RESEARCH ARTICLE

Ethnomedical knowledge of the Baiga tribe in Chhattisgarh (Special reference with Kurdar village of Bilaspur district)

Prakash Kumar¹*, Kamlesh Sahu²

¹School of Studies in Anthropology & Tribal Studies, Saheed Mahendra Karma University, Bastar (C.G.), India

²School of Studies in Anthropology, Pt. Ravishankar Shukla University, Raipur (C.G.), India

*Corresponding Author Email- prakashkumar952030@gmail.com

Introduction

The ethnomedical perspective focuses on health beliefs and practices, cultural values, and social roles. Originally limited to the study of primitive or folk medicine, ethnomedicine has come to mean the health maintenance system of any society. Health ethnographies encompass beliefs, knowledge, values of specialists and lay people; the roles of healers, patients or clients, and family members; the implements, techniques, and pharmacopoeias of specialists; legal and economic aspects of health practices; and symbolic and interpersonal components of the experience of illness (Logan and Edward, 1978). The Baiga tribe is one of the 5 special tribes of Chhattisgarh state, with a total population of 89744 according to the 2011 census (Office of the Registrar General & Census Commissioner, India, 2011). They mainly reside in the districts of Kawardha and Bilaspur. The Baiga tribe lives close to nature, and at present their livelihood is based on forest produce (Tribal Research and Training Institute, 2016). Verrier Elwin described in detail the lifestyle, religious beliefs, social structure, and medical practices of this community in his book "The Baiga" (1939). The Baiga tribe of Chhattisgarh is famous for its traditional medicine system (ethnomedicine). They treat various diseases using medicinal plants, herbs, tree barks, and natural resources found in the forests. The traditional ethnomedicine system of the Baiga tribe is completely based on nature, using various medicinal plants and herbs, as well as traditional rituals. This study took place in the Baiga-dominated village of Kurdar, located in the Kota block of Bilaspur district, focusing on the examination and documentation of their ethno-medical practices. In their study of the childbirth practices of traditional midwives among the Baiga tribe, Yadav and Kumar (2025) found that their traditional knowledge regarding pregnancy, delivery, and postpartum care forms a crucial foundation of the tribal health system. The study emphasised the preservation of this traditional knowledge and its integration with modern health services.

Literature Review

Pati (2015) studied the traditional medical system of the Gond tribe of the Bastar region, attempting to document the vanishing health care knowledge of this community. Abdul and Sebastian (2016) assessed the impact of developmental schemes on the ethnomedicine of the Baiga tribe, finding that the community was moving away from traditional medical practices and towards government and private health services. Similarly, Kumar (2017) studied traditional beliefs and medical practices related to newborn health in three districts of Chhattisgarh—Durg, Rajnandgaon, and Raipur —and described the positive and negative aspects of these practices. Bain and Premi (2019) documented the reproductive health, childbirth knowledge, and medicinal uses of the Birhor tribe. Soni and Pradhan (2016) studied the primary medical systems of the Dhurva tribe, which include treatment for skin problems, dengue, snake, and scorpion bites. However, with the influence of modernization and health schemes, the Dhurva tribe has now begun adopting primary and community health services, such as modern medical centers. Ahiwar and Shalkya (2013) studied the herbal medicine system of the Baiga tribe in Madhya Pradesh, documenting medicinal plants used to treat diseases such as malaria, jaundice, colds, and fevers. Similarly, Singh and Dewaan (2018) researched the traditional medicine system and conservation of medicinal plants of the Baiga tribe living near the Achanakmar Biosphere Reserve. Manne et al. (2020) analysed the traditional medicine systems of the Nicobar Islands and identified 54 medicinal plants, of which 30 are used in traditional medicine and 29 for general health benefits. Similarly, Shivaperuman et al. (2021) documented the therapeutic use of local animals and plants by the Jarawa tribe of the Andaman-Nicobar Islands, including 18 animal and 26 plant species, which are used to treat about 25 different types of diseases. Kunjam and Jadhav (2021) documented 77 medicinal plant species belonging to 35 families on the Pt. Ravishankar Shukla University campus. The study identified Fabaceae and Solanaceae as the dominant families and noted that leaves and the whole plant were primarily used for medicinal purposes. The researchers highlighted the need for further research to identify medicinal compounds and develop medicines.

Objective of the study

1.       To study the ethno-medical system of the Baiga tribe.

2.       Documentation of the ethnomedicine of the Baiga Tribe.

Research Methodology

The present study is focused on the ethnomedicine of the Baiga tribe residing in Kurdar village situated in Kota block of Bilaspur district of Chhattisgarh state, under purposive sampling, in which interview guides, focus group discussions, and case study have been used for primary data collection, and research papers, books, and related websites have been used for secondary data collection.

Results & Discussion

The study of the Baiga tribe's traditional herbal medicine highlights their deep-rooted knowledge of natural healing practices. The results indicate that the Baiga people rely on locally available plants, using them effectively to treat various ailments, including malaria, skin infections, wounds, respiratory issues, digestive disorders, and bone fractures. Their methods, often accompanied by rituals and spiritual beliefs, reflect a unique integration of indigenous wisdom with natural medicine.

The discussion explores the effectiveness and sustainability of these treatments, as well as the role of cultural traditions in healthcare.

1.       Chirayata

Local Name - Chirayata

Botanical Name - Andrographis paniculata

Use: Chirayata is used for the treatment of malaria, with herbs used based on traditional knowledge. While analysing the medicinal significance of Andrographis species, Boopathi (2000) described Andrographis paniculata in Indian folk medicine and tribal healing systems and emphasized its role in preserving traditional knowledge and local cultural heritage.

Collection: It is collected from the forest.

Treatment: People do not chant any tantra mantra for this disease. By boiling Chirayata leaves in water and giving the patient the juice twice a day, in the morning and evening, malaria can be cured. Kabir et al. (2014) found that traditional healers among the Tripura tribal community in Bangladesh use various medicinal plants, including Andrographis paniculata, to treat a range of ailments. According to the study, this medicinal knowledge is preserved across generations through oral tradition.

2.       Coconut's outer hard shell (Khatoli) and mustard oil

Local Name - Coconut's outer hard shell

Botanical Name - Coccus nucifera

Use: The upper part of coconut and mustard oil is used to get rid of the problem of itching caused by bathing in polluted water and wearing dirty clothes for several days.

Collection: It is readily available in the village and brought during treatment.

Treatment: The outer hard cover of the coconut (khatoli) is burnt, and the ash formed from it is mixed with mustard oil or coconut oil to make a paste and applied on the itchy area two to three times a day, and no tantra-mantra is chanted during its treatment. By applying it continuously for 1 to 2 weeks, the itching resolves at the root. In their study of the cultural and traditional uses of the coconut, Dey and Ghosh (2022) noted that the coconut is not merely a food item but a significant symbol associated with religious rituals, folk medicine, and the cultural identity of various ethnic communities. They also highlighted its medicinal utility and its connection to traditional knowledge systems.

3.       Sarai Tree Bark

Local Name - Sal tree

Botanical Name - Shorea robusta

Use: The bark of the Sarai tree is used to treat wounds. It is brought from the forest only when needed. It is not stored in advance.

Collection: It is collected from the forest.

Treatment: Grinding its bark and applying the paste to a wound accelerates healing; its use helps mend cuts and lacerations. Similarly, a scientific investigation by Chattopadhyay et al. (2012) into the traditional medicinal uses of Shorea robusta found that tribal communities utilize its leaves, resin, and bark to treat wounds, burns, diarrhea, dysentery, and inflammation; the study also confirmed the anti-inflammatory and analgesic effects associated with these traditional uses.

4.       Harra and Dhaura trees

Local Name - Harra and Dhaura tree

Botanical Name - Terminalia chebula and Anogeissus latifolia

Use:Harra and Dhora trees are used to treat cold and cough caused by weather changes and irregular eating habits.

Collection: It is brought from the forest, with no specific date.

Treatment: The bark of the medicine is dried and crushed with a stone, then a little water is added. In its treatment, the cough is cured by grinding the peel of the fruit of Harra and eating it as a powder two to three times a day. It is generally used more in the Baiga tribe, and in the same sequence, cough is cured by grinding the bark of the Dhora tree and feeding it to the patient. While studying the importance of documenting ethnobotany and traditional knowledge, Chouhan and Soni (2025) stated that local and tribal knowledge regarding medicinal plants constitutes a significant part of biocultural heritage.

5.       Tinsa bark

Local Name - Tinsa bark

Botanical Name - Ouzinia dalbricioides, Benth.

Use: Tinsa bark is used to treat vomiting. It is brought from the forest, and no particular day or time is observed for bringing it.

Collection: The Baiga people collect it during treatment, buy it, and use it when needed. Before collecting the medicine, the earth mother is worshipped first, and then the tree. A coconut is broken under the tree. Incense sticks are also lit. Then the medicine is brought.

Treatment: It is administered as a liquid. To treat with this method, the juice of the bark of Tinsa is extracted, and the patient is given to drink it in the morning and evening. A similar study by Kala (2009) examined the ethnobotanical plants used by tribal and non-tribal communities in South Surguja district, Chhattisgarh. The study documented 73 medicinal and edible plant species, 36 of which are used to treat various ailments. It also found that traditional medicinal knowledge has been preserved across generations, while many important medicinal species are becoming endangered due to unsustainable and destructive exploitation. The author emphasized the need for sustainable use and conservation.

6.       Harsingar

Local Name - Halsinghari

Botanical Name - Nyctanthes arbor-tristis

Use: Harsinghari is used to join broken bones.

Collection: This type of medicine is made by cutting the tree trunk with a hand or a stone. After collecting the medicine, Mother Earth is first worshipped. Then a coconut is broken under the tree. Incense sticks are lit, and then the medicine is brought.

Treatment: The tree trunk is used for medicinal treatment. Then it is ground and applied to the area of an injury or a broken bone. It is used as an ointment. Kala (2005) documented 158 medicinal plants used by the Apatani tribe of Arunachal Pradesh. The study found that these plants are used to treat 52 types of ailments, and the associated traditional medicinal knowledge forms a significant part of the local community's cultural heritage and the knowledge system passed down through generations. Analyzing the ethnobotanical significance of Nyctanthes arbor-tristis, Rout et al. (2021) found that this plant is an integral part of the traditional medicine, cultural beliefs, and biocultural heritage of various tribal communities in India. The study emphasized the need to conserve and document traditional knowledge.

7.       Ratanjot

Local Name - Bagaranda

Botanical Name - Jatropha cruces

Use: The stem of the Ratanjot plant is used for toothache.

Collection: It is easily collected from the ridges of the fields or in the jungle.

Treatment: Among the Baiga tribe studied, no rituals are performed prior to collecting Ratanjot; its stem is used as a toothbrush. In a study on Jatropha curcas by Abdelgadir et al. (2013), the plant was reported to be widely used in traditional medicine to treat diabetes, skin ailments, fever, inflammation, and digestive issues. The same study also confirmed its antibacterial, anti-inflammatory, antioxidant, and antidiabetic properties. Given its potential toxicity, the researchers emphasized the need for further scientific study to ensure its safe and effective therapeutic use.

8.       Senna Bark

Local Name- Senna Bark

Botanical Name- Cassia senna

Use: The bark of the Senha tree is used to protect against snake or scorpion bites. It is brought from the forest. Its bark is brought before evening.

Collection: Before collecting the medicine, Mother Earth, the family deity, and the tree are worshipped; incense sticks are lit, and a coconut is broken. Then the medicine is brought. The tree's bark is brought from the forest and first worshipped.

Treatment: It is crushed with a stone and made soft. It is available as an ointment. For this method, Senha bark is applied as an ointment to the site of a snake or scorpion bite. This work is done an hour before, and during this, the tantra-mantra is chanted by the Baiga. Teklehaymanot (2017) found in an ethnobotanical survey of the Afar people that Cassia senna is used to treat wounds, indigestion, jaundice, snakebites, and bodily inflammation.

9.       Nirgundi

Local Name - Nengur

Botanical Name - Vitex Negundo

Use: Nengur or Nirgundi is used to treat mouth ulcers.

Collection: It is collected from the forest only when required. It is brought only when there is an ulcer in the mouth. As a medicine, it is taken in the form of a toothbrush. The tree's soft trunk is broken and used as a toothbrush. Reviewing the use of Vitex negundo among traditional and tribal communities in India, Husain et al. (2022) reported that the plant is primarily used to treat arthritis, joint pain, wounds, skin diseases, snakebites, and fever.

10.    Dudhi

Local Name- Root of Dudhiya plant

Botanical Name -Euphorbia microphylla

Use: The milky plant is used by lactating women when they do not have milk.

Collection: Its collection method differs from that of other medicinal plants. This plant is generally readily available around the house or in the backyard. In this, it is kept in mind that while uprooting the root of the milky plant, the shadow of the person should not fall on the plant. It is obtained with the Sun's position in mind. No religious worship is conducted here.

Treatment: In the form of a solution, the bark of the tree is crushed with a stone, and its juice is filtered through a cloth and given to the pregnant woman two to three times a day in the morning and evening. In a review of medicinal plants used by 14 tribes in Arunachal Pradesh, Dhoni et al. (2021) reported that species of the genus Euphorbia are used to treat skin diseases, wounds, digestive disorders, and inflammation. Soni and Gawri (2023) conducted an ethnobotanical study in the Gariaband district of Chhattisgarh on medicinal plants used to treat lifestyle-related diseases, documenting 25 species primarily used to manage asthma, diabetes, hypertension, and arthritis.

Table 1: Other Medicinal Plant

Andrographis paniculata                                                      Shorea robusta

Terminalia chebula                                                            Ouzinia dalbricioides Benth.

Jatropha cruces                                                                         Vitex negundo

Euphorbia microphylla