Magungunan gargajiya na Hausa
Wannan maƙalar tana magana ne akan magungunan gargajiyar Hausawa da Hausawa na yammacin Afirka ke yi .
 Magungunan gargajiya na Hausa | |
|---|---|
| magani da Maganin gargajiya |
Likitan Hausa ya shahara da tasirin addinin Musulunci da na gargajiya, da ilimin tsiro irin na Afirka, da kuma ayyukan addini wadanda har yanzu suna da yawa a yau. [1] Yawancin hanyoyin waraka na gargajiya kamar na addini da na ruhi ana amfani da su tare da magungunan zamani a tsakanin ƙauyuka da garuruwan Hausawa. [1]
Tasiri kafin Musulunci
gyara sasheBokaye (guda ɗaya: boka (n), bokanya (m)) da yan bori (ɗay: Ɗan bori (n),Ƴar bori (m)) sune aka fi sani da masu aikin ciyawa a kasar Hausa kafin zuwan Musulunci. al'ada .
Boka kwararre ne mai ilimin tsiro wanda ya doge wajen tattarawa da sayar da ganya da shawarwari. Ya zama ruwan dare boka ya kasance manomi ne na ganyen magani. Boka ba mai warkarwa ne na ruhaniya ba; Maganin sa ya dogara ne akan ganyaye kuma ana amfani dashi kawai don ƙananan cututtuka kamar ciwon kai ko tashin hankali.
’Yan bori ne suka gudanar da aikin waraka, al’adar da ba ta ci gaba ba bayan da Musulunci ya samu gindin zama a kasar Hausa. Ganyen da bokaye ya yi amfani da su, kuma da alama har yanzu suna amfani da su, an ɓoye su daga mai siye. Har wala yau yana da wuya a iya tantance yadda ganyen ke aiki a matsayin maganin warkarwa saboda bokaye bai bayyana sinadaran magungunansu ba. [2] Sirrin bokaye na haifar da rashin iya tantance ingancin magungunan gargajiyar Hausawa. Bokaye ya san yadda ake amfani da takamaiman sassa na shuka, lokacinta da yanayin girbi, da kuma inda take girma a cikin daji da kuma yadda ake noma ta. Har ila yau, sun san yadda za a lalata wasu tsire-tsire ta hanyar sarrafa pollination, ko ta hanyar rarraba su da tsire-tsire marasa ƙarfi don samun magani mai amfani. [3]
Yan bori sun kasance masu son rai, haka kuma Hausawa. Yan bori za su yi addu'a da yin ibada ga ruhohi bisa la'akari da ciwon mara lafiya. Yan bori sun yi imani da mallakar ruhaniya kuma ko da yake suna da ruhohi masu yawa da za su yi mulkin duniya, sun kuma gaskanta da ruhohin da ba su da suna waɗanda za su iya mallaki mutum kuma dole ne a tsarkake su daga jikinsa. [4] Wannan warkarwar bangaskiya ba za ta kasance ba da daɗewa ba tare da maganin ganye daga bokaye, yana zaton mara lafiyar zai iya ziyartar duka biyun. ’Yan bori sun sami sauƙaƙa wajen ganin al’ummar Hausawa sun karɓo addinin Musulunci ta hanyar ɗokin da suke da shi na ɗaukar ruhohi na zamani da Musulmi yayin da aka fara samun sauyi a cikin al’umma. [5]
Tasirin Musulunci
gyara sasheMagungunan Musulunci a matsayin hanyar waraka ta addini ba ta ci gaba da wanzuwa a cikin al'ummar Hausawa ba sai karni na 16. Saboda irin wannan sauyi na al’ada da ake samu a masarautun Hausa, an samu rukuni biyu na masu warkarwa da aka siffanta su ta hanyar ayyukansu da tsarinsu. Na farko su ne masu warkarwa da suka kware wajen amfani da ganye da addu’a a matsayin hanyar samun waraka, wadanda ake kira malam da ‘yan bori. Na biyu su ne masu warkarwa waɗanda suka ƙware a kan ƙananan cututtuka da tiyata, ƙungiyar kimiyya mafi nisa; sunayensu sun haɗa da bokaye, masu magani, wanzamai, madorai, da ma’aikatan ungozomai.
Ko da yake Hausawa sun yi tiyata kafin da kuma bayan tasirin Musulunci, amma a ko da yaushe suna kanana sosai, abubuwa kamar kaciya ko kawar da qananan tsiro. Saboda tsarin likitancin Musulunci, ci gaban aikin tiyata bai ci gaba ba. Kamar yadda Ismail Mussein ya rubuta.
Rashin aikin tiyata a cikin littattafan likitancin Hausa, bai kamata ya baiwa wanda ya san magungunan Musulunci da wadannan marubuta suka dogara da shi ba. Likitan Musulunci yana da karancin rubuce-rubuce kan aikin tiyata na gaba daya. Baya ga Kitab al-Tasrif na likitan kasar Sipaniya Abul Qasim kan aikin tiyata, wanda ko ta yaya sauran kasashen musulmi ba su lura da shi ba, da wuya babu wani aiki da ya kamata a lura da shi.[5]
Tasirin Musulunci a kan likitancin Hausa ya sa ba a yi tiyata ba, kuma ba ta canza ba. Duk da haka, tasirin Musulunci ya kawo tsoffin magungunan Girkanci ga Hausawa, duk da cewa bai ginu a kan wannan tushe ba.
Tasirin Musulunci ya kawo kafa asibitoci, da yin amfani da kwararrun likitocin zamani maimakon masana kimiyyar ciyawa da ke yin sintiri a kan tituna, da kuma ra'ayin da cutar ta fadada ta hada da cututtukan da aka fi sani da ganewar asali (misali, maimakon amfani da ganye don ciwon kai. gabaɗaya, ƙoƙarin tantance dalilin ciwon kai da kuma ba da magani bisa ga dalilin maimakon alamar).
Amfani na zamani
gyara sashe
Hausawa sun fara amfani da magungunan ƙasashen yamma tun a shekarun 1960. Sai dai saboda tsananin tsayin daka na al'adu da addini, bai zama babbar rundunar likitocin da Hausawa ke dogaro da su ba.
Magungunan gargajiya har yanzu sun shahara a tsakanin al'ummar Hausawa, inda kashi 55.8 cikin 100 suka ruwaito cewa suna amfani da magungunan gargajiya na zamani da na gargajiya da kuma warkar da addinin Musulunci. [1] Shahararriyar amfani da nau’o’in magunguna da dama ci gaba ne kai tsaye a al’adar likitancin Hausa, inda har yanzu suka dogara ga masana ilimin tsiro, tare da neman waraka daga masu warkarwa na Musulunci, ko ma daga wasu masu ba da maganin gargajiya na yan bori wadanda suka saba da amfani da ruhohin Musulunci. fiye da ruhohin arna na asali.
Duk da cewa likitancin yamma ya zama wani abu a Najeriya, har yanzu tasirin Musulunci na Hausawa yana nan. Mazauna Birtaniya mazauna Najeriya, alal misali, sun ware kutare daga al'umma; sai dai shugabannin Hausawa sun matsa kaimi wajen kula da marasa lafiya kamar yadda addinin Musulunci ya tanada. [6]
Maganin gargajiya ya kasance sananne saboda nasarar da ake ganin ya samu da kuma arha. Misali, a wata yarinya ‘yar kasar Hausa, ma’aikaciyar jinya da aka tura ta kula da ita a lokacin da take fama da cutar gudawa ta fara maganin maye gurbin ruwa tare da nuna yadda za ta rika samun ruwa har sai da rashin lafiya mai tsanani ta wuce. Sai dai mahaifiyar yarinyar ba za ta kai ta asibiti ba, sai ta ci gaba da amfani da magungunan gargajiyar gargajiyar bokaye, kuma uwar ta yi imanin cewa duk da cewa magungunan turawa sun taimaka, amma maganinta ne ya warkar da ita. [7]
Wannan al'adar yin amfani da nau'ikan magunguna biyu ya haifar da damuwa a tsakanin likitocin yammacin duniya waɗanda ke tsoron cewa magungunan ganye na iya tsoma baki, ko kuma suna da mummuna da magungunan magunguna . [1] Daga cikin mutanen da ke neman kulawar likitocin gargajiya da kuma likitocin yamma na zamani, babu ɗimbin shaidun da ke nuna cewa sauye-sauye na samun kudin shiga, addini, ilimi ko sana'a suna shafar yanke shawara na mutum don neman hanyoyin biyu daban-daban na warkarwa. [1] Maimakon haka ya bayyana cewa idan duka hanyoyin biyu na samun waraka, to yawancin Hausawa za su ci moriyar duka biyun. Adadin Hausawa da suka yi amfani da duka tsarin magani sun fi yawa a cikin biranen da samun su ya fi yawa, sabanin Hausawan karkara wadanda za su iya samun magani daya kawai. [1]
Ma'aikatan ilimin tsiro na Hausa a Najeriyar zamani tun suna kanana suna karantar da ilimin Musulunci da Larabci. Karatun numerology da falaki shima ya zama ruwan dare. Waɗannan masu warkarwa suna bunƙasa ta hanyar tafiya tsakanin garuruwa da sayar da magungunan ganye ga talakawa waɗanda ba za su iya zuwa asibiti ba, zuwa wuraren da jama'a ke da yawa waɗanda wuraren kiwon lafiya ba za su iya biyan bukatun mutanen da ke kewaye da su ba, ko kuma ta hanyar ganin bukatun mutanen da ke kewaye da su. sun gwammace a dogara da hanyar warkarwa ta gargajiya fiye da abin da magungunan yamma ke bayarwa.
AIDS/HIV
gyara sasheYawancin Hausawa masu fama da cutar kanjamau sun dogara da hanyoyin warkarwa na ruhaniya na gargajiya na Musulunci. Duk da haka, da yawa sun dogara da magungunan yammacin duniya, yayin da maganin rigakafin cutar kansa (ART) da cibiyoyin nazarin halittu suka zama mafi samuwa da araha ga marasa lafiya da ke neman taimako daga alamun su. [8] Asibitoci na yammacin Turai da wuraren kula da cutar kanjamau da cutar kanjamau suna ɗaukar ART a matsayin hanya mafi dacewa don magance cutar, [8] kuma ba a keɓance al'adar Hausawa ba, wanda ya sa maganin zamani ba shi da farin jini a tsakanin Hausawan Musulunci. Har ila yau, ART ba ta samuwa ga masu warkarwa na Islama da likitocin da ba su dace da tsari da ayyukan magungunan yammacin Turai ba. Sai dai kuma ba su nuna sha’awar raba magungunan ba, in ma akwai, tunda bai yi daidai da al’adun Musulunci ba, da kuma tushen al’adu da dabi’un al’ummar Hausawa. [8]
Magana
gyara sashe- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Nnadi, Eucharia E.; Hugh F. Kabat (January 1984). "Nigerians' Use of Native and Western Medicine for the Same Illness". Public Health Reports. 99 (1): 93–98. PMC 1424516. Cite error: Invalid
<ref>tag; name "Nnadi" defined multiple times with different content - ↑ Waldram, James B. (December 2000). "The Efficacy of Traditional Medicine: Current Theoretical and Methodological Issues". Medical Anthropology Quarterly. 14 (4): 603–625. doi:10.1525/maq.2000.14.4.603.
- ↑ Etkin, Nina L. (1988). "ETHNOPHARMACOLOGY: Biobehavioral Approaches in the Anthropological Study of Indigenous Medicines". Annual Review of Anthropology. 17: 23–42. doi:10.1146/annurev.an.17.100188.000323.
- ↑ Last, Murray (August 2011). "Another geography: risks to health as perceived in a deep-rural environment in Hausaland". Anthropology & Medicine. 18 (2): 217–229. doi:10.1080/13648470.2011.591198. PMID 21810038.
- ↑ 5.0 5.1 Cite error: Invalid
<ref>tag; no text was provided for refs namedMussein - ↑ SHANKAR, SHOBANA (2007). "MEDICAL MISSIONARIES AND MODERNIZING EMIRS IN COLONIAL HAUSALAND: LEPROSY CONTROL AND NATIVE AUTHORITY IN THE 1930S". The Journal of African History. 48 (1): 45. doi:10.1017/S0021853706002489.
- ↑ Chmielarczyk, Vincent (1991). "Transcultural Nursing: Providing Culturally Congruent Care to the Hausa of Northwest Africa". Journal of Transcultural Nursing. 3 (1): 15–19. doi:10.1177/104365969100300104. PMID 1747206.
- ↑ 8.0 8.1 8.2 Tocco, Jack Ume (1 December 2010). "'Every disease has its cure': faith and HIV therapies in Islamic northern Nigeria". African Journal of AIDS Research. 9 (4): 385–395. doi:10.2989/16085906.2010.545646. PMID 25875887.