The most frequently used species are Chenopodium ambrosioides, Cissus verticillata, Cocos nucifera, Crescentia cujete, Cymbopogon citratus, Lippia alba, Momordica charantia, Pimenta dioica, Portulaca oleracea, Psidium guajava, and Stachytarpheta jamaicensis. Among first generation migrants, twenty are originally from the cities of Les Cayes (Creole name Okai) and Port Salut (Creole name Posal), in the South of Haiti, whereas four lived in or near Port-au-Prince. Traveling Plants and Cultures The Ethnobiology and Ethnopharmacy of Migrations. This article is published under license to BioMed Central Ltd. 1984, 10: 1-39. Les plantes et legumes d'Haiti qui guerrissent. 1986, 17: 13-30. 715-738, 1975. She said, Once you see this crazy woman on the side of the street picking up bush, you can say, Oh, shes from the island. Edited by: Pieroni A, Vandebroek I. PubMed In these contexts, the main forces that drive change in the cultural domain of traditional medicinal knowledge are: (1) the adaptation of the original knowledge to the new (host) environment (through substitution of no longer accessible traditional remedies with locally available ones, and the incorporation of remedies from the host culture into migrants' own pharmacopoeia); and (2) the development of strategies to obtain the original remedies (through cultivation, gathering, or marketing of the original remedies, and the development of social networks that link migrants to relatives and friends in the place of origin) [47, 48]. [15] who interviewed 29 Cuban informants across the Province of Camagey and reported 111 species used for medicinal purposes. Besides single medicinal plants, informants also reported 22 herbal mixtures that are mostly prepared as a concoction of plants or plant parts and ingested. Among those plants with shared uses are species that are widely used in Cuban pharmacopoeia such as Bidens pilosa, Boldoa purpuracens, Phyla scaberrima, Pluchea carolinensis, and Rheedia aristata, whose medicinal uses may have partly been adopted by migrants, as well as medicinal plants that are common to the Caribbean pharmacopoeia whose use Haitians and Cubans shared prior to migration: examples include the use of Cecropia schrebiana as an anticatarrhal; of Carica papaya, Chenopodium ambrosioides and Psidium guajava to treat intestinal parasites; of Lepidium virginicum as a carminative and diuretic; and of Zingiber officinale to treat colds, catarrh, and rheumatic pains. Even though Haitian and Peruvian ritual bathing traditions demonstrate many differences, we note several important themes of similarity: cleanses that involve moving (not stagnant) sacred waters; the application, and at times ingestion, of medicinal plants and flowers; and the act of being bathed by a spiritual elder to cultivate greater .
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