cultural antrhopology

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HBB 2013 - Cultural Anthropology [Malay Traditional Treatment] May2011

CHAPTER 1

INTRODUCTION

1.1 BACKGROUND STUDY

Every tribe and race has its own methods or ways of curing the affliction of disease. It

depends very much on the practice, belief and knowledge each one possesses. Besides chanting,

prayers and other practices, human being also utilize the various resources especially plants andanimals around them, they are able to identify the effectiveness of certain practices. Traditional

medicine is well-known for its high nutritional value, as well as its ability to cures various

ailments. As Malaysia is rich in natural resources, it is the basic of traditional treatment. Most

of these are the medical plants which is beneficial for the human body (Zakaria and Mustafa,

2009).

The Malays are the largest ethnic group in Malaysia who have their own culture,

customs and traditions. In fact, some of the traditions and customs are still practiced by the

Malay people to this day including tradional treatment. It is important to note that most of the

practices, traditions and customs in the Malay society were influenced by animistic, Hindu and

Islamic elements. In Malay traditional treatment, there are different modalities that have been

used. For instances, there are traditional Malay massage, herbal medicine, traditional Malay

blood cupping, spiritual healing, etc.

According to the Malay perspective, there are two types of factors that lead to illnesses

and diseases. The first type is known as natural causes, like tiredness, wound or general

sickness because of over-work or old-age. Meanwhile, the second is caused by the supernatural

elements. In Malay culture, the Malays have a strong belief that the spirits (hantu) can cause

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illness and disease. They also believe that the spiritual technique is the only way to cure the

illnesses which are caused by the spiritual elements.

These methods are different with the modern medicine which only focusing on curing

the illness physically with the usage of science and technology. Before the advent of Islam in

the Malay states, Malay traditional medicine was largely influenced by the beliefs and practices

existing then. This is certainly the uses of supernatural powers. However, when Islam arrived

and spread, the concept used by the Malay medical practitioner was changed. The manteras

which was originally in Sanskrit were gradually replaced by quotation of the Al-Quran and

Hadith of the Prophet Muhammad.

In the institution of traditional Malay treatment, traditional healers are people who

provide healing for the purpose of curing illnesses and diseases. Essentially, there are three

types of traditional healers who play an important role in Malay society, i.e. bomoh, pawang

and bidan. Even until this day, they continue to provide an invaluable medical service to

Malaysians, regardless of race and religion.

Traditional medicine has been used since time immemorial and until today, it remains a

popular method of treatment. In the earlier centuries, the local community held traditional

medicine in very high regard. This is obvious from the respect accorded by the community to

the healer. However, time has changed and the attention given to them now is not the same as

before due to not just the progress of science and technology or modern methods of treatment,

but in part, to the weaknesses of the practitioners themselves. Their inherited knowledge is

undocumented and has, therefore resulted in the decline of knowledge, thus making it

unreliable.

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The main purpose of this study is to explain in detail the practices and types of the

traditional Malay treatment and also to identify the reasons of using the traditional treatment as

the method of treatment among the Malay society.

1.2 OBJECTIVES

The objective of this research is to achieve the following:

1. To define the concept of traditional medicine or treatment among Malays specifically.

2. To study about the type of traditional treatment in Malays society.

3. To make a research regarding the perceptions toward Malay traditional treatment and its

effectiveness.

4. To study on the influence of Islamic religion and how it is applied in the Malay

traditional treatment.

5. To compare the effectiveness between Malay traditional treatment and modern treatment

1.3 METHODOLOGY

In order for us to obtain the required information regarding our project, there are several

methods that we have used such as interview, survey and research through internet.

First of all, we are conducting an interview with one of the traditional treatment

practitioner. The person that we interview was Mak Cik Asiah from Kampung Bali in Batu

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Gajah. We have gained much important information about traditional treatment as well as her

experience when using traditional treatment.

Besides that, we are also conducting a survey regarding the traditional treatment in order

for us to acquire information about the opinion of people nowadays regarding this matter. The

people involved in this survey are UTP students and villagers from near village. From the

survey, we found that there are still many people who believed traditional treatment.

Last but not least, we also using internet as our method to gain information. Through the

internet, we can search the information about the traditional treatment.

1.4 PROBLEM ENCOUNTERED

While conducting the research, there are several problems that we are facing. First of all,

our team needs to find the practitioner in Malay Traditional treatment. Thus, our team has to go

to Kampung Bali since the only practitioner in Tronoh area is living there. As Malay Traditional

treatment is divided into two aspects which are empirical and spiritual aspects, the major

problem is in the spiritual aspects. This is because for this area, there are no relevant findings or

facts which can prove the effectiveness of the treatment. In fact, only certain people with special

ability can cure the disease related to the spiritual aspects. In addition, it cannot be proved

scientifically.

Apart from that, the constraint with this research is that the team unable to see how to

treatment goes on. Thus, in order to collect the data, it is depending on the research, interview

and from what have been told by the practitioner. The details of the research about Malay

Traditional treatment will be further discuss in the next chapter.

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CHAPTER 2

TRADITIONAL MALAY TREATMENT IN MALAYSIA :

CONCEPT AND BACKGROUND

2.1CONCEPT OF MALAY TRADITIONAL TREATMENT

Traditional Malay medicine is a field of knowledge and practices which are indigenous

to the Malay culture that cover aspects of health and healing which was practiced fromgeneration to generations. It is inherited either through oral traditions, written forms and

practices or beliefs in Malay race. In addition, traditional Malay medicine is also defined as a

cultural system based on belief, knowledge and practices related to well-being, ill-health and

indisposition (Tuan Haji Hamzah Abu, 2007).

According to (Haliza,2005), Malay medicine can be defined as cultural system based on

beliefs, knowledge and practices related to the concept of well-being of life in the community as

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a whole, through basically it concerns sickness and indisposition. Like any other forms of

medicine, the Malay medical practice covers three main aspects namely curing, healthcare and

prevention of disease. Although curing the sick is an important aspect of a Malay practitioner,

his first and utmost responsibility is rather to prevent the occurrence of the disease that would

affect the community as a whole. It is only when these preventive measures somehow fail that

he would shift his responsibility to that of curing those affected (Gimlette,1971).

In her study on Prinsip dan Amalan dalam Perubatan Melayu (The principle and the

Practice in the Traditional Malay Healing), Haliza Mohd. Riji (2000) discusses in detail the

aspects of practice, belief, principle and philosophy in the traditional Malay healing. She has

discovered that Malays have been practicing the traditional Malay healing since the animistic

era to this day. Thus, the traditional Malay healing has played an important role in medical

treatment for Malay society. Besides, she also describes the function of traditional healers in

Malay society. The findings prove that the function of a Malay bomoh is not only curing

diseases, but he is also responsible for explaining clearly to patients the causes and factors of

their illnesses so that they can be more aware and conscious.

According to Mohd Taib Osman (1984), there are two types of reasons which cause

illnesses: natural causes and supernatural causes. In addition, he also discusses the concept of

myth, legends and folk tales in Malay culture. Basically the knowledge is divided into two

aspects. The first one is the spiritual aspect which is not easily proven and explained logically

and scientifically. This includes the practices of reciting Quranic verses over the items to be

used in treatment of a patient. For example, the treatment would involve reciting over water to

be drunk by the patient or Quranic verse would be recited continuously to calm a patient

suffering a fit. The second one is the empirical aspect that covers area which can be researched

scientifically. This includes the use of natural resources such as plants, animals and minerals to

treat disease and ailments. In Malaysia, traditional medicine is accepted as one of the various

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treatment systems and is practiced widely by every segment of society (Zakaria and Mustafa,

2009).

Traditional Malay medicine also encompasses various kinds of ritual ceremonies

intended to communicate with the world of spirits to determine whether the nature of an illness

is physical or psychological. In such ceremonies, the aim is to summon and exorcise the spirits

causing illness. A ritualist serves as a medium, and a small ensemble often provides the musical

component. With a history of more than a thousand years, the practice is believed to have its

origin in the convergence of Malay, Arab, Indian, and Chinese influence during the days of the

Malacca Sultanate.

2.2 HISTORICAL BACKGROUND AND INFLUENCES

Like any other concepts which are primitive in nature, it is impossible to determine with

accuracy the beginning and origin of Malay medicine. Myths and legends abound that any

discussion on the subject is incomplete without touching on them. It is actually safe to ascertain

that there are no authoritative findings or any written documents which can put a claim to the

origin or beginning of Malay medicine, or even to the practice of the Malay medicine man.

Malay medicine is traced to a period as early as the primitive era of shamanism and

animism, which had reached the Malay world from Tibet and China (Winstedt, 1981). Also, the

traditional Malay medicine practiced in Malaysia has been influenced over the centuries byIndonesian, West Asians especially Arabs and Indians. The knowledge of treatment method was

imparted orally from generation to generation.

Traditional treatment inherited from generations to generations by word of mouth,

written forms and practices and beliefs of the Malays. Both of this aspect has been influenced

by a lot other culture, and one of the influence is the religion of Islam. This is because the

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Malays religion is Islam. The Malays are in fact identified by their religion, that is Malay is

someone who is a Muslim. Islam is a religion that promotes the holistic concept and thus in

medicine; the Malays also inculcate and practice the Islamic values. However, the Malays have

existed long time before Islam reach the Malay Archipelago. Thus, there have been other

cultures or religion that have influenced and practiced by them before Islam came in the 14 th

century and dominate the way of life of the Malays.

Looking back at history, the Malay Archipelago has strong ties with India and China

especially in trading. However, India has brought a stronger influence than the Chinese since

the relationship has been established earlier. In Malay cultures, there are still remnants of

cultures, some are still widely practiced, which originates from Hinduism. Therefore, it is not a

surprised if there are still existing traditional medical practices which are influenced by Hindu

and Buddha. Besides, Malaysia is now populated by the three main races, Malay, Chinese and

India which mostly have faith in Islam, Buddha and Hindu respectively.

It is the distillation of vast historical dating back more than 1000 years. It is often based upon

observation, clinical trials and experiments.- (Haliza, 2000)

Jahid Sidek (2004)discusses the historical background of the traditional

Malay healing in Malaysia. He says that the traditional Malay healing has been

being practiced since the animistic era, and then it was influenced by

Hinduism, Buddhismand Islam.

2.2.1 Animimistic era

Historically, before the arrival and spread ofIslam in the 15th century, and the spread of

Christianity from the 19th century, the inhabitants in the land were eitherHindus or animists. In

the Peninsular, widespread Islamification is said to have begun in 1409 after Parameswara

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became Sultan of Malacca and converted into Islam. Since then, Islam played a central role in

Malaysian society.

Similarly in East Malaysia, animism was widespread prior to the arrival of Christian

missionaries from Europe. During Kaamatan, there are certain rituals which has to be carried

out by the high-priestesses known as the bobohizans a tratditional healer.

The institution ofbomoh, for example, is one of the Malay practices, which has been

influenced by different civilizations since the animistic era. It is one of the medical techniques

for treating patients suffering from diseases and illnesses.

2.2.2 Islam Influence

After Islam came in 14h century, there have been changes in the culture of the Malays.

The diffusion of culture happened when Islam dominate the way of how the Malays live and

subjugates most of the strong Hindu-Buddhist culture. For example, in the spiritual aspect of

traditional medicine,jampi/serapah has been changed to a practice of doa. Islam has provided a

replacement to the existing culture so that it follows the Islamic teachings. It is impossible to

totally wipe out the culture that has been practiced by a community for a long time, and hence

the replacement becomes a method to ensure the Muslims are holding onto their faith in Islam.

Amran Kasimin (1991) stresses the concept and principle of medicine according to the

Islamic point of view. He describes the significance of using da (incantation) as a method for

treating the patients from illnesses and diseases. He has discovered that some Malay spells

(jampi, mantera and serapah) which have been used by the traditional Malay healers are

corrupted and contradicted with the teachings of Islam. The existence of spiritual beings as a

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spirit helper is the reason for forbidding these kinds of spells according to the Islamic point of

view. In fact, the writer also has found that some Malay spells contain Hindu and animistic

elements which are considered as committingshirikand therefore, they are prohibited in Islam

There are also legends and myths that can relate the origins of the traditional medicine

to Islam. Even though the certainty of this myth is unknown to be reliable or not, the existence

of the myth itself proves that there are influences from Islam in the traditional medicine. Below

is the extract of the myth told by a bomoh named Tok Bomor Enche from Kelantan upon

research by John D Gimlette.

FIGURE 2.1: Myth told by Tok Bomor Enche'

It is probably that Akmal Hakim in the myth is a corrupted reference to Lukman Hakim inSurah Lukman in the Al-Quran. Many of the traditional Malay medical practitioners use this as

a claim that their treatment is aligned with Islam.

The Malay bomoh also hold a principle where there are four elements in a human body;

winds, air, fire and earth. The origin of this principle, a Neo-Platonic idea, is believed to come

from the Muslim in India, whom got it from the Persian Sufism. Sufism is defined by its

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believers as inner and mystical dimension of Islam. This again shows the Islam influence in the

traditional Malay medicine.

In conjunction with the spread of Islam, the Malays also read Al-Quran. Some of the

Quranic verses have been used as doa (prayers) to treat some illness. For example, Surah al-

Ikhlas can be used as an effort to treat headaches or head pains. During an interview with an

Islamic practitioner, Mak Cik Asiah, she uses the Quranic verses in the treatment she provided

to the patients. The Quranic verses being used varies according to the type of treatment. There

are also taboo (pantang-larang) with the usage of Quranic verses, for example, if the Quranic

verses is being recited for air penawar, that air penawar cannot be acrossed by ones feet (tak

boleh dilangkah). This is because al-Quran and the contents of it must be respected as it is a

sacred text in Islam.

Unfortunately, there is diffusion of Islamic treatment that has been done wrongly. In

order to make their treatment in line with Islam, they have directly uses some Islamic features in

their charms which originate from Sanskrit or any other origins like Buddha. This is very

dangerous to the faith of the Muslims as it seems that their treatment is in line with Islam but

actually has totally deviates from it as the charms also refers to other power as a source of

healing, which contradicts with the Islamic teachings, which is to believe only in Allah as the

one and only god.

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FIGURE 2.2: Part of a Sanskrit origin charm which uses Islamic features.

The example above is a charm, which has been translated to English, which originates

from Hinduism proved by the usage of Mahadewi Om. However, the usage of word Ali,

referring to the last of the four caliphs from Khulafa-Al Rasyidin, Saidina Ali bin Abi Talib and

the phrase Islams confession of faith has been used to make it seems like it is in line with

Islam.

There is also traditional medical treatment practiced by the Malays brought by Islam

like bekam. Bekam is the Malay word for cupping, or in Arabic it is called al-Hijama. There is a

hadith (narrations) regarding this method of healing.

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FIGURE 2.3: Taken from Translation of Sahih Bukhari, Book 71

2.2.2 Hindu Buddhist Influence

As history has it, the Malays originally are strongly influenced by Hindu and Buddha in

the past, until the spread of Islam in 14th century. According to Winstedt, Malay medicine has

existed in the primitive era where shamanism and animism is widely practiced. These practices

have been arriving at the Malay world from Tibet and China. Until today, even if Islam has now

widely practiced and understood, there are still some people that resort to the wrong traditional

practitioner who used charms (mantera, jampi) from Sanskrit words, which is opposed to the

faith in Islam. These practitioners are known as bomoh orpawang.

The text box above shows part of a charm that has been translated from Sanskrit, which

can be used in the false practice of spiritual traditional treatment. From the text, the word seri

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rama and maharishi proves the influence of Hinduism. Seri Rama is a character from

Hikayat Seri Rama, a literary adaptation from Hindu Ramayana epic.

In our interview with an Islamic practitioner, Mak Cik Asiah, she claims that there are

still some people that are skeptical with Islamic based medicine practice and strongly believe in

bomoh andpawangwho uses charms. This proved that Hindu Buddhist influences are still

lingering and strongly influence the Malay traditional treatment practice.

CHAPTER 3

TRADITIONAL MALAY TREATMENT PRACTICES

3. 1 THE TRADITIONAL MALAY HEALER

Gimlette (1981), the author ofMalay Poisons and Charm Cures has discussed the tasks

and functions of a traditional Malay healer by saying that he is a pillar of the society especially

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in dealing with sorcery, illnesses and spirits. Besides, he has also described the significance of

spell, charm, amulet and spirits for curing illnesses, neutralizing poisons and dispelling demons.

In Malay traditional medicine, knowledge of treatment methods were imparted orally

and committed to memory. In the case of specific skills, only selected pupils who were trusted

by the practitioner would be taught. If none was found befitting, the knowledge was ultimately

buried with the dead practitioner. There was, therefore, hardly any written material on

traditional medicine. It has become a great necessity for such professional knowledge to be

documented and passed on wholly to ensure its quality and its preservation.

FIGURE 3.1: Example of method used by bomoh

While doing the research, the team member has conducting an interview with one of the

Malay traditional practitioner to find the truth. According to the source, there are many ways

that the practitioner can get the skill of curing the illness. It is either by learning from the expert

or the skills is just passing down from generation to generation through their dreams or through

any strange experience happen to them. As for that person, he or she unable to teach the skills to

other people as they got the special abilities without learning. Basically, for the practitioner,

there are rules for them to follow in order to ensure the effectiveness of the treatment. However,

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it is depending on the type of treatment either using Islamic approach or vice versa. Different

belief has different ways of prohibition that they should follow.

3.1.1 Sub-types of Malay traditional healer

There are four commonly recognized categories of traditional medical practitioners: pawing,

bomoh, dukun, bidan.

A pawang (wizard) is more powerful and knowledgeable than even a bomoh. He can

heal all kinds of illnesses, and he can conduct public rituals that ensure an excellent rice harvest

or protect the whole community from a plague. Most pawangs and bomohs began their formal

careers as dukuns. Walter William Skeat (1965) in Malay Magic: an Introduction to the

Folklore and Popular Religion of the Malay Peninsulardiscusses the meaning of the

creationof man and how it is related to supernatural world. It also includes

the explanation of god, spirit, demon, ghost and magic rites according to

Malay perspective. According to the author, pawangis a practitioner who is

very important ina Malay village. He is the one who has an ability to handle

the spirit and magicespecially during the healing process.

Bomohs are more knowledgeable and powerful than dukuns, especially in treating

illnesses caused by social, psychological, and spiritual problems. Mohd Taib Osman (1984)

gives a comprehensive explanation about the institution ofbomoh and the practice of traditional

Malay healing in Malay culture. His findings prove that some techniques used by a Malay

bomoh are influenced by civilizations of India and Islam. Some examples of the techniques

which are influenced by the Islamic civilization are the use of certain materia medica and verses

from the Holy Qurn for curing illnesses and diseases. Beside that, the author also talks about

the importance ofbomoh as a traditional Malay healer who has an ability to communicate with

certain spirits.

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FIGURE 4.2: One bomoh with his healing items.

The dukun, who may be female or male, is a general practitioner in terms of

knowledge; but may be recognized as a specialist who is skillful in particular treatments. For

example, tukang urut (massage), tukang sunat (circumcision), tukang tulang or tukang patah

(setting broken bones).

Bidan helps pregnant women prepare for giving birth, attends and directs the birth, and

deals with postpartum problems of the mother and child. Malay women consult with traditional

bidan in such matters as diet, bathing, and positioning the fetus for easier birth, or preventing

pregnancy after intercourse.

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FIGURE 3.1: One of the traditional treatment practitioner in Kampung Bali

3.2 THE TECHNIQUES OF MALAY TRADITIONAL TREATMENT

The type and the methodology is divided into several parts, such as spells, incantations

curse, prayer, massage, dance and use of medications. Mantra existed since the birth of human

society. Primitive societies depend on nature and believe that a supernatural being controlled

environment. Thus they revere and hold the power of ritual speech and the speeches that has led

to the mantra. Mantras derived from the Sanskrit associated with the Hindu holy book, magic

and spells curse. Usually content with references to gods adore mantra 'Om', 'Ongkara' (Om-

kara) is prahawa meaningful symbol of life..

According to philosopher, the Malay bomoh believes that the human body is made up of

four elements: earth, air (wind),fire and water. He also believes that disease was inflicted by the

evil spirits which were also from these four elements. For example, there is a generic term

calledpenyakit angin as Malays regard wind as agent in disease which difficult to diagnose.

Treatment within the concern of Malay medical practice generally consist of three usual

method of physical treatment which is massaging (urut), daubing (lumur) or cupping (bekam).

Massage is usually done by a massage therapist. Practice or knowledge is usually the

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descendants of heritage. In addition to massage skills, massage oils and incantations are also

used to increase the effectiveness of the sequence. Massage will improve blood circulation,

reduces air and restore a sprained muscle.

Malay medical treatment basically uses herbs, tonic concoctions, etc meanwhile the

spiritual treatment involves prayers, charms and incantations (jampi, mantera), talisman and

amulet (tangkal). Prayer is also the same functions with a curse spells and incantations, but

there is more influence of Islam in prayer. There are prayers taken from the Quran and Hadith

and some are mixed with local beliefs and cry. Among the most popular prayer is a prayer

practiced personal firewall, and prayer can cure loving. Prayer is usually practiced by catharsis

and patients.

Like many other cultures, talisman and amulet are worn by the Malays not only for the

purpose of curing the disease but also as means of protection against evil spirit and hence

against disease believed to be inflicted by those spirits and also as a measure against recurrence.

The existence of the curse spells with the existence of spells. Yet others say that the magic curse

is part of the mantra. Incantations recited in medicine, water or oil is given to the patient while

the curse used to frighten evil spirits and animals. It is also known as a fresh, spray, magic

formula, and so on. Curse spells must be obtained by studied and requires the appreciation and

implementation (confidence) is continuous

Apart from that, in terms of usage of item during treatment in Malay traditional

medicine, different practitioner uses different items. Usually, for physical or empirical treatment

like massage, herbs or medicine plants are used. Meanwhile, illness related to spirit usually uses

item like salt, pepper, etc. as people believed that these items are able to push the spirit away.

As compared to the empirical treatment, the effectiveness of spiritual treatment cannot be

proved scientifically. It is believed that only certain people with high knowledge and for those

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having the special skill are able to cure this disease. Either using Islamic approach or not, it is

depending on the individual itself.

Ismail Kamus (2006) gives a clear understanding about the genies, demons and

khadams in terms of their definition, origin and characteristic according to Islamic point of

view. He believes that the bomoh and pawang are practitioners who have special ability to

communicate and use the spirit helper especially for treating the patients from their illnesses.

Essentially, the bomoh will use the method which called as menurun during the ritual.

Through this process, the genie or the spirit helper is able to enter the bomohsbody, so that the

bomohbecomes able to identify the causes of illnesses and then cure them. Other than that, the

writer also gives several tips and guides how to evade or protect from the spiritual interruption

likejinn, Satan andsir(witchcraft) according to the Islamic.

The treatment of ailments uses a holistic approach, involving physical, spiritual, mental,

emotional and behavioral factors. In Malay traditional medicine, the physical characteristics of

a person are believed to be constituted of four elements - suprawi (fire), suddawi (earth),

dammawi (wind) and balpawi (water).

These elements, humors and descriptions of ailments are similar to those described by

the Greek model of elements and humors. Besides chants (jampi), prayers (doa), massage,

abstinence (pantang) and other practices, the Malay traditional medicine also utilizes various

natural resources from plants such as herbs, animals, microorganisms and minerals for

the purpose of treating and preventing illnesses, and for rehabilitation and health promotion.

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Figure 3.2: Mandi bunga is said to be able to treat one's aura

Malay community in this country have long been convinced the medical and traditional

treatment. This can be proved by the number of products marketed traditional Malay medicine

and received widespread throughout the country. Traditional Malay medicine and treatment-use

of materials derived from plants that can be accessed around the residence and a wilderness or

rural area.

CHAPTER 4

PEOPLES PERCEPTION IN MALAY TRADITIONAL

TREATMENT

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4.1 EFFECTIVENESS AND TECHNIQUE

Depending on the individual itself, people believe that conventional medicine works

because that is what they have been told. They are not inquisitive and do not worry about how

or why orthodox medicine works, as long as it does. They place trust in their doctor and the

system of medicine they practice. The same is true for traditional medicine. People, who use it,

believe it works. They are not interested in the theory of how alternative remedies are meant to

work or whether they have passed clinical trials, they place trust in the practitioners and the

system in which they practice. As long as the remedies do not give bad effect to them, they will

continue to use it and pass it down the knowledge from generation to generation.

In Malaysia we have many races, cultures that practice various traditional treatment

method such as the Chinese is use to well known for their acupuncture, Malays use to practice a

cupping (bekam). Malay community in this country has long been convinced of the traditional

treatment. They believe that traditional treatment is the safest method and does not have side

effects on human body. Another factor Malay traditional treatment has a place in society

because it is cheaper compared to modern treatment.

That is why Malay traditional treatment can still survive until now. If the treatment or

herbs seems to be effectives and approved scientifically, the tendency to belief in that treatment

will be stronger. It is unlikely that people would use something if they did not believe itworked. The belief in medicine, whether modern or traditional, is usually formed with the same

unquestioning attitude.

The usage of amulets originates from Buddhism. There are also bomoh orpawangwho

use amulet in their treatment to cure their patients. Besides, amulet is also used as a means of

protection (pendinding) against diseases from evil spirits or recurrence of these diseases. This is

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again, of course are prohibited in Islam as it is an act ofsyirik, to believe in other power to heal

the pain.

In Akm al-Ruq wa al-Tamim (Leagal Rulings of Charms and

Amulets), Fahd bin yn bin Aw al-Suaym (1998) gives detailed

information about theconditions of using spells, amulets and talismans as

the medium of medical treatment according to the Islamic Sharah. He

also discusses the concept and condition ofusing sirand Nushrah for curing

magical illnesses according to the Islamic perspective. It is important tostate that there are two opinions regarding the issue of using sir as a

medical technique. The first opinion says that it is permissible to usesirfor

curing the magical illness in emergency (arrah), or when it becomes the

last alternative. The second opinion prohibits it because it is considered to

becommittingshirkand thus it contradicts with the teachings of Islam.

4.2 HEALERS

Over the past century, traditional Malay treatment has become a tradition and is a

branch of medical knowledge. Bomoh and Tok Dukun are the most choices among Malay

community at that time to get treatment. Community recognizes their skills to treat diseases

associated with physical (physical) and spiritual (internal). Bomoh and Tok Dukun have been

known widely by all levels of society and became the first person they will seek in order to cure

the disease. Most of the community at that time believed and have confidence in medical

practice and treatment by Bomoh and Tok Dukun.

Hashim Awang (2006) believes that the bomoh would continue to thrive as modern

medicine could not cure all human ailments. Although the objective of traditional healing is

similar to that of modern medicine, the materials and techniques used are vastly different.

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Malay traditional medical practitioners (Bomoh and Tok Dukun) depend on the memory

and knowledge of his teacher in inheriting the loins. They are also said to have knowledge

about the medical and treatment through dreams or inspired by other factor in certain ways.

However this type of medical treatment requires them to identify the actual disease fact

contained in the patient's self-respect. Treatment is needed in order to cleanse the patient from

the bad elements until the disease is cured.

All these kinds of traditional healers tend to treat patients rather than illnesses,

sometimes attempting to help clients gain the affection of other persons, or even win the public

lottery. Successful healers and needy patients are not necessarily place bound and many travel

great distances, even crossing international borders between Thailand, Malaysia and Indonesia.

4.3 EXTERNAL REASONS WHY PEOPLE PREFER TRADITIONAL

TREATMENT

Cosmopolitan medicine did not begin to successfully challenge traditional bomoh

medicine until after the successful independence movements following World War II, when

nationalized health facilities and services and university training of natives in cosmopolitan

medicine expanded rapidly. Since then, from time to time, government publicity campaigns

have been directed against traditional medicine. Bomoh medicine survives, even prospers, but

many practitioners become more selective in the health problems they accept for resolution;

perhaps, in response to the rising proportion of patients whose ordinary illnesses are resolved

expeditiously and inexpensively through cosmopolitan medicine at government clinics and

hospitals. However, psychological disorders of almost any sort are still likely to be dealt with

by a traditional healer, and it is in the treatment of these disorders that traditional medicine

continues to be an especially important health resource for Malays, and even for some members

of other ethnic groups.

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Why that is some people still prefer going to the 'bomoh' (traditional medicine man or

faith healer) instead of seeking professional help at hospitals for the medical problems that they

have? Even after knowing the implications, people still prefer going to the bomoh instead of

seeking treatment for the medical problems that they have. And these people include those with

high education.

According to Dr Florence Lim, a specialist at a public hospital, people prefer to see

bomoh because they are much cheaper than the cost of treatment at the hospital. For example in

cancer cases, the treatment that includes chemotherapy, radiotherapy and surgery is costly. So

people who could not afford the costs would seek cheaper avenues, like taking traditional

treatment.

People also find travelling to hospitals a tedious task particularly for those who stay in

the rural areas and that is the main reason why they prefer to visit their village medicine men.

4.4 FACTORS CONTRIBUTING TO PEOPLES CONFIDENCE IN

TRADITIONAL TREATMENT

Several factors that contribute to peoples belief or confidence in traditional Malay

treatment include age, residential area, religion, influence from other people and the

effectiveness of the treatment itself.

From our survey, we can conclude that most of the people who believe in traditional

Malay treatment consist of people who aged between 30-50 years old. Most of them are highly

educated people. Some of them admit that traditional treatment is much better than modern

treatment in certain aspects. For example, massage is preferred over cement method used in

modern hospital when someone experienced broken bones or joints. This is proven by Aunt

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Asiah herself where she said that most of the people (especially UTP students) who come to see

her needed massage due to sprain joints and etc.

FIGURE 4.1: Massaging is the most common treatment in the traditional treatment scope.

Below are the response that we get for question three in the survey that we carry out earlier.

Figure 1: How frequent the respondent went to see medical practitioners.

Majority of them went to see the medical practitioner one or two times per week. Therefore, it

is proven that people still belief in traditional treatment even in this modern era.

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Residential area also plays important rule in contributing to the belief of people towards

traditional treatment. From the survey that has been carried out, most of them came from rural

area or small town. The beliefs spread among the community members as they share the same

lifestyle or way of life. Moreover, the history has shown us that dukun, pawang, bidan and

bomoh also originate from the rural area. Therefore, it is easier to say that they share the same

belief of their ancestors.

FIGURE 4.2: Ruqyah usually carries out in the presence of many people.

Third factor is religion. Most of the Muslims in this country are Malays. Only few of

them come from different race. Some of the treatment involved incantation using Quranic

verse. This method is called Ruqyah. Ruqyah is well-known in Kelantan and Terengganu. A

study has been carried out by a lecturer from Universiti Putra Malaysia regarding Ruqyah. In

his study, he concluded that more than 70% are concerned the religious status of traditional

healer with regard to healing through incantation. They believe that the Raqi, the one who

recites verse of the Quran or du`a, has to be a Muslim. He should possess sufficient knowledge

and has to know recitation of the Quran, that he used in Ruqyah, besides he has to be sound

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belief, righteous and pious (taqwa) person. Thus, it is proven that it is Islam that makes people

believe in traditional Malay treatment.

Influence from other people, such as family, friends and villagers are contributing

factors towards the belief of people in traditional treatment. In a certain family, the children are

influenced by their parents easily. The parent shows that their children should follow their path

in believing what they believe through their action whether directly or indirectly. Another

example can be seen when specific traditional practitioners is recommend by their friends.

The effectiveness of the treatment make people confidence in the traditional treatment

itself. Most of the treatment will take time to heal. In addition, if the person who went through

the treatment comes frequently to see the traditional practitioners when they were asked to,

most of the time the problem will disappear slowly. Moreover, traditional treatment is not

complicated compared to modern treatment where people need to wait for a longer time in order

to be treated by the medical specialist. Question five in the survey asked them about the

effectiveness of this treatment. Majority of them thinks that these types of treatments are

effective. Therefore, they went to see the medical practitioners regularly.

Figure 2: How effective the treatment is according to the respondents view.

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It is known that many people who use modern medicine considers their health to be

poorer than average. This could be the reason why they are more likely to try all kinds of

remedies in the hope that they will find one that will work for them. Many chronic or long term

conditions do not respond well to conventional treatments and this can lead to disillusionment

in the sufferer, who may, understandably, seek out for the traditional medicine to cure their

disease.

CHAPTER 5

TRADITIONAL TREATMENT VS MODERN

TREATMENT

5.1 CAN TRADITIONAL TREATMENT OVERTAKE MODERN

TREATMENT?

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FIGURE 6.1: The items used for traditional treatment

In modern life, traditional treatment was considered obsolete and no longer useful.

Based on that basis, it has been ignored and the modern treatment being considered has the best

principles and generally accepted.

Traditional treatment systems that have been abandoned because most of practice

medicine today, even busy people themselves give more priority to allopathic (Modern) medical

system which are said to be more triumphant compared with traditional systems.

Modern treatment which depend on the users expertise in addition to the use of

sophisticated equipment; injection needles, medicine by mechanical, surgical equipment,

computer technology and so on are said to be impressive and take care of some kind of disease

faced by patient properly. However, without us notice, there are also some disadvantages which

cause the disease was not treated properly, side effect to the patients, and some of the patient

face death because of certain factors.

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Unfortunately, traditional treatment system does not have space to donate services even

before the emergence of modern medication system seized the throne of the world, traditional

treatment system also plays an important role in handling disease problems, even the person

who suffer from chronic diseases can be cure perfectly and can live their life like a normal

people back.

FIGURE 6.2: Pills and tablets commonly used in modern treatment

Question six in the survey form asked them to choose between traditional treatment and

modern treatment. The response that we get is quite surprising. Although the responses are good

towards traditional treatment, they still believe that modern treatment is better than traditional

treatment. This can be proven from the chart below:

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Figure 3: Perception of respondents towards modern and traditional treatment.

Malaysia is a country that consists of multi-rational people which practice traditional

treatment including Malay, Chinese, Indian and indigenous people. Most of them use natural

sources like plants root, fruit, tree stem, and leaves as fresh herbs in an attempt to cure various

types of diseases

Practice using the holy verses of the Koran and the order of reflection which uses

expertise in neuroscience tradition is a solid combination that can help patient feel the

effectiveness of the traditional method. However, when the modern medication become main

alternative in world of medication, traditional treatment systems are no longer been recognises

and health law has prevented its movement. Without people awareness, traditional treatment

was the pioneer in world of medication. Modern treatment systems that commonly been apply

today actually was a modification or improvement from traditional treatment that was that was

introduced by the people back days which suited with the medication needs today.

Through the system of modern treatment, most patients who experience chronic disease,

or extreme health problems, they require expensive treatment cost. If the patient was a rich

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people and can afford to pay for all the treatment cost, it will be no issues. But how if the

patient comes from low-income group and they cannot pay for their treatment? This will be a

major problem to them to use modern treatment as an alternative to cure their disease.

One thing need to be expressed, most modern medication have treatment method that

use pills, capsules, as well as liquid as their medium of treatment. All the medication types that

their made have adequate chemical contains which directly or indirectly may cause side effect

to the patient, and sometimes can cause allergic and may be crippling the immune system in the

human body. This is because chemical-based medication will be more toxic and hazardous if

the proper usage is not given priority.

In fact, most terrible situation when someone requires surgery. The concept of a

meticulous dissection and careful probably will not cause any problems and face the risk that

would form. But lack of focus and concentration while perform the surgery can make someone

careless and the patient will pay the price. This situation will cause trouble to the people as well

as lost their trust towards this kind of treatment.

In Malaysia, traditional treatment system has not given a balance chance in order to

create a proper balance health by every patient. This situation happen not only because of

confinement legislation, but also the attitude among modern treatment practitioner itself

includes some view from pro-modern treatment author and advertisements that was propagated

through the treatise and also in electronic print media.

In today's global world that changes frequently, we can see some countries that seemed

want to return to the traditional treatment system. This happen when modern treatment concepts

that are often doomed to failure when there often have problem with their treatment methods.

Nowadays, modern scientists have realize that maintainability in the tradition treatment of using

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natural method originally so as plants, insects and small life capable to cure the illness and help

the patient live longer.

FIGURE 6.3: World Health Organization official logo

The most obvious example is when World Health Organization (WHO) and others

health organization recognize that traditional treatment plays an important role in order to help

people and maintained their healthy life in the past as well as for the future. Moreover, WHO

itself actively promoting the traditional treatment as one component of an important country

health system.

Most countries have returned to traditional treatment because the concepts and practices

that have in the traditional treatment are easy and not complicated for patient. In fact, many

people accept it as the best treatment method because the treatment can be done by the patient

themselves with the advice from the counsel.

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In Singapore, nearly one of every eight people prefer for traditional treatment compare

to modern treatment. In China, traditional treatment systems have been acknowledge as their

official and incorporated into health care system in their country. In Vietnam, the government

encourage every family to plant at least 12 to 58 traditional medicine plants in each home.

FIGURE 6.4: Aloe Vera which is commonly used in hair treatment

Last year, India increases their budget in health and safety in order to promote

traditional practices such as ayurveda, sidha, unani, naturopathy, homeopathy and medicine

from Tibet. Their Ministry of Health has also asked all ministers to identify the traditional

treatment system to fund the expenditure cost treatment for all sector workers in the country.

In the encyclopaedia, traditional medicine is divisible by 3:

1. Energy Therapy includes acupuncture, acupressure, shiatshu, yoga, meditation, polarity

and reflexology.

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2. Physical Therapy includes massage, aromatherapy, osteotherapy, chiropractic,

kinesiology, Rolfing, hellerwork, Feldenkrais method, Alexander technique, Trager

work, zero balancing, relaxation, hydrotherapy, flotation therapy and the Bates Method.

3. Mind Therapy is more focused on psychological factors such as hypnotherapy for the

treatment of phobias, stress, and addictive.

FIGURE 6.5: Therapy elements in traditional treatment

Hence, from the services and contribution to the ability of traditional treatment systems

to cure various types of diseases which are difficult to be treated by the modern treatment

system, why would traditional treatment system be abandon and wasted just like that? Is there

any other alternative need to be taken in order to establish traditional treatment system in this

modern era?

In this context, now is the right time to give the opportunity for the traditional treatment

system to be practicing freely without any restrains and barriers in providing a great help to the

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people. Let the people choose which treatment methods that they prefer and consider the best

for their own health.

CHAPTER 6

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CONCLUSION

In conclusion, people still have strong believed towards Malay traditional

treatment as one of medical treatment. Although Islam play important role in

Malays society, but there are techniques that contradict with Islam. This is

because, Malay traditional treatment in Malaysia is the fusion of animism,

hinduism, Budhaism, and Islam. Even in this age of modern medication, many Malaysian

Muslims continue to have strong faith in traditional treatment practices.

Malay tradional treatment can be classify into two which is spiritual and

empirical. Spiritual techniques are not easily proven and explained logically and scientifically

while the empirical techniques cover area which can be researched scientifically.

Four main traditional healers in this treatment are bomoh, pawang,

dukun, bidan. Different techniques of treatment is used including chants (jampi), prayers (doa),

massage, abstinence (pantang) and other practices. Malay traditional medicine also utilizes

various natural resources from plants such as herbs, animals, microorganisms and minerals for

the purpose of treating and preventing illnesses, and for rehabilitation and health promotion.

Some people believe that traditional treatment is safer and effective while some believes

that it doesnt shows the result quickly. Several factor has been discovered that contribute to the

level of believe of Malay society towards traditional treatment which are age, residential area,

religion, influence from other people and the effectiveness of the treatment itself.

REFERENCE

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1. http://books.google.com.my/books?

id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&

ots=2CXsIbljcV&sig=w16ex-

unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=boo

k_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment

%20by%20bomoh&f=false

2. http://www.eurojournals.com/ejss_9_3_08.pdf

3. http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/buk

hari/sbtintro.html

4. http://www.sacred-texts.com/sha/sss/sss06.htm

39
http://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://www.eurojournals.com/ejss_9_3_08.pdfhttp://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/sbtintro.htmlhttp://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/sbtintro.htmlhttp://www.sacred-texts.com/sha/sss/sss06.htmhttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://books.google.com.my/books?id=W_nVHIDgbogC&pg=PA810&lpg=PA810&dq=treatment+by+bomoh&source=bl&ots=2CXsIbljcV&sig=w16ex-unjOaoW2vV083RhlKrO9M&hl=en&ei=HopHTqPnFoe0rAelu63UAw&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDAQ6AEwAjgK#v=onepage&q=treatment%20by%20bomoh&f=falsehttp://www.eurojournals.com/ejss_9_3_08.pdfhttp://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/sbtintro.htmlhttp://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/sbtintro.htmlhttp://www.sacred-texts.com/sha/sss/sss06.htm


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APPENDIX

1. Sample of the survey question done

MALAY TRADITIONAL TREATMENT QUESTIONNAIRE

Part 1

Age : _______________________________Religion : Islam/Christian/Hindu/BuddhaEthnicity : Malay/Chinese/Indian Others: _____________________Residence : East/West/North/South Malaysia Other Country:________________

Part 2Tick ( ) in the relevant box.

1. Do you familiar about Malay traditional treatment?

Yes No

2. Have you ever experienced any kind of this treatment?

Yes No

3. If yes (question no. 2), how frequent you go for the treatment?

daily weekly monthlyyearly

4. What kind of treatment that you experienced?

Please specify: _______________________________

5. How far the do you think the treatment is effective?

Most effective Effective Less effective Noteffective

6. Which treatment is better?

Malay traditional treatment Modern treatment

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