman Test was used to compare mean ratings of each assessment, using the Statistical Package for the Social Sciences (SPSS) software version 24. Comparisons were made between the group mean Pittsburgh Sleep Quality Index (PSQI) scores, depression scores (PHQ-9), anxiety scores (GAD-7), and adjustment scores (MPAI-4, Part B) from pre, mid, and postintervention assessments. To further examine the quantitative results using the means from each assessment, percent change was calculated using the following formula:
Pre-intervention = [(post-intervention value–pre-intervention value)/pre-intervention value] x 100%.

Qualitative Analysis

The qualitative focus groups were transcribed verbatim to increase descriptive validity [49], and participants and caregivers were assigned a subject number to ensure confidentiality. The project coordinator observed the focus groups to ensure interpretive validity [49], reporting that the project coordinator and primary researcher shared the same perceptions of the focus group discussion. After initial transcription, the primary researcher reviewed the qualitative data for themes, and categorized the responses based on their connection to sleep, depression, anxiety, and adjustment to injury. The project coordinator and an additional researcher reviewed the transcripts from the focus groups before and after analysis to check for consistency and establish interrater reliability [50]. In accordance with Creswell and Creswell’s sequential process of qualitative analysis [50], focus group transcriptions were organized and read thoroughly by the primary researcher. Coding was deductive, to identify patterns within the data relevant to predetermined outcomes (i.e., sleep and mood), and to determine the existence of any emergent codes.

Mixing Quantitative and Qualitative Data

Qualitative and quantitative data were collected and analyzed separately [50]. After individual data analysis, quantitative and qualitative data were compared to discover converging or differing results [48].

Results

Overall, 15 people were contacted and invited to participate in eight weeks of yoga. Ultimately, seven people passed the SIS, met the inclusion criteria, and committed to the study, while eight declined despite having passed the SIS, citing scheduling conflicts, distance from home, lack of interest, and inability to commit to eight sequential weeks. Six people completed the study, five of whom had caregivers, while one person dropped out of the study 1.5 weeks prior to completion due to travel conflicts. Of the six participants who completed the study, four (67%) were female, and the average age was 31, with the ages ranging from 21-43 years old. The majority of participants were White (66%), and most were single (83%). Half of participants had a graduate degree, although 50% were unable to work. The average time since injury was 4.67 years. On average, participants attended 14 of the 16 sessions, with an attendance rate of 89% based on total number of sessions offered. See Table 2 for additional participant demographics. In the following sections, both quantitative data and qualitative data are provided by outcome, as the intent of this convergent mixed methods design was to compare converging or differing results [48]. See Table 3 for the mean pre and posttest, p-value, and percent change.

Table 2:
Participant demographics.

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Table 3:
Participant demographics.

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Sleep

The Friedman Test revealed that quality of sleep did not differ significantly when comparing pre-, mid-, and post-intervention PSQI scores (X2=1.46; p=0.48). The percent change from the preand post-intervention scores yielded a result of -5.7% change, indicating a minor decrease in reported issues related to sleep. The qualitative data on sleep was convergent with the quantitative data, supporting that there was no significant change in sleep quality for most participants. Most caregivers and participants commented on an improvement in sleep since the individual sustained the injury, but most did not identify further improvement as a result of the yoga intervention. However, one caregiver believes yoga has enabled her loved one to have deeper rest while sleeping. The caregiver stated that her loved one has “deeper sleep, she sleeps longer in the morning, has trouble to wake up, and she dreams. And she remembers her dreams!” In addition, one participant commented on her ability to sleep, saying sleeping in the past year “I would hear any little noise, it’d just bother me and wake me. So, sleep with earplugs, I slept with earplugs and an eye mask for light. Now I’m much better and I don’t need earplugs or a mask.”

Depression

The quantitative and qualitative data showed converging results regarding depression, as neither form of data collection identified substantial changes following the yoga intervention. The Friedman Test showed insignificant results regarding pre-, mid-, and post- PHQ-9 data (X2=0, p=1.00), while the percent change from the preto post-intervention assessment was -14.9%, indicating a slight decrease in depression. Depression was briefly highlighted in the participant focus group, as one individual stated “I’ve never seen myself as depressed,” and later said “I don’t think I’m depressed but again, the doctors have attributed my past tiredness and sluggishness to depression, and they say that now that I am active, it helps that aspect.”

Anxiety

No significant difference in anxiety was found using the Friedman Test (X2=2.33, p=0.31). However, the percent change from pre- to post-test was -39.9%, representing a substantial decrease in anxiety after the yoga intervention. Complementing the percent change calculation, both caregivers and participants provided meaningful comments related to a decrease in anxiety during focus groups. Caregivers stated that yoga was “calming,” “relaxing,” and “increased the awareness” of their loved ones. Participants shared similar thoughts, using the words “calming” and “relaxing” throughout their discussion of their yoga experience. One caregiver stated: What my daughter seems to get out of it more than anything is the mindfulness and the meditation and just calming her down. Because we go at a high pace, and so this is a good way for her to just relax and help her brain get better. In addition, another caregiver said “she’s maybe more relaxed I would say. Less anxious.” Later on, this same caregiver explained, that yoga “sets her back and somehow it’s relaxing in order to let other things than the panic in her mind.” Participant responses aligned with the caregiver perspectives, as participants commented, “yoga has always relaxed me,” and “it helps me loosen up.” Another participant expressed her appreciation of yoga, saying: It’s perfect how the practice slows down, repeats, and just focuses on just a healthy mind. So, whereas out in the world, we’re supposed to go, go, go. Here we can just slow down, be in our minds, be present, and just be.

Adjustment

Though quantitative data regarding adjustment to injury produced non-significant findings based on the Friedman Test (X2=2.80, p=0.25), the calculated percent change from the preto post-intervention MPAI-4 Part B assessment was -57.6%, indicating a considerable decrease in issues related to adjustment to injury. In addition, the qualitative data showed an improvement in adjustment. Qualitative data showed an increased interest in activity and self-esteem, as well as a decrease in irritability from the perspective of both the caregivers and the participants. When asked about a change in amount of activity for individuals with TBI, one caregiver said, “he’s interested in doing more than just this.” When asked the same question, a participant stated, “I do want to do more activities outside of the house.” Moreover, one participant explained, “I do have more endurance of being able to take on more activities throughout the course of the day.” Caregivers emphasized an increase in self-esteem following the yoga intervention. One caregiver commented on the relationship between improvement in self-esteem, and the eight weeks of yoga, saying:
Self-esteem I think is a big problem. I mean, a huge problem. But um, maybe for the past two months she, I think she’s more aware and more in acceptance. So, it seems like the self-esteem is less of a problem.
While another caregiver explained that her husband is considering taking initiative on a project that she relates to an increase in self-esteem. Concerning irritability, a caregiver stated her son is “definitely getting more pleasant to be with,” and a participant said “yoga, being mindful, the whole practice of presence and really being intentional and present with what you’re doing has positively affected the way I approach anything.” Social Support in the TBI Community. Though not included in the purpose of this study, appreciation of the community that formed as a result of the yoga intervention was evident as a theme throughout the caregiver and participant focus groups. In the profound words of a caregiver, yoga has provided “a place [for the participants] to be injured.” Caregivers expressed “it’s just nice to be with people who are maybe dealing with the same things,” “they need groups to socialize, to exchange because they’re very lonely,” and yoga has “been wonderful for him because the rest of the time he is in the home alone.” In line with caregiver responses, a participant stated that yoga helps in “having community support others who know your situation, experience, having gone through the same things.” One participant expressed an appreciation of the ability to share experiences, saying “it’s better to have friends that you can meet actually, all of you, and to know that they’re doing the same thing that you have to.” The community developed through yoga is unique due to the emphasis on rest and relaxation, which one caregiver highlighted by saying “yoga allows them to have time to think… we’re not the ones that are gonna settle down with them like ‘ah, let’s rest’…we don’t have the time and probably not the patience either.”


Discussion

The primary purpose of this pilot study was to examine the influence of yoga on individuals TBI related sleep quality and mood after eight weeks of bi-weekly yoga. There was not a substantial change in sleep based on the PSQI. The data in this study differ from previous research that found yoga to improve sleep [19,51]. Though sleep disorders are common for individuals with TBI [7], the majority of this study population did not express complaints with sleep prior to or after the yoga intervention, resulting in little to no change in quantitative and qualitative results related to sleep. Considered to be a residual effect of sustaining TBI [52], depression was expected to be present in this study population. The pre-intervention average depression score from the PHQ9 was 4.57, (just beneath the mild depression score of 5-10), showing that participants did not initially experience significant depression symptoms. Depression was not significantly impacted by the yoga intervention, though the percent change showed a slight reduction in depressive symptoms, consistent with previous research claiming yoga yielded decreased reports of depression [53].
The findings of this study support previous work that yoga has the potential to decrease symptoms of anxiety [7,16,54]. Though quantitative measures yielded insignificant results, the percent change showed a substantial decrease in symptoms of anxiety. The qualitative data also demonstrated a reduction in anxiety, which participants identified was due to the emphasis on the calming and relaxing effect of yoga. Furthermore, a study by Verma et al. identified a decrease in anxiety continued beyond the yoga session was supported by caregiver and participant perspective shared during the focus groups [7].
Although not statistically significant, adjustment to injury did substantially improve, as indicated in the percent change calculation and the qualitative data. In congruence with the claim that yoga contributes to overall adjustment for individuals with TBI [55], this yoga intervention contributed to a decrease in irritability, and an increase of interest in activities. In addition, focus group discussions showed considerable improvement of self-esteem and selfawareness, supporting previous work that demonstrated the ability to improve emotional awareness through yoga after sustaining TBI [56]. The yoga intervention focused on awareness of the body and the mind by encouraging participants to bring awareness to specific body parts at time and acknowledge certain emotions that may come up. The focus on awareness throughout each yoga session likely contributed to the comments on increased self-esteem and awareness, consistent with the study results on the impact of an 8-week yoga program for individuals with TBI that indicated an improvement in self-perception [57]. A theme of social support through the yoga intervention became apparent through the focus group discussions. In a study on social support for individuals with TBI, Stålnacke [58] found reports of low-quality social support due to lack of social interaction. Consistent with results from other yoga studies [59-62], caregivers and participants described the yoga sessions as beneficial due to the sense of camaraderie with people who have similar life changes due to sustaining TBI. Caregivers expressed the need for their loved ones to be with other people due to their loss of friends since sustaining TBI. Discussions during both caregiver and participant focus groups indicated an appreciation of the shared experience yoga provides. Participants in an inpatient rehabilitation setting benefited from the social interaction provided by yoga [21] supporting the theme of social support that emerged from this pilot study.


Implications for Further Research and Practice

The diverging results from quantitative measures and qualitative interpretations specific to the influence of yoga on sleep and mood indicate a need for further investigation. In order to expand this study, future research should consider including only those with current complaints related to sleep and mood and involve a larger sample size. Future studies may also consider the use of a yoga sequence that becomes progressively more challenging, as the content of the yoga intervention used in this study maintained the same level of difficulty from start to finish. A progression of poses may produce more substantial results, as challenging activities are more likely to produce change [63]. Yoga is a valuable therapy that can be implemented in a rehabilitation setting [21,23,64]. Attendance was high due to the location of the yoga intervention, since the rehabilitation hospital was a familiar place to all participants. Participants and caregivers also stated that they would like to see yoga included in TBI rehabilitation and they also identified the desire for the yoga intervention to continue and be offered individuals in outpatient programs. The qualitative data supported the value of yoga within a TBI rehabilitation setting as it can decrease anxiety, improve adjustment to injury, and promote social support within the TBI community.


Limitations

Due to the nature of research, this pilot study has limitations. This study took place in one rehabilitation hospital in the southeast and cannot be generalized to all yoga programs within a rehabilitation hospital. Second, while we aimed to observe the influence of yoga on ten people, only six people remained committed to the study from start to finish, resulting in a small sample size, where it is difficult to determine statistically significant changes in outcomes. More clearly stating attendance requirements when recruiting participants may increase commitment to the study. This study was not blind to the primary researcher or the participants, as the primary researcher was in direct contact with the participants, and the participants were informed of the purpose of the study when recruited for the study. Due to the pilot nature of this study, no control group was observed in comparison with the individuals receiving the yoga intervention. By adding a control group, researchers may be able to further understand the influence of yoga versus other environmental and social influences. Finally, the yoga sessions were not designed to build on themselves, but rather involved the same primary moves with variations according to the yoga instructor’s preference. A yoga sequence that becomes progressively more challenging may yield stronger results.


Acknowledgement

This project was funded by the Shepherd Center Research Department located in Atlanta, GA.



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Friday, February 21, 2020

Lupine Publishers | Is There Any Relation Between Blood in Urine and Eating Almonds?


Lupine Publishers | Open access journal of Complimentary & Alternative Medicine




Abstract


The main aim of the study is to find out the relation of eating almond with the blood in urine. This is the alarming situation when a person sees blood in the urine, it is called hematuria. Blood in urine is a serious disorder, but there are many situations in which it is harmless. Gross hematuria is a situation in which blood can be seen by a person. There are many benefits to eating the almonds, almonds can be eaten in the raw form or roasted form, but there are more benefits to eat raw almonds. One hundred subjects participated in the present research were students of Bahauddin Zakariya University of Multan, Pakistan [1]. The data analysis showed that 48% females eat almonds had negative results for blood in urine. The present study had been concluded that there is no relation of eating almonds with the urine in blood.

Keywords: Blood in urine; Gross hematuria; Microscopic hematuria

 

Introduction

This is the alarming situation when a person sees a blood in the urine, it is called hematuria blood in urine is a serious disorder, but there are many situations in which it is harmless. Gross hematuria is a situation in which blood can be seen by a person [2]. If bleeding occur in the urine, when a person test his or her urine then urinary blood test under a microscope, then determine the cause of the bleeding in the urine. Cola, pink, and red colored produce due to red blood cells in the urine, only small amount of blood cause to produce urine with red color. Blood in the urine is not painful for person, but when clots of blood pass in the urine, it would be harmful. When a person sees blood in the urine he or she makes sure to get an appointment from the doctor and test your urine [3]. There are different causes due to which blood in the urine present, such as infection in the urinary tract infection, infection of the kidney, injury in the kidney also cause blood in the urine. Different types of drugs such as cancer drug; cyclophosphamide, antibiotics such as penicillin cause blood in the urine. Enlarged prostate gland in the man of age 50 has occasional hematuria. People who run for long distance can also have blood in the urine [4].
Middle and Southern Asia are Mediterranean climate regions and these areas have almond trees, drupe is the fruit of the almond, that consist of harder shell, remove the shell and seed is revealed. Almonds sold in the market with shelled or unshelled. There are many benefits to eating the almonds, almonds can be eaten in the raw form or roasted form, but there are more benefits to eat raw almonds. Vitamin E, magnesium healthy fats, fiber protein, proteins is present in the almonds [5]. Almonds lower the cholesterol level, reduce the blood pressure, also lower blood sugar level, it also loss the weight, means almonds have fat burning power. Omega -3 fatty acids are found in the almonds, it also give benefits to bones and teeth. The main aim of the study is to find out the relation of eating almond with the blood in urine [6].

 

Materials and Methods

Measurement of blood in urine

A method was used to check the blood in urine of the subjects. First the sample of urine collects in a container, then a strip is dipped in container for 2-3 seconds, strip will shows colors, then match it with standard one, it will shows values and mark or write down the status of the blood in urine from the sample [7-8].

Projects designing

One hundred subjects participated in that research; subjects were students of Bahauddin Zakariya University, Multan, Pakistan. Urinalysis was performed in this research. Relation of blood in urine with eating almond was observed in this research [9-10].

 

Results

(Table 1) shows that 10% males eat almonds had negative results for blood in urine, 0% males had showed 10H, and 10N value for blood in urine. 1% males eat almonds showed that showed 50H. 0% males that not eat almonds showed 10H and 50H. 9% males that not eat almonds showed negative results. 1% males that not eat almonds showed 10N. 48% females eat almonds had negative results for blood in urine, 4% females had showed 10H, 1% females showed 10N, and 1% had 50H results. 15% females that not eat almonds had negative results, 1% females showed 10H results, and 1% females showed 50H results, and 0% showed 10N (Table 2).

Table 1: Relation of blood in urine in males with eating and not eating almond.

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Table 2: Relation of blood in urine in females with eating and not eating almond.

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Discussion

Number of benefits to eat almonds had been described in different papers. Almonds research and scientific paper had written that cardiovascular vascular disease increased with alarming level, so to eat 1.5 ounces of almonds as per diet, it reduces the heart disease. In 1992 heart health research started, to support the role of almonds. Almonds also beneficial to the cure of diabetes type 2. A research paper hematuria: blood in urine showed that there are two types of hematuria called microscopic hematuria and gross hematuria. 4% females had 10H result to eat almonds.

 

Conclusion

It is concluded from the study that there is no relation of eating almonds with the urine in blood.


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Friday, February 14, 2020

Lupine Publishers | The Prevention and Treatment of Malaria in Traditional Medicine of Tetun Ethnic People in West Timor Indonesia

Lupine Publishers | Open Access Journal of Complementary & Alternative Medicine 






Abstract

Native people in West Timor Indonesia have been exposed to malaria since long time ago. Because of this experience, it is believed that this community has developed their local concept about malaria, and how to manage it. This research was intended to document and analyze local knowledge and practices of malaria prevention and treatment developed by Tetun ethnic people in West Timor. The research was a field study, conducted through some interviews, discussions and observations. The results of this study showed that this community has long been developing various methods to prevent and threat malaria. The prevention and treatment of malaria in traditional medicine of Tetun ethnic people consists of both herbal and non-herbal methods and supported by some prohibitions and restrictions. The results also showed that the practice of traditional medicine for prevention and treatment of malaria by Tetun ethnic people can be explained scientifically. Medicinal plants that widely used like Strychnos ligustrina, Carica papaya, Momordica sp., Cleome rutidosperma, Physalis angulata, Alstonia spectabilis, Alstonia scholaris and Melia azedarach have been proven to have antimalarial activities as anti-plasmodial, antipyretic, analgesic, anti-inflammatory and immunostimulant.


Introduction

Traditional communities in ancient times developed their local knowledge about the prevention and treatment of a disease based on their experience interacting with the disease for a long time. This local knowledge was then become a guidance for them to establish strategies to prevent and treat the disease, which were practiced widely in the community, and become their traditional medicine [1,2]. Traditional medicine is a term imposed on pre-scientific medical systems, and defines as a sum total of knowledge, skills and practices based on theories, beliefs and experiences of different cultural customs used in health care, disease prevention and increased physical and mental performance, which have been used for generations from one generation to the next [3,4]. Malaria is an ancient disease that has not been fully eradicated until this time [5]. Since long time ago, malaria was the main infectious disease that often attacks Timorese people, especially in Belu and Malaka Districts in West Timor (Indonesia). Several old manuscripts noted that Timorese people in early of 19th century were suffered from malaria which caused many deaths [6,7]. Until this time, Belu and Malaka Districts are still hyper-endemic areas of malaria. According to the Global Fund report, in 2014, Belu and Malaka Districts were classified as high malaria endemic areas, with the Annual Parasite Insidence (API) of 12.87o/oo and 11.58o/oo respectively, higher than Indonesian average API 1.38o/oo. Various programs for malaria prevention and eradication sponsored by the Indonesian Ministry of Health and World Health Organization such as insecticide-impregnated net, fogging, mass blood survey for early diagnosis and prompt treatment, and treat malaria patient using Artemisinin Combination Therapy (ACT) have been implemented, but decreasing of the API value is still not too convincing [8]. Cultural factors that influence public attitudes and acceptance on the programs of prevention and treatment of malaria are estimated to be one of the obstacles to the success of these programs. The implementation of various disease control programs and strategies often faces major challenges stemming from the social and cultural situation of the community. The social and cultural situation of a community in a particular place can negatively influence the choice, acceptance and use of interventions in disease control. Many programs of disease control and eradication are unsuccessful because of these social and cultural barriers. Therefore, it is very necessary to understand the local knowledge of the community, including an understanding of the health-illness concept that they believe in. An understanding of this can help policy makers in designing a sustainable and more effective disease control programs [9]. The Tetun ethnic is one of native communities that inhabit territories from the central part of Timor island (in Belu and Malaka districts, Indonesia) to the east (in Republic Democratic de Timor Lester, RDTL). Tetun people are still using traditional medicines to date, and often running various traditional medication rituals [10]. Because of their long-time interaction with malaria, it should be assumed that they have developed their own local knowledge about malaria and methods to prevent and treat it. Therefore, this research was intended to study the local knowledge of the Tetun ethnic people regarding malaria and the methods they have developed for the prevention and treatment of this disease.

 

Introduction

Study Design

This study is a kind of research in the field of medical anthropology. This study was conducted as a qualitative exploratory research, with a field study as main technique, supported by a literature study.

Profile of Study Site and People

This research was conducted in Belu and Malaka Districts located in the central part of Timor island. These areas are located at 9°15’ S-9°34’ S and 124°40’ E-124°54’ E. Belu and Malaka are two of Indonesian territories that border directly with the Republic Democratic Timor Leste (RDTL). The topography of Belu Districts is mainly hilly, while Malaka is generally a stretch of flat land. Some areas of Malaka at the south part meet the rainy season twice in a year, while the areas of north part and also Belu areas are only have one rainy season. The main rainy season takes place between November-March due to wind that brings rain from the Indonesian Ocean. This rain occurs evenly in Malaka and Belu regions. The additional rainy season in April-June, which is limited in some areas of Malaka, is affected by wind from Australia that carries moisture from the Timor Sea. Based on the ethnolinguistics, there are four indigenous ethnic groups that live in Belu and Malaka Districts, namely Tetun, Dawan, Kemak, and Bunaq (Marae). Tetun ethnic is the majority ethnic group in Belu and Malaka, consists of approximately 80% of the population. They scaterred in almost all sub-districts of Belu and Malaka [11].

The Informants

The informants of this study were people of Tetun ethnic who have lived for long time in Belu or Malaka Districts. They were people with good knowledge and experiences of traditional medicine practices. The informants were selected through the purpossive and snowball tehniques. A total of 94 informants (42 men and 52 women) with the age of 40-90 years old were involved in this study. They came from 15 vilages of five sub-districts in Malaka (Wewiku, Malaka Barat, Weliman, Malaka Tengah and Kobalima Timur Subdistricts), and 14 vilages of ten sub-districts in Belu (Raimanuk, Tasifeto Barat, Nanaet Duabesi, Tasifeto Timur, Lasiolat, Raihat, Lamaknen, Kakuluk Mesak, Atambua Barat and Atambua Selatan Sub-districts). These informants consist of traditional public healers, home healers, and traditional medicine users.

Data Collection

Data were collected through several interviews, discussions, and observation. Interviews were conducted with a semi-structured questionnaire. Interviews were intended to collect informations about local knowledge on health-illness concept, symptoms, signs and causes of malaria, traditional methods for the prevention and treatment of malaria, and medicinal plants used for the prevention and treatment of malaria. More deep questions were developed spontaneously based on the answers given by the informants to the previous questions. Interviews and discussions were conducted in Tetun (local language) and Indonesian. We recorded the contents of every interview by wrote a detailed essence of the conversation, but not fully word by word. Several interviews were recorded with audio and video recorder. In this field study, we were assisted by several local guides to search for informants, accompanied in the interviews, to interpreted specific local terms that strange for us, and help us to search, document and collect plant specimens. All plants mentioned by informants were collected in-situ and documented by making photographs and herbaria for taxonomic identification. This field study was conducted from April 2017 to December 2017.

Data Analysis

Data obtained from interviews, discussions and observations were analyzed qualitatively, and presented in narrative or qualitative descriptions [12]. The steps of qualitative analysis are as follows:
a) Transcription of data: first of all, the interview data, discussions and field observation records were well-transcribed in a neat text.
b) Data reduction: transcripts were analyzed to marked meaningful parts, and then grouped based on the same characteristics into certain categories, i.e. the local knowledge about health-illness, local concepts about malaria, methods for the prevention and treatment of malaria, and plants used for the prevention and treatment of malaria.
c) Presentation of data: data that has been grouped were arranged regularly according to each category to make them easy to understand. Data of plants used in malaria prevention and treatment were presented in a table.
d) Verification and conclusion: determined the meaning of the data presented.

Local Concepts about Health-Illness

The concept of health and illness in Tetun community is very simple. Tetun people define health as a condition of normal, good and not sick. Illness is interpreted as a condition in which someone feels unwell or sick or has a disease in the body. Tetun traditional people state a condition as health or ill by seeing physical signs. A person is said to be health if he/she looks physically strong, fresh, agile, has a bright face and good appetite; and vice versa, if the physical performance seems weak, lethargic, pale face, lack of appetite, then the person is said to be sick or has an illness in the body. Someone is said to have recovered from illness when showing physical signs such as being able to get up, not feel dizzy anymore, being able to walk quickly and to work again, and his/her appetite is back and improved. The concept of Tetun people about health and illness is also associated with the ability to carry out daily life activities. Someone who is still able to work or move without feeling bad or pain in his body, then that person is not said to be sick. People who are clinically suffering from a certain disease but not feel sick and still able to carry out daily activities without being disturbed by the disease, then that person is not considered sick. WHO and Indonesian Ministry of Health define health as a state of complete physical, mental and social well-being, and not merely the absence of diseases or infirmity [13]. Comparing the concept of health according to Tetun people’s understanding with this official definition, it can be concluded that the concept of health of Tetun ethnic people is inadequate to describes whole condition called health, because for this community, health and illness are more related to physical performance than psychological and social performance.

Local Concept about Symptoms and Signs, and Causes of Malaria

The indigenous people of Tetun know malaria as is in mana’s (hot body, fever) with primary signs and symptoms are high fever, shivering, intermittent fever, headache, muscle and joint pain, pale, yellow eyes, and abdominal pain and/or diarrhea. Many informants did not know that swollen spleen (splenomegaly) is also one of the signs of malaria that is already severe, but they assumed that the swollen spleen can cause fever (they say “malaria”). In general, almost all the informants assumed that malaria is a common, mild and not serious disease, only a sick of hot body or fever. This local concept seems to greatly influences people’s perceptions of the danger of malaria and result in reduction of their alertness on malaria and the seriousness of managing this disease. In the local knowledge of Tetun ethnic people, the causes of malaria are: sweet food and drink, chilled, sunburn, fatigue, presence of other disease in the body, magic, cold food and drink, lack of sleep, inadequate post-natal care, spicy food, alcohol, and oily or fatty food. Tetun ethnic people assumed that sweet food and drink, sunburn, magic, spicy food, alcohol, and oily or fatty food cause an excessive heat in the body, and as a result, someone will get high fever malaria. Chilled, cold food and drink, lack of sleep is assumed to cause cold entering the body, and as the result, someone will get shivering malaria. The fatigue, presence of other disease in the body and inadequate post-natal care for mother and infant are assumed to destroy the equilibrium of hot and cold in the body and result in malaria with high fever and/or shivering. According to some informants, mosquito as malaria transmitter was a new knowledge that coming from outside, introduced by the Catholic missionaries from Europe. According to Foster dichotomous on causes of disease [14], the causes of malaria in the local concept of Tetun people are naturalistic, not personalistic. Factors such as sweet foods or drinks, long time in rain, water or cold places, long working under the hot sun, fatigue and the presence of other diseases in the body are naturalistic properties that cause heat-cold balance in the human body to be disrupted, and then causes someone to get malaria. Many Tetun people do not consider mosquito as carrier of malaria, causing them to have low awareness of the threat of mosquitoes. This may be one of the causes of the still high endemic of malaria in Belu and Malaka until this time [15].

Methods for The Prevention and Treatment of Malaria

The Tetun ethnic people have their own patterns or habits of life that they do for generations to prevent malaria attacks. The methods that are considered effective in preventing attacks of malaria are: luli or hale’u, drink medicinal concoction of bitter herbs, eat bitter food, and drink tua moruk. Luli or hale’u means avoiding things that can cause malaria (according to their local concepts about the cause of malaria), which are: not eating sweets frequently, not working for long time under the rain or hot sun, and not too tired at work or physical activities. Eating bitter foods, especially papaya and bitter melon, and drinking bitter palm sap tua moruk are also considered effective to prevent someone from being attacked by malaria. Some informants who previously linked malaria with mosquitoes stated that repelling mosquitoes using smoke of burned aromatic plants and sleeping under mosquito nets are effective for malaria prevention. The treatment of malaria in traditional medicine of Tetun ethnic consists of herbal and non-herbal methods. Herbal method consists of drinking herbal concoction, inhaling the vapor of boiled medicinal plant, massage with paste of medicinal plant, bath with water of boiled medicinal plant, and attach the paste of medicinal plant as a cataplasm on the swollen spleen. A non-herbal method is sunu kok, that is burning the waist above the swollen spleen using a piece of coconut shell coal or a heated metal. The results of the interviews showed that most traditional medication for malarial patient usually combine two or more methods. It was found also that the role of traditional healer in the treatment of malaria patient is not so important. Tetun ethnic people assumed that malaria is a common and not a serious disease, thus the treatment of malaria does not require a high competency healer. Several informants stated that they usually conducted self- and home-medication for malaria complaint. In the traditional medicine of Tetun ethnic people, the treatment of malaria is a simple treatment for reducing heat or fever [15]. The assumption of malaria as a common, mild and not a serious disease results in lack of awareness about dangers of malaria. It was found that in many cases, health workers often complain of disobedience of patients who stop taking antimalarial drugs immediately after they feel cured (being able to get up, not feel dizzy anymore, being able to work again, and the appetite is improved), even though Plasmodium in their blood has not been completely eliminated. As the result, the success of the malaria eradication program in this area has increased very slowly [8].

Plants Used for The Prevention of Malaria

Tetun ethnic people believe that consumption of bitter food or drink can prevent someone from malaria attacks. Therefore, small children are often forced by their parents to eat stew and drink decoctions of flowers, leaves and young fruit of Carica papaya, or young fruit of Momordica sp. (M. charantia or M. balsamina). Some informants gave information that if they feel tired, achy and lack of appetite, they will drink decoction of Carica papaya leaves, fruit of Momordica charantia, Melia azadarach leaves, Alstonia scholaris, Alstonia spectabilis or Strychnos ligustrina stem bark. Consumption of these plants’ decoction is believed to restoring body freshness, increasing appetite, eliminating fatigue, and thus, preventing from malaria attack. Some informants also believed that drinking tua moruk is effective in malaria preventon. Tua moruk is a traditional drink made by fresh tapped palm sap soaked with the stem bark of Alstonia scholaris, Alstonia spectabilis or Strychnos ligustrina soaked in it. Several publications of other previous studies showed that the bitter plants used by Tetun people to prevent malaria has been shown to have pharmacological activities as antiplasmodium and immunostimulant [16-18].

Plants Used for The Treatment of Malaria

In this study, we recorded a total of 96 species from 39 families used by Tetun people in various formula for drink, massage, bath, inhalation and cataplasm (Table 1). Strychnos ligustrina, Carica papaya, Cleome rutidosperma, Physalis angulata, Alstonia spectabilis, Alstonia scholaris and Melia azedarach are some of the most widely plants used in various formula for drink. For massage, Garuga floribunda, Jatropha curcas, Acorus calamus, Allium cepa, Drynaria quercifolia, Ocimum sp. and Ruta graveolens are common. For bathing, people use Tamarindus indica, Psidium guajava, Melicope latifolia and Blumea balsamifera. Leaves of Brucea javanica, Annona muricata and Annona reticulata are used in inhalation method. Root of Moringa oleifera and leaves of Ficus hispida are used as cataplasm to reduce the swollen spleen [19]. Several plants were found in various formula for more than one mode of application. Several previous publications showed that most of these plants are also used in other traditional medicine for the same purpose in many areas of Indonesia and the world [16,18], and have been scientifically proven to have pharmacological activities as true antimalarial (antiplasmodial) and/or indirect antimalarial such as antipyretic, analgesic, anti-inflammatory and immunostimulant [20].

Table 1: Plants used by Tetum ethnic people for the treatment of malaria.

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Conclusion

The practice of preventing and treating malaria in the traditional medicine of Tetun ethnic people is a direct implementation of their local knowledge about malaria. The local concept of signs and symptoms and the causes of malaria encourage traditional people to create methods to prevent and treat malaria. The local concept of the Tetun ethnic people about malaria is the main reference in the creation of rules regarding prohibitions and restrictions, and recommendations for preventing attacks of malaria. The local concept of the causes of malaria determines the choice of plants for the treatment of malaria. Scientifically, these plants have been proven to have activities as true antimalarial and indirect antimalarial. The local concept of malaria as a common, mild and harmless disease causes that the role of traditional healer is not always needed in the treatment of malaria. Methods for the prevention and treatment of malaria developed by Tetun ethnic people consist of both herbal and non-herbal methods and supported by the implementation of several prohibitions and restrictions to provide healing for the sufferers of malaria.


Acknowledgement

We thank to Indonesian Ministry of Research, Technology and Higher Education, for financial support (Research Contract No. 0668/K8/KM/2018).


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Friday, February 7, 2020

Lupine Publishers| The Prevention and Treatment of Malaria in Traditional Medicine of Tetun Ethnic People in West Timor Indonesia

Lupine Publishers- Open access Journal of complimentary & Alternative Medicine

 

Native people in West Timor Indonesia have been exposed to malaria since long time ago. Because of this experience, it is believed that this community has developed their local concept about malaria, and how to manage it. This research was intended to document and analyze local knowledge and practices of malaria prevention and treatment developed by Tetun ethnic people in West Timor. The research was a field study, conducted through some interviews, discussions and observations. The results of this study showed that this community has long been developing various methods to prevent and threat malaria. The prevention and treatment of malaria in traditional medicine of Tetun ethnic people consists of both herbal and non-herbal methods and supported by some prohibitions and restrictions. The results also showed that the practice of traditional medicine for prevention and treatment of malaria by Tetun ethnic people can be explained scientifically. Medicinal plants that widely used like Strychnos ligustrina, Carica papaya, Momordica sp., Cleome rutidosperma, Physalis angulata, Alstonia spectabilis, Alstonia scholaris and Melia azedarach have been proven to have antimalarial activities as anti-plasmodial, antipyretic, analgesic, anti-inflammatory and immunostimulant.

Keywords:
Local Knowledge; Traditional Medicine; Malaria Prevention and Treatment; Tetun Ethnic; West Timor
Traditional communities in ancient times developed their local knowledge about the prevention and treatment of a disease based on their experience interacting with the disease for a long time. This local knowledge was then become a guidance for them to establish strategies to prevent and treat the disease, which were practiced widely in the community, and become their traditional medicine [1,2]. Traditional medicine is a term imposed on pre-scientific medical systems, and defines as a sum total of knowledge, skills and practices based on theories, beliefs and experiences of different cultural customs used in health care, disease prevention and increased physical and mental performance, which have been used for generations from one generation to the next [3,4]. Malaria is an ancient disease that has not been fully eradicated until this time [5]. Since long time ago, malaria was the main infectious disease that often attacks Timorese people, especially in Belu and Malaka Districts in West Timor (Indonesia). Several old manuscripts noted that Timorese people in early of 19th century were suffered from malaria which caused many deaths [6,7]. Until this time, Belu and Malaka Districts are still hyper-endemic areas of malaria. According to the Global Fund report, in 2014, Belu and Malaka Districts were classified as high malaria endemic areas, with the Annual Parasite Insidence (API) of 12.87o/oo and 11.58o/oo respectively, higher than Indonesian average API 1.38o/oo. Various programs for malaria prevention and eradication sponsored by the Indonesian Ministry of Health and World Health Organization such as insecticide-impregnated net, fogging, mass blood survey for early diagnosis and prompt treatment, and treat malaria patient using Artemisinin Combination Therapy (ACT) have been implemented, but decreasing of the API value is still not too convincing [8]. Cultural factors that influence public attitudes and acceptance on the programs of prevention and treatment of malaria are estimated to be one of the obstacles to the success of these programs. The implementation of various disease control programs and strategies often faces major challenges stemming from the social and cultural situation of the community. The social and cultural situation of a community in a particular place can negatively influence the choice, acceptance and use of interventions in disease control. Many programs of disease control and eradication are unsuccessful because of these social and cultural barriers. Therefore, it is very necessary to understand the local knowledge of the community, including an understanding of the health-illness concept that they believe in. An understanding of this can help policy makers in designing a sustainable and more effective disease control programs [9]. The Tetun ethnic is one of native communities that inhabit territories from the central part of Timor island (in Belu and Malaka districts, Indonesia) to the east (in Republic Democratic de Timor Lester, RDTL). Tetun people are still using traditional medicines to date, and often running various traditional medication rituals [10]. Because of their long-time interaction with malaria, it should be assumed that they have developed their own local knowledge about malaria and methods to prevent and treat it. Therefore, this research was intended to study the local knowledge of the Tetun ethnic people regarding malaria and the methods they have developed for the prevention and treatment of this disease.

Study Design

This study is a kind of research in the field of medical anthropology. This study was conducted as a qualitative exploratory research, with a field study as main technique, supported by a literature study.

Profile of Study Site and People

This research was conducted in Belu and Malaka Districts located in the central part of Timor island. These areas are located at 9°15’ S-9°34’ S and 124°40’ E-124°54’ E. Belu and Malaka are two of Indonesian territories that border directly with the Republic Democratic Timor Leste (RDTL). The topography of Belu Districts is mainly hilly, while Malaka is generally a stretch of flat land. Some areas of Malaka at the south part meet the rainy season twice in a year, while the areas of north part and also Belu areas are only have one rainy season. The main rainy season takes place between November-March due to wind that brings rain from the Indonesian Ocean. This rain occurs evenly in Malaka and Belu regions. The additional rainy season in April-June, which is limited in some areas of Malaka, is affected by wind from Australia that carries moisture from the Timor Sea. Based on the ethnolinguistics, there are four indigenous ethnic groups that live in Belu and Malaka Districts, namely Tetun, Dawan, Kemak, and Bunaq (Marae). Tetun ethnic is the majority ethnic group in Belu and Malaka, consists of approximately 80% of the population. They scaterred in almost all sub-districts of Belu and Malaka [11].

The Informants

The informants of this study were people of Tetun ethnic who have lived for long time in Belu or Malaka Districts. They were people with good knowledge and experiences of traditional medicine practices. The informants were selected through the purpossive and snowball tehniques. A total of 94 informants (42 men and 52 women) with the age of 40-90 years old were involved in this study. They came from 15 vilages of five sub-districts in Malaka (Wewiku, Malaka Barat, Weliman, Malaka Tengah and Kobalima Timur Subdistricts), and 14 vilages of ten sub-districts in Belu (Raimanuk, Tasifeto Barat, Nanaet Duabesi, Tasifeto Timur, Lasiolat, Raihat, Lamaknen, Kakuluk Mesak, Atambua Barat and Atambua Selatan Sub-districts). These informants consist of traditional public healers, home healers, and traditional medicine users.

Data Collection

Data were collected through several interviews, discussions, and observation. Interviews were conducted with a semi-structured questionnaire. Interviews were intended to collect informations about local knowledge on health-illness concept, symptoms, signs and causes of malaria, traditional methods for the prevention and treatment of malaria, and medicinal plants used for the prevention and treatment of malaria. More deep questions were developed spontaneously based on the answers given by the informants to the previous questions. Interviews and discussions were conducted in Tetun (local language) and Indonesian. We recorded the contents of every interview by wrote a detailed essence of the conversation, but not fully word by word. Several interviews were recorded with audio and video recorder. In this field study, we were assisted by several local guides to search for informants, accompanied in the interviews, to interpreted specific local terms that strange for us, and help us to search, document and collect plant specimens. All plants mentioned by informants were collected in-situ and documented by making photographs and herbaria for taxonomic identification. This field study was conducted from April 2017 to December 2017.

Data Analysis

Data obtained from interviews, discussions and observations were analyzed qualitatively, and presented in narrative or qualitative descriptions [12]. The steps of qualitative analysis are as follows:
a) Transcription of data: first of all, the interview data, discussions and field observation records were well-transcribed in a neat text.
b) Data reduction: transcripts were analyzed to marked meaningful parts, and then grouped based on the same characteristics into certain categories, i.e. the local knowledge about health-illness, local concepts about malaria, methods for the prevention and treatment of malaria, and plants used for the prevention and treatment of malaria.
c) Presentation of data: data that has been grouped were arranged regularly according to each category to make them easy to understand. Data of plants used in malaria prevention and treatment were presented in a table.
d) Verification and conclusion: determined the meaning of the data presented.

Local Concepts about Health-Illness

The concept of health and illness in Tetun community is very simple. Tetun people define health as a condition of normal, good and not sick. Illness is interpreted as a condition in which someone feels unwell or sick or has a disease in the body. Tetun traditional people state a condition as health or ill by seeing physical signs. A person is said to be health if he/she looks physically strong, fresh, agile, has a bright face and good appetite; and vice versa, if the physical performance seems weak, lethargic, pale face, lack of appetite, then the person is said to be sick or has an illness in the body. Someone is said to have recovered from illness when showing physical signs such as being able to get up, not feel dizzy anymore, being able to walk quickly and to work again, and his/her appetite is back and improved. The concept of Tetun people about health and illness is also associated with the ability to carry out daily life activities. Someone who is still able to work or move without feeling bad or pain in his body, then that person is not said to be sick. People who are clinically suffering from a certain disease but not feel sick and still able to carry out daily activities without being disturbed by the disease, then that person is not considered sick. WHO and Indonesian Ministry of Health define health as a state of complete physical, mental and social well-being, and not merely the absence of diseases or infirmity [13]. Comparing the concept of health according to Tetun people’s understanding with this official definition, it can be concluded that the concept of health of Tetun ethnic people is inadequate to describes whole condition called health, because for this community, health and illness are more related to physical performance than psychological and social performance.

Local Concept about Symptoms and Signs, and Causes of Malaria

The indigenous people of Tetun know malaria as is in mana’s (hot body, fever) with primary signs and symptoms are high fever, shivering, intermittent fever, headache, muscle and joint pain, pale, yellow eyes, and abdominal pain and/or diarrhea. Many informants did not know that swollen spleen (splenomegaly) is also one of the signs of malaria that is already severe, but they assumed that the swollen spleen can cause fever (they say “malaria”). In general, almost all the informants assumed that malaria is a common, mild and not serious disease, only a sick of hot body or fever. This local concept seems to greatly influences people’s perceptions of the danger of malaria and result in reduction of their alertness on malaria and the seriousness of managing this disease. In the local knowledge of Tetun ethnic people, the causes of malaria are: sweet food and drink, chilled, sunburn, fatigue, presence of other disease in the body, magic, cold food and drink, lack of sleep, inadequate post-natal care, spicy food, alcohol, and oily or fatty food. Tetun ethnic people assumed that sweet food and drink, sunburn, magic, spicy food, alcohol, and oily or fatty food cause an excessive heat in the body, and as a result, someone will get high fever malaria. Chilled, cold food and drink, lack of sleep is assumed to cause cold entering the body, and as the result, someone will get shivering malaria. The fatigue, presence of other disease in the body and inadequate post-natal care for mother and infant are assumed to destroy the equilibrium of hot and cold in the body and result in malaria with high fever and/or shivering. According to some informants, mosquito as malaria transmitter was a new knowledge that coming from outside, introduced by the Catholic missionaries from Europe. According to Foster dichotomous on causes of disease [14], the causes of malaria in the local concept of Tetun people are naturalistic, not personalistic. Factors such as sweet foods or drinks, long time in rain, water or cold places, long working under the hot sun, fatigue and the presence of other diseases in the body are naturalistic properties that cause heat-cold balance in the human body to be disrupted, and then causes someone to get malaria. Many Tetun people do not consider mosquito as carrier of malaria, causing them to have low awareness of the threat of mosquitoes. This may be one of the causes of the still high endemic of malaria in Belu and Malaka until this time [15].

Methods for The Prevention and Treatment of Malaria

The Tetun ethnic people have their own patterns or habits of life that they do for generations to prevent malaria attacks. The methods that are considered effective in preventing attacks of malaria are: luli or hale’u, drink medicinal concoction of bitter herbs, eat bitter food, and drink tua moruk. Luli or hale’u means avoiding things that can cause malaria (according to their local concepts about the cause of malaria), which are: not eating sweets frequently, not working for long time under the rain or hot sun, and not too tired at work or physical activities. Eating bitter foods, especially papaya and bitter melon, and drinking bitter palm sap tua moruk are also considered effective to prevent someone from being attacked by malaria. Some informants who previously linked malaria with mosquitoes stated that repelling mosquitoes using smoke of burned aromatic plants and sleeping under mosquito nets are effective for malaria prevention. The treatment of malaria in traditional medicine of Tetun ethnic consists of herbal and non-herbal methods. Herbal method consists of drinking herbal concoction, inhaling the vapor of boiled medicinal plant, massage with paste of medicinal plant, bath with water of boiled medicinal plant, and attach the paste of medicinal plant as a cataplasm on the swollen spleen. A non-herbal method is sunu kok, that is burning the waist above the swollen spleen using a piece of coconut shell coal or a heated metal. The results of the interviews showed that most traditional medication for malarial patient usually combine two or more methods. It was found also that the role of traditional healer in the treatment of malaria patient is not so important. Tetun ethnic people assumed that malaria is a common and not a serious disease, thus the treatment of malaria does not require a high competency healer. Several informants stated that they usually conducted self- and home-medication for malaria complaint. In the traditional medicine of Tetun ethnic people, the treatment of malaria is a simple treatment for reducing heat or fever [15]. The assumption of malaria as a common, mild and not a serious disease results in lack of awareness about dangers of malaria. It was found that in many cases, health workers often complain of disobedience of patients who stop taking antimalarial drugs immediately after they feel cured (being able to get up, not feel dizzy anymore, being able to work again, and the appetite is improved), even though Plasmodium in their blood has not been completely eliminated. As the result, the success of the malaria eradication program in this area has increased very slowly [8].

Plants Used for The Prevention of Malaria

Tetun ethnic people believe that consumption of bitter food or drink can prevent someone from malaria attacks. Therefore, small children are often forced by their parents to eat stew and drink decoctions of flowers, leaves and young fruit of Carica papaya, or young fruit of Momordica sp. (M. charantia or M. balsamina). Some informants gave information that if they feel tired, achy and lack of appetite, they will drink decoction of Carica papaya leaves, fruit of Momordica charantia, Melia azadarach leaves, Alstonia scholaris, Alstonia spectabilis or Strychnos ligustrina stem bark. Consumption of these plants’ decoction is believed to restoring body freshness, increasing appetite, eliminating fatigue, and thus, preventing from malaria attack. Some informants also believed that drinking tua moruk is effective in malaria preventon. Tua moruk is a traditional drink made by fresh tapped palm sap soaked with the stem bark of Alstonia scholaris, Alstonia spectabilis or Strychnos ligustrina soaked in it. Several publications of other previous studies showed that the bitter plants used by Tetun people to prevent malaria has been shown to have pharmacological activities as antiplasmodium and immunostimulant [16-18].

Plants Used for The Treatment of Malaria

In this study, we recorded a total of 96 species from 39 families used by Tetun people in various formula for drink, massage, bath, inhalation and cataplasm (Table 1). Strychnos ligustrina, Carica papaya, Cleome rutidosperma, Physalis angulata, Alstonia spectabilis, Alstonia scholaris and Melia azedarach are some of the most widely plants used in various formula for drink. For massage, Garuga floribunda, Jatropha curcas, Acorus calamus, Allium cepa, Drynaria quercifolia, Ocimum sp. and Ruta graveolens are common. For bathing, people use Tamarindus indica, Psidium guajava, Melicope latifolia and Blumea balsamifera. Leaves of Brucea javanica, Annona muricata and Annona reticulata are used in inhalation method. Root of Moringa oleifera and leaves of Ficus hispida are used as cataplasm to reduce the swollen spleen [19]. Several plants were found in various formula for more than one mode of application. Several previous publications showed that most of these plants are also used in other traditional medicine for the same purpose in many areas of Indonesia and the world [16,18], and have been scientifically proven to have pharmacological activities as true antimalarial (antiplasmodial) and/or indirect antimalarial such as antipyretic, analgesic, anti-inflammatory and immunostimulant [20].
Table 1: Plants used by Tetum ethnic people for the treatment of malaria.


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The practice of preventing and treating malaria in the traditional medicine of Tetun ethnic people is a direct implementation of their local knowledge about malaria. The local concept of signs and symptoms and the causes of malaria encourage traditional people to create methods to prevent and treat malaria. The local concept of the Tetun ethnic people about malaria is the main reference in the creation of rules regarding prohibitions and restrictions, and recommendations for preventing attacks of malaria. The local concept of the causes of malaria determines the choice of plants for the treatment of malaria. Scientifically, these plants have been proven to have activities as true antimalarial and indirect antimalarial. The local concept of malaria as a common, mild and harmless disease causes that the role of traditional healer is not always needed in the treatment of malaria. Methods for the prevention and treatment of malaria developed by Tetun ethnic people consist of both herbal and non-herbal methods and supported by the implementation of several prohibitions and restrictions to provide healing for the sufferers of malaria.
We thank to Indonesian Ministry of Research, Technology and Higher Education, for financial support (Research Contract No. 0668/K8/KM/2018).

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