Rhythms of learning — a model of practice supporting youth mental health in the era of COVID-19

The COVID-19 pandemic has led to a significant increase in demand for mental health services for young people. This demand comes on top of a preexisting surge in mental health presentations for our youth, and it places extraordinary demand on support services and the professionals who deliver them. Concurrently, it is recognised that engaging and working with young people and their mental health has its own unique challenges, and that many young people find direct ‘talk-based’ therapies confronting. This article examines the use of a model of group work practice combining the benefits of rhythmic music with reflective discussions as a response to the dual challenges of workplace burnout and client engagement. It reflects on the important role music has to play in young lives and how this can be extended into therapy in a fun and uplifting manner. It draws attention to the long history of rhythmic music within traditional healing practices and the emerging scientific evidence supporting this approach.

Understanding Traditional Healing Practices and the Categories of Practices from Fijian iTaukei’s Perspectives

This study takes an in-depth look at how traditional healing practices (THPs) are perceived by the iTaukei people living in villages and periurban areas in Fiji Islands. The research used both qualitative and quantitative knowledge/data gathered from six villages in Viti Levu, Fiji Islands, to determine, first, the perception(s) of THPs among the iTaukei; second, what THPs successfully survive and are still important to the iTaukei way of life; and third, what factors influence the iTaukei’s health-seeking behavior or choices between Western and traditional medical systems in their villages. Results confirm that the knowledge healers used to hold to cure common illnesses is now more dispersed and shared with community members; healers/elders’ roles in iTaukei villages are important for cultural–spiritual–social causes of illnesses, and for more complex cases, there are specialized iTaukei healers. Recommendations in the form of categories of practices are offered for practitioners to work more effectively and affectively with the iTaukei.

Pharmaceutical Prospects of Bee Products: Special Focus on Anticancer, Antibacterial, Antiviral, and Antiparasitic Properties

Bee products have long been used in traditional healing practices to treat many types of disorders, including cancer and microbial-related diseases. Indeed, several chemical compounds found in bee products have been demonstrated to display anticancer, antibacterial, antiviral, and antiparasitic properties. With the improvement of research tools and in view of recent advances related to bee products, this review aims to provide broad yet detailed insight into the pharmaceutical prospects of bee products such as honey, propolis, bee pollen, royal jelly, bee bread, beeswax, and bee venom, in the domain of cancer and infectious disease management. Available literature confirms the efficacy of these bee products in the alleviation of cancer progression, inhibition of bacterial and viral proliferation, and mitigation of parasitic-related symptoms. With such potentials, bioactive components isolated from the bee products can be used as an alternative approach in the long-run effort to improve humans’ health at a personal and community level.

Ethnomedicinal Study of the Use of Zingiberaceae by the Mentawai People in Siberut, West Sumatra, Indonesia

The Mentawai archipelago is situated to the west of mainland Sumatra and is part of the West Sumatra province. The Mentawai people are indigenous to this archipelago and are well known for their traditional healing practices performed by their Sikerei healers. Only a few studies on the traditional plant medicines of the Mentawai people have been published, which mostly suggest that Zingiberaceae is one of the most widely used families. This study examines the indigenous knowledge of Zingiberaceae by the Mentawai people living in Siberut. Field surveys were undertaken at four locations in the island where the Sikerei healers were interviewed directly to obtain information about medicinal treatments using plants from the Zingiberaceae family. Voucher specimens were collected, dried and deposited at the Herbarium of Andalas University (ANDA), Padang, West Sumatra. The study suggests that at least 32 Zingiberaceae species are used in the Mentawai’s traditional medicines. The floristic aspects, the plant part used, and the type of disease treated are discussed.

Phytochemical Screening and Antibacterial Activity of an Epiphytic Orchid Rhynchostylis retusa (L.) Blume. Collected from Kannur District, Kerala, India

Treatment with medicinal plants consists of the ancient tradition of India and which has been continued for years. Our ancestors collected rare plants from forests and mountains for treatment purpose. At the same time, they give deep concern for the conservation of the species on the earth. Their knowledge and services are not profitable but valuable. The study is focused on the phytochemical and antimicrobial activity of the medicinal plant Rhynchostylis retusa of the family Orchidaceae. The plant is growing in sacred groves and local gardens of Payyanur of Kannur district, Kerala, India and used for traditional healing practices. The Orchidaceae family includes many plants having medicinal properties, but most of them were not studied or exploited yet. Qualitative analysis of primary metabolites and secondary metabolites indicates the presence of phytochemicals in Rhynchostylis retusa. The total alkaloid, carbohydrate, protein, phenolic compounds and flavonoids were seen in significant amount in this plant. In vitro antibacterial (agar well diffusion) activity was done by gram-negative Pseudomonas aeruginosa (ATCC 27853), gram-positive Streptococcus mutans (MTCC 890), Staphylococcus aureus (ATCC 25923), Escherichia coli (ATCC 25922) and antifungal activity by Aspergillus niger (ATCC 16404). The plant extracts exhibited potent antimicrobial activity against these strains. The studies with the medicinal plant R.retusa make clear that the plant is rich in active components and phytochemicals. The plant contains a favourable amount of phytochemicals and this makes them cure various diseases. The plant also shows antioxidant and antibacterial activities.

An Assessment of Local Use Pattern and Traditional Knowledge on Medicinal and Aromatic Plants in Kapilvastu District Nepal

Background: Nepal is rich in culture, tradition, knowledge of traditional health practices. In fact, traditional healing practices have been a strong cultural and scientific heritage in this country. The majority of people (80%) in Nepal continue to rely on these practices of health care. Practitioners of this traditional medical wisdom are called as traditional healers (THs). THs are prevalent in every ethnic group and community. Majority of rural people are very dependent on traditional medical practices of THs who mostly use locally available medicinal herbs and spiritual methods to treat diseases. Therefore, this study had investigated whether traditional healers had the knowledge, skill, practices and technology of diagnosis and treatment of diseases which could be utilized to assist in providing health care services to rural people in Nepal. Materials and Methods: Using a cross-sectional research design a total of 25 traditional healers from Kapilvasttu district of Nepal were interviewed. Responses on the following topics were obtained: socio-demographic characteristics, knowledge, skill and practice regarding medicinal plants use. Descriptive statistics was used to analyze the responses. Results: Traditional healers’ knowledge, skill, practice and technology of diagnosis and treatment of diseases were related to tradition and culture of particular ethnic groups and communities. Majority of THs (n=25) are male (73.33%) and Hindu (88.29%) by religion. They mostly used medicinal plants (85.6%) singly or in combination with shaman, spiritual and others techniques. Less than 22.5% of THs had got training from health related institutions formally. Rest of the THs had acquired the knowledge and skill of traditional healing practices from ancestors, colleagues, self-study, from guru (traditional teachers), grandparents etc. Some of the both trained and untrained traditional healers would treat 52 types of diseases including gastro-intestinal and cardiac disorders, HIV, cancer, mental disorders, fractures and other common diseases with 79 known medicinal plants. Conclusion: The results indicate that traditional healers (THs) have acquired traditional medical knowledge, skill, practice and technology from their ancestors, teachers, trainings etc. They use medicinal plants as a means of treatment for providing primary health care to local people in the communities. This is significant considering, that are serving the health needs of a large percentage of the Nepalese rural population. However, further health policy and development of controlling mechanism for them on the treatment related issues is necessary. Keywords:Traditional healers, medicinal plants, traditional medicines, Nepal

The Impact of Training Indigenous Facilitators for a Two-Eyed Seeing Research Treatment Intervention for Intergenerational Trauma and Addiction

Intergenerational trauma in Indigenous Peoples was not the result of a targeted event, but rather political and governmental policies inflicted upon entire generations. The resultant effects of these traumas and multiple losses include addiction, depression, anxiety, violence, self-destructive behaviors, and suicide, to name but a few. Traditional healers, Elders, and Indigenous facilitators agree that the reclamation of traditional healing practices combined with conventional interventions could be effective in addressing intergenerational trauma and substance use disorders. Recent research has shown that the blending of Indigenous traditional healing practices and the Western treatment model Seeking Safety resulted in a reduction of intergenerational trauma (IGT) symptoms and substance use disorders (SUD). This article focuses on the Indigenous facilitators who were recruited and trained to conduct the sharing circles as part of the research effort. We describe the six-day training, which focused on the implementation of the Indigenous Healing and Seeking Safety model, as well as the impact the training had on the facilitators. Through the viewpoints and voices of the facilitators, we explore the growth and changes the training brought about for them, as well as their perception of how their changes impacted their clients.