Background Haitian migrants played an important role shaping Cuban culture and traditional ethnobotanical knowledge. Information was obtained from semi-structured interviews with Haitian immigrants and their descendants, direct observations, and by reviewing reports of traditional Haitian medicine in the literature. Besides single medicinal plants, 22 herbal mixtures, mostly prepared as a concoction of plants or plant parts, are reported. 2009, 37 (1): 43-53. The https:// ensures that you are connecting to the Hosted by Sabrina Tavernise. 2000, La Habana: Oficina Nacional de Hidrografa y Geodesia, Code of ethics of the American Anthropological Association. They sell a large variety of medicinal plants (67 dry species and three fresh species) from the Haitian pharmacopoeia. 2023 BioMed Central Ltd unless otherwise stated. 1979, La Habana, Cuba: Editorial de Ciencias Sociales, Guanche J, Garcia AJ: Ethnic history. The present investigation shows that Haitian migrants and their descendants living in the Province of Camagey (Cuba) have medicinal uses for 123 plant species belonging to 112 genera in 63 families. It formed part of the foundation for Herbal Tours, which began in April 2004, and are day-long postgraduate . The earthquake that hit Haiti on January 12, 2010, killed an estimated 230,000 people, wounded many more, and left a reported one million homeless. Otherwise, they live in hospices either in Camagey or in smaller cities and villages. Au DT, Wu J, Jiang Z, Chen H, Lu G, Zhao Z: Ethnobotanical study of medicinal plants used by Hakka in Guangdong, China. Cite this article. Boil and simmer until the water turns a murky greenish brown. Esquivel M, Hammer K: The Cuban homegarden 'conuco': a perspective environment for evolution and in situ conservation of plant genetic resources. Ososki AL, Balick MJ, Daly DC. More than half of the plant species reported in that study are also reported in the current study of Haitian immigrants and their descendants. Traditional and ritual plant posology should be investigated in more depth in ethnobotanical and ethnopharmacological studies in order to understand their relation with medicinal plant efficacy and toxicity. Pieroni A, Mnz H, Akbulut M, Baser KHC, Durmuskahya C. Traditional phytotherapy and transcultural pharmacy among Turkish immigrants living in Cologne, Germany. More than 50% of the mixtures are used to treat afflictions of the respiratory system. Herbal Index. Although no census of Haitians (residents or descendants) in Cuba has been done to date, we can roughly estimate the number of Haitians and their descendants in the Province of Camagey at about 50,000 or 67% of the population. By listening to them, going along into the woods when they gathered and doing reading on my own, I too began to gather and use medicinal herbs. Volpato G, Godnez D, Beyra A: Migration and ethnobotanical practices: The case of tifey among Haitian immigrants in Cuba. Cultural aspects related to traditional plant posology are addressed, as well as changes and adaptation of Haitian medicinal knowledge with emigration and integration over time. Interviews were conducted in Spanish after first explaining the aims of the study. 1954, La Habana: Ediciones CR, Germosn-Robineau L: Farmacopea Vegetal Caribea. Respondents in the city of Camagey were located thanks to the local Haitian Association. Pieroni A, Mnz H, Akbulut M, Baser KHC, Durmuskahya C: Traditional phytotherapy and transcultural pharmacy among Turkish immigrants living in Cologne, Germany. Although medicinal uses of these plants are not absent from the Cuban pharmacopoeia, they may in some cases be restricted to Haitian descendants and to Cubans who have been influenced by the migrants' culture. Bethesda, MD 20894, Web Policies Often performed during the new year and around holidays, voudou baths are designed to bestow various blessings from God: anything from better cash flow to improved health or a new baby. 1974, La Habana: Instituto Cubano del Libro. Haiti is tropical and ginseng and goldenseal need cool, shady forest slopes to grow in. The Province of Camagey is located between 2031'01" and 2229'00" latitude North and 7657'00" longitude West from Greenwich. Miel de gira is considered as a panacea, and its use is apparently widespread among Cuban and Cuban-Haitian populations as a preventive and a remedy, when it is taken in small spoons in doses of from one to five spoons per day [16]. Uses of medicinal plants by Haitian immigrants and their descendants in the Province of Camagey, Cuba. Part of Throw in the extra cultural factor of what the Amer-Indians knew and imparted, and what emerges is a wide body of knowledge that serves a very useful, if not vital function. Phillis has sold medicinal herbs since the age of 9, when she helped her mother. Moreover, to date only limited data about Haitian traditional medicine has been collected in Haiti, mostly due to the fact that the religious, cultural, and political situation in Haiti has made the study of Haitian ethnomedicine difficult [20]. (Kloss, 300; Laguerre, 30). Journal of Ethnobiology and Ethnomedicine (PDF 182 KB). 10.1007/BF00052650. Most Haitians were illiterate, crowded into barracks (barracones), paid a miserable salary, and compelled to hand over their savings to reimburse the cost of their passage [7, 9]. Macia M, Garcia E, Vidaurre PJ. 1997, Stuttgart: Wissenschaftliche Verlagsgesellschaft mbH. Our purpose was to list the plants held to be antifertility agents in the island. My mom comes from a line of Haitian women herbalists from Gonaives, Haiti. An ethnobotanical investigation was conducted to collect information on medicinal plant use by Haitian immigrants and their descendants in the Province of Camagey, Cuba. The hairs of the fruit of this plant contain formic acid and mucunain, which are so toxic that they were used as homicidal poisons in Africa [40, 41]. In: Pieroni A, Vandebroek I, editor. Prez de la Riva J: Cuba y la migracin antillana. Besides single medicinal plants, informants also reported 22 herbal mixtures that are mostly prepared as a concoction of plants or plant parts and ingested. y tienen faxones y fabas muy diversos de los nuestros " Origin, Evolution and Diversity of Cuban Plant Genetic Resources. Viladrich A: Between bellyaches and lucky charms. She learned from her mother, who learned from her mother, who learned from her mother and so on. Along with the knowledge some of the slaves were able to bring a few plants. Baths are the second more important category of means of application at almost 16% of the total. Although its roots grow downwards, the plant itself can grow up to 1.5 meters high, with long and thin leaves and brownish/golden flowers. [14]. In: Hammer K, Esquivel M, Knpffer H, editor. " Anales del Jardn Botnico de Madrid. Divergence and Convergence in Traditional Plant-Based Medicinal Ethnobotanical knowledge is dynamic for any given culture and it changes as it is transferred and appropriated by people who are adapting to new environments [44,45]. Among Haitians, these practices are often related to cosmological/ritual numbers, and plant quantities used in the preparation of the remedies and the timing of administration follow these numbers (mainly three and seven; see also Weniger et al. FOIA My own interest in herbal healing dates back twenty years when I moved to a rural area in the Ozarks and had occasion to meet local people who gathered herbs and used them to treat various ailments. For example, three shoots of Mangifera indica are boiled and the remedy is drunk in three different cups to treat empacho, a digestive problem; three leaves of Cissampelos pareira are split into half and three halves are boiled in the case of fever; an infusion made from three whorls or tops of Stachytarpheta jamaicensis is prepared and given to children in the morning on an empty stomach as an anthelmintic; the decoction of three leaves of Momordica charantia must be drunk for three days, and the seeds of the same plant are ingested one on the first day, two on the second, and three on the third, and so on for seven days. Some of its benefits include antitumor effects, nerve cell protection, anxiety- and . Information was obtained from semi-structured interviews with Haitian immigrants and their descendants, direct observations, and by reviewing reports of traditional Haitian medicine in the literature. around Central Brasil, Minas in the North of the Province and Central Haiti in the South). Boletn de Resea de Plantas Medicinales. Dried cerassee for sale at Grace Seafood in Miami Gardens. Haitian Medicinal Plants. And it is precisely that useful function and the needs it fulfils that keep herbal healing alive and well in both Haiti and the Ozarks. Today's Cubans rely for food and medicine on a mixed culture that draws upon wisdom originating mainly from Indian, African, Spanish, and Antillean ethnic groups [1-5]. During the period 19001930, more than half a million Haitians entered the country legally or illegally [6,7]. Specifically, I was looking for ginseng and goldenseal, both highly sought for their curative properties. Article The study of Haitian immigrants' traditional medicine in this context not only represents an interesting case about medicinal plant use, but also records knowledge that is rapidly disappearing with the death of older Haitian migrants. We will present and discuss data about: 1) traditional remedies, their uses, and preparation, 2) traditional practices and beliefs related to these uses, and 3) changes and adaptation of Haitian medicinal knowledge with emigration and integration over time. Those who arrived in the 1940s came either by plane or boat, although they were migrating mostly for the same reasons. Prior to that date, many documents on the French colonies carry some mention of Haitian ethnobotany. 1995, 49: 249-256. Eating and Healing: Traditional Food as Medicine. The species belong to 112 genera and 63 families, with a prevalence of Annona and Citrus (three species each) among the genera, and among the families of Fabaceae (9.8%), Asteraceae (6.5%), Euphorbiaceae and Verbenaceae (4.9%), Lamiaceae and Rutaceae (3.3%). (Kloss, 215) In Jordan's research on Voodoo medicine, he places more emphasis, however, on the calming properties of catnip, rather than purgative. Almost half of the plants reported in this study are not reported in Beyra et al. Echinacea can be taken numerous times a day, as recommended by an herbalist. CD ROM Atlas Etnogrficos de Cuba. Lee RA, Balick MJ, Ling DL, Sohl F, Brosi BJ, Raynor W. Cultural dynamism and change An example from the Federated states of Micronesia. Dayana St. Fort was born in Haiti. Semi-structured interviews were conducted with 34 Haitians (21 women and 13 men) whose ages ranged from 45 to 102 years (mean age 68), in the following communities: Central Brasil, Jiqu, Aguacate, Esmeralda, Antn, Batey Varela (Antn), San Serapio, Caidije, La Jagua, Macuto 2, Camagey (neighbourhoods of Puerto Prncipe, Bellavista, Florat, and La Guernica). 1953, La Habana: Contribuciones Ocasionales del Museo de Historia Natural Colegio La Salle 10, P. Fernndez and Ca, Len H, Alain H: Flora de Cuba. The Magic of Haitian Remed Fey Asosi or cerasee or corailee Almost five per cent of the remedies are used without processing, which is especially the case for fruits eaten as medicinal foods (e.g. Laguerre M: Afro-Caribbean Folk Medicine. 2005, 97: 337-350. Exceptions to this are the works of Brutus and Pierre-Noel, Len, and Weniger et al. GV and DG conceived and designed the research. Jordan confirms these abortifacient qualities in his work, Voodoo Medicine. following Len [28], Len and Alain [2931] and Alain [32, 33]. Google Scholar. Primero Simposio de Botnica; La Habana. 1946, La Habana: Contribuciones Ocasionales del Museo de Historia Natural Colegio La Salle 8, Cultural S.A, Len H, Alain H: Flora de Cuba. Data also suggest that culturally relevant plants (those cited by more informants and with a greater number of uses) are often used in different qualitative ways by migrants and hosts. Goat feces are dried, powdered, mixed with olive oil and applied topically for burns, while packages made of urine and cotton are applied to the back of the heads of children with fever.
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