RESUMO
Background: Home remedies (HRs) are described as foods, herbs, and other household products used to manage chronic conditions. The objective of this study was to examine home remedy (HR) use among Blacks with hypertension and to determine if home remedy use is correlated with blood pressure and medication adherence. Methods: Data for this cross-sectional study were obtained from the TRUST study conducted between 2006-2008. Medication adherence was measured using the Morisky Medication Adherence Scale, and HR use was self-reported. Multivariable associations were quantified using ordinal logistic regression. Results: The study sample consisted of 788 Blacks with hypertension living in the southern region of the United States. HR use was associated with higher systolic (HR users 152.79, nonusers 149.53; P=.004) and diastolic blood pressure (HR users 84.10, nonusers 82.14 P=.005). Use of two or more HRs was associated with low adherence (OR: .55, CI: .36-.83, P= .004). Conclusion: The use of HR and the number of HRs used may be associated with medication nonadherence, and higher systolic and diastolic blood pressure among Blacks with hypertension. Medication nonadherence is of critical importance for individuals with hypertension, and it is essential that health care providers be aware of health behaviors that may serve as barriers to medication adherence, such as use of home remedies.
Assuntos
Atitude Frente a Saúde/etnologia , Negro ou Afro-Americano , Hipertensão , Adesão à Medicação , Medicina Tradicional , Negro ou Afro-Americano/psicologia , Negro ou Afro-Americano/estatística & dados numéricos , Anti-Hipertensivos/uso terapêutico , Pressão Sanguínea/efeitos dos fármacos , Estudos Transversais , Feminino , Humanos , Hipertensão/diagnóstico , Hipertensão/tratamento farmacológico , Hipertensão/etnologia , Hipertensão/psicologia , Modelos Logísticos , Masculino , Adesão à Medicação/etnologia , Adesão à Medicação/estatística & dados numéricos , Medicina Tradicional/métodos , Medicina Tradicional/psicologia , Medicina Tradicional/estatística & dados numéricos , Pessoa de Meia-Idade , Estados Unidos/epidemiologiaRESUMO
En Bolivia se práctica la medicina tradicional por su alta diversidad cultural y biológica. Las plantas medicinales son comercializadas en Sucre-Bolivia mediante puestos urbanos atendidos por mujeres de origen quechua y castellano el objetivo es saber los conocimientos y usos de las plantas medicinales. La recolección de información fue por medio de entrevistas, con cinco preguntas básicas en los meses de julio-agosto. Se identificó que las señoras que tienen puesto fijo tienen de 90 a 110 especies de plantas medicinales y las señoras ambulantes que en su mayoría se encuentran en el mercado campesino tienen poca variedad de plantas medicinales de 5 a 10 especies, estas ambulantes en su totalidad son de orígenes indígenas es porque ellas siembran y cosechan sus propias plantas que en este caso son plantas con características medicinales en cambio las que tienen puesto fijo, también son las que tienen más años de experiencia traen plantas de La Paz (yungas), Cochabamba ya que estas ciudades producen mayor cantidad de plantas medicinales, también son traídas de los alrededores de sucre como Yotala, Icla, Jatun Mayu, Ravelo y del valle que son exportadas para su venta. Es así que estos recursos genéticos representan oportunidades para impulsar el desarrollo económico, enmarcado dentro la sostenibilidad y equidad social.
In Bolivia, traditional medicine is practiced because of its high cultural and biological diversity. The medicinal plants are commercialized in Sucre-Bolivia through urban posts served by women of Quechua and Spanish origin. The objective is to know the knowledge and uses of the medicinal plants. The information was collected through interviews, with five basic questions in the months of July-August. It was identified that the ladies who have a fixed position have 90 to 110 species of medicinal plants and the traveling ladies who are mostly in the peasant market have little variety of medicinal plants of 5 to 10 species, these ambulants in their entirety are of indigenous origins it is because they sow and harvest their own plants that in this case are plants with medicinal characteristics instead those that have a fixed position, they are also those that have more years of experience bring plants from La Paz (yungas), Cochabamba since These cities produce more medicinal plants, they are also brought from the surroundings of Sucre such as Yotala, Icla, Jatun Mayu, Ravelo and the valley that are exported for sale. Thus, these genetic resources represent opportunities to boost economic development, framed within sustainability and social equity.
Assuntos
Plantas Medicinais , Conhecimento , Medicina Tradicional , Mulheres , Organização Mundial da Saúde , Comércio , Povos IndígenasRESUMO
Contexto: para conocer la historia de un pueblo, es necesario analizar su espíritu y costumbre, por medio de los cuales se puede comprender su pensamiento que lo identifica y valora dándole su propia razón de ser. Una de las más importantes actividades tiene relación con la forma de preservar su salud, fundamento vital de vida y existencia; en tal virtud este análisis permite conocer la tradición quiteña relacionada con el uso de plantas medicinales y sus diferentes aplicaciones. Objetivo: por medio de esta investigación histórica, detallar el uso de pócimas y plantas medicinales empleados por los llamados médicos y curanderos del Quito del siglo XVIII, con el fin de contrarrestar las enfermedades más comunes que afectaban a los quiteños. Discusión y análisis: son pocos los estudios históricos y antropológicos sobre la materia, lo cual no permite realizar un análisis comparativo con el fin de lograr mejores conclusiones. Posiblemente la dificultad para acceder a fuentes primarias localizadas en archivos especializados sea la causa para esta falencia. Por otro lado, la historia social relacionada con la Medicina es muy relativa, debido a que los historiadores han dado poca importancia a tan valioso tema, con lo cual bien se podría entender de mejor manera el pensamiento del siglo XVIII. Una de las razones, probablemente, tiene relación con el hecho de que para la época, quienes se dedicaban a curar, eran menospreciados, razón por la que el oficio de médico era practicado por mestizos y gente de clase media baja, lo que no permitió dejar mayores evidencias escritas con el fin de comprender como se trataban y curaban las enfermedades, siendo la medicina popular, que subsiste hasta nuestros días, la única evidencia para comprender ligeramente los procedimientos médicos practicados en el lejano siglo colonial de nuestro análisis. Conclusión: la historia de la Medicina en el Ecuador ha sido tratada en contadas ocasiones por médicos profesionales, quienes se han dedicado con admirable paciencia a recoger todo cuanto detalle les ha sido posible localizar sobre todo en los archivos del antiguo hospital San Juan de Dios de la capital ecuatoriana; en igual forma, han podido ubicar ciertos datos que la historia social y política del país no la han tomado en cuenta. Para ello han recurrido al valioso archivo histórico de la Universidad Central del Ecuador, el cual guarda y conserva verdaderas joyas documentales sobre la Facultad de Ciencias Médicas; sin embargo, no existen estudios especializados sobre la farmacopea popular, base fundamental para comprender el estado de salud de los quiteños que habitaron en el siglo 18. Descriptores DeCs: historia del Ecuador, historia de la medicina, farmacopea, remedios caseros, siglo 18, Quito (AU)
Context: to know the history of the people, it is necessary to analyze their spirit and customs, by means of which they can understand their thought that identifies and values them by giving them their own reason for being. One of the most important activities is related to the way of preserving their health, vital foundation of life and existence. In this virtue, this analysis allows knowing the tradition of Quito related to the use of medicinal plants and their different applications. Objective: through this historical investigation, to detail the use of potions and medicinal plants used by the so-called doctors and healers of the eighteenth century Quito, in order to counteract the most common diseases affecting the people of Quito. Discussion and analysis: there are few historical and anthropological studies on the subject, which does not allow a comparative analysis in order to achieve better conclusions. Possibly the difficulty to access primary sources located in specialized files is the cause for this failure. On the other hand, social history related to Medicine is very relative, because historians have given little importance to such a valuable subject, which could well be understood in the eighteenth century thought. One of the reasons, probably, is related to the fact that for the time, those who were dedicated to cure, were despised, reason why the doctor's office was practiced by mestizos and people of lower middle class, which did not allow leave more written evidence in order to understand how diseases were treated and cured, being popular medicine, which subsists to our days, the only evidence to understand slightly the medical procedures practiced in the distant colonial century of our analysis. Conclusion: the history of Medicine in Ecuador has been treated on rare occasions by professional doctors, who have devoted themselves with admirable patience to collect all the details they have been able to locate; especially in the archives of the old San Juan de Dios hospital at the Ecuadorian capital. In the same way, they have been able to locate certain data that the social and political history of the country has not taken into account. For this they have resorted to the valuable historical archive of the Central University of Ecuador, which keeps and preserves true documentary gems about the Faculty of Medical Sciences. However, there are no specialized studies on the popular pharmacopoeia, a fundamental basis for understanding the state of health of the people of Quito who lived in the 18th century. (AU)
Assuntos
Humanos , Masculino , Feminino , Farmacologia , História , Medicina , Saúde Pública , Etnofarmacologia , História da FarmáciaRESUMO
ABSTRACT This research contributes to the study of substances present in homemade remedies used by the riverine communities of the Amazon, which are the result of insect-mineral-vegetable oil-interaction. The results of the analyses show the main components (inorganic and organic components) of the "caba-leão" wasps nests (Sceliphron sp., Sphecidae) used by "caboclos" as a topical medication to treat mumps and earaches. The ethnopharmacological data collection consisted of samples of wasps nests and soil, as a source of inorganic elements, from the Jaú and Unini Rivers, in the River Negro basin, Amazon, Brazil. The samples were qualitatively analyzed by infrared spectroscopy (organic and inorganic composition) as well as by X-ray diffraction (to identify minerals). Quantitative chemical analyses for ten major common elements were determined by X-ray fluorescence. The inorganic components are formed by minerals (quartz, kaolinite, illite and gibbsite), identified by X-ray diffraction and Infrared spectroscopy, which are common in the soil of the region. The analyses by X-ray fluorescence indicate that the most common oxides are SiO2, Al2O3, and Fe2O3 within minerals. This research contributed to the study of substances found in homemade remedies used by the riverine communities of the Amazon, which are the result of insect-mineral-vegetable oil-interaction.
RESUMO
Se estudioÌ la herbolaria de una poblacioÌn migrante boliviana de un barrio de la ciudad de San Salvador de Jujuy (Jujuy, Argentina) que sufre notorias condiciones de vulnerabilidad social y sanitaria, asiÌ como fuertes procesos de estigmatizacioÌn. Desde una aproximacioÌn etnobotaÌnica, se realizaron entrevistas abiertas y semiestructuradas a personas adultas. Se relevaron 89 especies medicinales empleadas para el tratamiento de 43 dolencias. Las maÌs consensuadas fueron Matricaria chamomilla, "manzanilla" (62%) y Ruta chalepensis, "ruda" (50%). Se distinguieron cinco ambientes de recoleccioÌn de plantas siendo el maÌs importante "casa y alrededores" (46%). Gran parte de las especies seleccionadas son adaptoÌgenas (plantas generadoras de bienestar, empleadas para el stress). La herbolaria casera parece ser una alternativa terapeÌutica clave de los bolivianos en Jujuy permitieÌndoles a las familias sobrellevar situaciones difiÌciles de stress, desarraigo y discriminacioÌn. Esta informacioÌn puede ser uÌtil para las instituciones de salud con el fin de mejorar la atencioÌn y el diagnoÌstico en situaciones de incertidumbre.
A study was undertaken of the herbolarium of a migrant Bolivian population living in San Salvador de Jujuy (Jujuy, Argentina) in conditions of marked social and health vulnerability; they also suffer strong stigmatization processes. Using an ethnobotanical approach, open and semi-structured interviews were conducted with adults. A total of 89 medicinal species were recorded, which were used to treat 43 ailments. The plants with the highest consensus were Matricaria chamomilla, "manzanilla" (chamomile) (62%) and Ruta chalepensis, "ruda" (50%). Five plant resource gathering environments were identified, the most important being "dwelling and surroundings" (46%). A large proportion of the plant species selected are adaptogens (plants that generate wellbeing, used to deal with stress). Home prepared herbal medicine appears to be a key therapeutic option for Bolivians in Jujuy, enabling families to endure difficult situations associated with stress, separation from family roots, and discrimination. This information can be of use to health institutions, with the aim of improving care and diagnosis in situations of uncertainty.
Assuntos
Humanos , Plantas Medicinais , Etnobotânica , Emigrantes e Imigrantes , Medicina Tradicional , Argentina , Bolívia , Inquéritos e Questionários , Área UrbanaRESUMO
BACKGROUND: Lead exposure from lead-glazed ceramics (LGCs) and traditional folk remedies have been identified as significant sources of elevated blood lead levels in Mexico and the United States. This study took place from 2005 to 2012 in a rural community in Baja California, Mexico. OBJECTIVES: 1) Investigate the knowledge, attitudes, and practices related to lead and lead exposures from LGCs and two lead-based folk remedies ( azarcon and greta); and 2) evaluate a pilot intervention to provide alternative lead-safe cookware. METHODS: A baseline household survey was conducted in 2005, followed by the pilot intervention in 2006, and follow-up surveys in 2007 and 2012. For the pilot intervention, families who reported using LGCs were given lead-safe alternative cookware to try and its acceptance was evaluated in the following year. RESULTS: The community was mostly of indigenous background from Oaxaca and a high proportion of households had young children. In 2006, all participants using traditional ceramic ware at the time ( n = 48) accepted lead-safe alternative cookware to try, and 97% reported that they were willing to exchange traditional ceramic ware for lead-safe alternatives. The use of ceramic cookware decreased from over 90% during respondents' childhood household use in Oaxaca to 47% in 2006 among households in Baja California, and further reduced to 16.8% in 2012. While empacho, a folk illness, was widely recognized as an intestinal disorder, there was almost universal unfamiliarity with the use and knowledge of azarcon and greta for its treatment. CONCLUSION: This pilot evaluation provides evidence 1) for an effective and innovative strategy to reduce lead exposure from LGCs and 2) of the feasibility of substituting lead-free alternative cookware for traditional ceramic ware in a rural indigenous community, when delivered in a culturally appropriate manner with health education. This strategy could complement other approaches to reduce exposure to lead from LGCs.