The rise and spread of antibiotic-resistant bacteria have become a global health problem. At the community level, bacterial resistance has been linked to antibiotic misuse practices. These practices are related to social factors such as education level, poverty, ethnicity, and use of traditional medicine. Through a survey, this study aims to analyse the knowledge, attitudes, and practices (KAP) of antimicrobial use, in an indigenous community in the south of Oaxaca, Mexico. It was observed that the population had a low socioeconomic profile, poor access to healthcare services, low academic level, little knowledge of antibiotics, the use of traditional medicine, and proper attitudes and practices regarding antibiotics use. Therefore, social factors are related to bacterial resistance only if they make the population prone to the use of antimicrobials. Lack of medical access and cultural factors drives this population to use ancestral alternatives such traditional medicine to treat conditions that in other contexts could be treated with antibiotics. This is an example of how the population can reduce the consumption of antimicrobials in infections if they have a reliable alternative that improves their symptoms.

When the COVID-19 pandemic struck and China reported the first case to the World Health Organization in December 2019, there was no evidence-based treatment to combat it. With the catastrophic situation that followed, materialised by a considerable number of deaths, researchers, doctors, traditional healers, and governments of all nations committed themselves to find therapeutic solutions, including preventive and curative. There are effective treatments offered both by modern medicine and traditional medicine for COVID-19 today. However, other therapeutic proposals have not been approved due to the lack of effectiveness and scientific rigour during their development process. Proponents of modern medicine prefer biomedical therapies while in some countries, traditional treatments are used regularly because of their availability, affordability and satisfaction they bring to the population. In this paper, we propose a transactional medicine approach where the interaction between traditional and modern medicine produces a change. With this approach, the promoters of traditional medicine and those of modern medicine will be able to acquire knowledge through the experience produced by their encounters. Transactional medicine aims to be a model for decolonising medicine and recognising the value of both traditional and modern medicine in the fight against COVID-19 and other global emerging pathogens.

Harmful usage of tobacco is a global public health problem associated with adverse health effects and addiction. Yet, in the Peruvian Amazon, the native region of Nicotiana rustica L., this plant is used in remarkably different manners: it is considered a potent medicinal plant, applied in liquid form for oral ingestion to treat mental health problems, a common and ancient healing practice in this region. Using a transdisciplinary field research approach with mixed ethnopsychological methods, this work aimed to report for the first time a case study in this context. The intervention took place in the Peruvian Amazon (Loreto) and involved ritual tobacco ingestion in a weeklong retreat-like frame, administered by a specialized traditional Amazonian healer. The patient was a 37-year-old woman with diagnosed mood, anxiety, and attention deficit disorders, as well as a chronic somatic condition. We applied qualitative experience-sampling during and quantitative symptom assessments pre- and post-treatment. Our findings offer a detailed description of the experiential therapeutic process during the treatment week and suggest clinically relevant improvements in patient well-being. This work is significant in view of the globally prevalent harmful uses of tobacco and the current scientific trend of revisiting herbal psychoactives (e.g., cannabis, psilocybin) for their therapeutic potentials.

UNASSIGNED: There are approximately 60,000 Traditional Bone Setters (TBS) in India, who have no formal education or training in modern medicine but treat approximately 60% of bone related trauma. This study investigated the history of TBS, why they are so popular, and their methods.
UNASSIGNED: From a list of TBS from four states in South India, a purposive and convenience sampling method identified participants. One lead TBS from each state was interviewed. With recommendations from these TBS, a total of six participants were interviewed on Zoom® in their native dialect and these interviews were transcribed into English. The data were analyzed using a constant comparative method which included several iterations to refine common themes and determine counterfactual and specific focal points from each interview.
UNASSIGNED: Six overarching themes emerged: (1) history of traditional bone setters, (2) occupations outside bone setting, (3) training, certification, education, accolades, (4) patient characteristics and success stories, (5) infrastructure and approach to diagnosis/treatment, and (6) limitations of practice, challenges, and social relevance. The history of traditional bone setting is thousands of years old and passed down within families generationally.
UNASSIGNED: In rural India, where a large part of the population lives in poverty and without access to modern medicine, traditional healers provide a much-needed service, often without charge, and consequently, the income is not sufficient without other occupations such as farming. They follow a similar approach to diagnosis and treatment of simple fractures and dislocations as modern medical practitioners. Most would like to share their knowledge and collaborate with ayurvedic and allopathic practitioners and simply want to be respected and supported.

This article analyzes two general lines of research on traditional medicine used by Mexican indigenous peoples since the 15th century up to the present day. The first - pioneered by anthropologists and physicians with anthropological training - addresses traditional medicine so as to promote biomedicine among indigenous groups, with the purpose of improving their health conditions. This line of research developed between the 1930s and 1960s, reemerged in the mid-1970s with the Alma Ata Conference, and has maintained momentum into the present day, seeking to expand coverage of the health sector in marginalized areas, but while subordinating traditional medicine to biomedical programs in all aspects. The second line of research has been fostered by anthropologists, in particular from the 1960s onward, and seeks to comprehend indigenous cultures through traditional medicine, with a particular focus on healers, who express the cosmovision, identity, sense of belonging, and cultural autonomy of indigenous peoples. However, these enquiries attempt to comprehend and validate the ways in which traditional medicine encapsulates cultural identity, and in some cases to justify political, economic, and above all ideological objectives. These perspectives do not take into consideration information regarding morbility, mortality, and life expectancy, despite the fact that indigenous peoples are the social group with the highest mortality rates and lowest life expectancy.
Este trabajo analiza dos líneas básicas de estudios que se centran en la medicina tradicional utilizada por los pueblos originarios mexicanos desde el siglo XV hasta la actualidad. La primera, impulsada por antropólogos y médicos con formación antropológica, aborda la medicina tradicional para impulsar la biomedicina en los pueblos indígenas, procurando mejorar sus condiciones de salud. Esta línea se desarrolló entre las décadas de 1930 y 1960, para reaparecer a mediados de 1970 a partir de la Conferencia de Alma Ata, y se mantuvo hasta la actualidad buscando expandir la cobertura de atención del sector salud en áreas marginadas, pero supeditando la medicina tradicional, en todos los aspectos, a los programas biomédicos. La segunda línea, ha sido impulsada por antropólogos, sobre todo desde la década de 1960, buscando comprender las culturas originarias a través de la medicina tradicional y de lxs curadorxs, que expresan la cosmovisión, identidad, pertenencia y autonomía cultural de los pueblos originarios. Pero esta búsqueda la realizan tratando de comprender y revalidar el papel de identificador cultural de la medicina tradicional y, en algunas orientaciones, justificar objetivos económico-políticos y, especialmente, ideológicos. Esto lo hacen excluyendo la información sobre morbilidad, mortalidad y esperanza de vida, pese a que los pueblos originarios constituyen el sector social con mayores tasas de mortalidad y menor esperanza de vida.

UNASSIGNED: Cade oil is often used in traditional medicinal practices despite of its toxic effects, hence the occurrence of intoxication incidents often requiring intensive care.
UNASSIGNED: We present the case of a young patient with no prior medical history who was exposed to significant doses of Cade oil both on skin and ingested, and who subsequently developed an apyretic consciousness disorder warranting an admission to our ICU department for specialized management.
UNASSIGNED: in this chapter we discuss the place of cade oil within Morocco\'s unsupervised medicinal practices. We also detail the spectrum of cade oil poisoning which is rarely reported in the literature, before discussing the therapeutic options.
UNASSIGNED: The phenol derivatives of Cade oil, which is still used frequently and widely, are responsible of an acute intoxication, mainly impairing the cardiovascular, respiratory and renal functions. A pancreatic involvement is rarely reported.

The SARS-CoV-2 infection has resulted in massive loss of valuable human lives, extensive destruction of livelihoods and financial crisis of unprecedented levels across the globe. Kerala, a province in India, like the rest of the country, launched preventive and control measures to mitigate the impact of COVID-19 early in 2020. The Government of Kerala started 1206 Ayur Raksha Clinics and associated Task Forces across the state in April 2020 to improve the reach and penetration of Ayurvedic preventive, therapeutic and convalescent care strategies for the COVID-19 pandemic. The implementation framework of the strategy was properly designed, and had a decentralized, people-centered, and participatory approach. Kerala has robust public health machinery with adequate human resource and infrastructure in the conventional medicine sector. This community case study examines how the decentralized organizational framework was effectively utilized for facilitating the delivery of Ayurvedic services in the COVID-19 situation. Key observations from the study are: Ayurvedic programs implemented systematically, under an organized framework with social participation enables wider utilization of the services. Such a framework is easily replicable even in resource-poor settings. Rather than a pluralistic approach, an integrative health system approach may be more viable in the Kerala scenario in public health emergencies.

Background: Most existing research in chronic edema (CO) care takes place in high-income countries and is both clinically and medically focused, although often accorded low prestige and status. A myriad of challenges define the problems and important gaps in understanding and translating what we know into sustainable practice. Less considered, however, are the consequences and socioeconomic significance of this \"knowledge gap\" in an increasingly globalized world. This article seeks to address this lacuna by suggesting a political economy approach across three different income settings, the United Kingdom (high), Kerala in India (middle), and Uganda (low), to learn from international practice and understand the contribution of local (community-specific) health traditions. Methods and Result: We used a comparative case study approach. In the three case studies we demonstrate how particular thinking, sets of power relationships, and resource distributions influence and structure the provision of CO management more generally. We demonstrate how these intertwined and often invisible processes reflect a market-led biomedical hierarchization that focuses on high-interventionist, high-cost approaches that are then imposed on lower income settings. At the same time, low-cost but evidence-based local knowledge innovation in wound and CO care from low- or middle-income countries is neither recognized nor valued. Conclusion: We conclude that unpacking these dynamics is a necessary route to providing a more equitable health delivery accessible for the many rather than the few.

COVID-19 patients, with underlying comorbidities are observed to develop complications. Studies have shown that hypertension (one of the comorbidities) is a risk factor for patients with severe COVID-19. There have been more patients with hypertension among those who have died than among survivors. There is no proven treatment of COVID-19 as of now. Ministry of AYUSH, Government of India, has permitted use of traditional systems of medicine for treating mild to moderate cases of COVID-19. In line with this, there are few case reports which show promising results for treatment of COVID-19 with Ayurveda treatment module. These treatment reports highlight subdued COVID-19 infection without developing serious complications. Case in the paper is of a young hypertensive female patient with fever, weakness, anosmia, tastelessness and severe myalgia who was diagnosed with COVID-19. Ayurvedic assessment for this was Kaphavataj jwara. The patient sought Ayurvedic treatment. She was advised with treatment module including medicines, diet and behavioral interventions. Though patient was having comorbid hypertension with major COVID-19 symptoms, tested negative and recovered with exclusive Ayurvedic treatment. The patient was recovered both physically as well as psychologically with no post COVID-19 complications so far. Ayurvedic treatment module appears to be safe and efficacious with early recovery and better outcomes.

UNASSIGNED: With over 155 million infections, nearly 32 lakh deaths, and an economic toll accounting to trillions, the COVID-19 pandemic is ravaging the world. The mainstream medical system is being handicapped with the challenge of patient management with no proven treatment at one end and the use of vaccine at the other with prevailing ambiguity in developing herd immunity and safety concerns of mass vaccinations amidst pandemic. Though vaccination is the only hope, fool proof evidences are absent on its efficacy. Also, adults of above 65 are of greater risk in terms of complications and death. China has already documented the use of traditional Chinese medicine against the pandemic with national participation rate of 90%. In this regard, the use of complementary and alternative medicine (CAM) against COVID-19 is relevant, especially in a country like India where it is widely practised as Ayurveda.
UNASSIGNED: The current report is a retrospective case series of 64 Non-Resident Indians (NRIs) above the age of 60 years tested positive through Reverse Transcription-Polymerase Chain Reaction (RT-PCR) through a Non-Linear multi-modal Ayurveda Intervention (NLMAI) for 21 days consulted through online media. The NLMAI is a combination of herbal and herbo-mineral drug interventions, lifestyle modifications, and psychological support done in 2 phases.
UNASSIGNED: The management revealed a mean duration of symptoms assessed through survival function of 11 symptoms of COVID-19 as 0.577 days [SE=0.39] with a CI 95% [lower bound=0.500, upper bound 0.653] which was considerably low when compared to global statistics. Moreover, none of the cases advanced to complications or death. The holistic, non-linear, multi-modal approach of Ayurveda may be used to counter the gravity of the COVID-19 pandemic through easy symptomatic recovery, co-morbidity managements and deaths.