MEDICINAL KNOWLEDGE OF TRADITIONAL COMMUNITY IN KAMPUNG DUKUH, GARUT REGENCY, WEST JAVA Santhyami*,

Traditional community of Kampung Dukuh, in Cikelet, Garut Regency, West Java still keep their ancestral tradition alive, especially the traditional healing. This study aims to document the medicinal plants used by the people of Kampung Dukuh. Method used was ethnobotanical approach. Data collected were the list of medicinal plants known, locations the species obtained or planted, and the utility of each species. Identification was done at Herbarium Bandungense SITH-ITB. Locality and the utility of each medicinal plant were collected by using the semi-structured interview. The result showed that people of Kampung Dukuh classified illness into three: common illness, illness by magic and disease caused by food. A total of 131 species from 51 families of plants were recorded to be recognized and used by the community as medicines. Five families with the most number of species were Zingiberaceae, Poaceae, Asteraceae, Fabaceae, and Solanaceae. Type of medical condition mostly by utilizing medicinal plants was pre and postpartum care. People obtained plants from five locations; kebon (garden), leuweung (forest), buruan (home garden), sidewalk, and huma (dry farm). This research indicated that people of Kampung Dukuh integrated the culture of using medicinal plant with conservation effort of local biodiversity.


INTRODUCTION
For a long time, humankind has always been using medicinal plants as conventional medicine to heal diverse ailments. Approximately 30,000 of a total 40,000 species of medicinal plants known in the world are allegedly located in Indonesia (Munadi, 2017). Medicinal plants have played an important role in managing a variety of healthcare and diseases in Indonesia. In some developing countries like Indonesia, people continue to use natural plants, especially in meeting basic health needs (Hernani, 2011).
Indonesia has the traditional healing culture known for hundreds of years ago which is passed down through generations. For instance, jamu, a traditional medicinal tonic, is widely known by Indonesian people. Footprints of traditional use of medicinal plants in Indonesia are well captured in the ancient original manuscript like Husodo Lontar Leaf (Java island) (Gunawan, Ramadhan, Iskandar, & Partasamita, 2018), Usada (Bali island) (Suatama, 2019), Lontarak Pabbura (South Sulawesi) (Kusumah, 2017), Primbon Jampi Fibre document and Fibre of Blend Boreh Wulang nDalem. Some authentic proofs of traditional medicinal processing are shown on the relief of Borobudur wall, one of the most stellar temples in Indonesia (Sari, 2006).
Modernization is the ultimate obstacle in preserving the sustainability of traditional medicinal knowledge. Culture erosion can lead to the loss of traditional knowledge of traditional people (Bodeker, 2000;Brosi, Balick, Wolkou, Lee, & Kostka, 2007;Ramirez, 2007). Other factors related to the expedite loss of traditional knowledge are the loss of biological resources, cultural homogenization and the disappearance of practices involving these plants (Balick, 2007), also increased accessibility to public health cares and improved transportation infrastructure (Weckmüller, Barriocanal, Maneja, & Boada, 2019). The dissapearance of traditional medicinal knowledge, particularly on plants utilization is due to the fact that it is only passed through generations orally and has remained unwritten (Kaido, Veale, Havlik, & Rama, 1997;Rahman, Fardusi, & Reza, 2011). In fact, the depletion of intergenerational traditional knowledge has occurred in community living in Kampung Kuta, Ciamis, West Java Indonesia. Traditional knowledge of local people in Kampung Kuta in recognizing the medicinal plants was threatened to be extinct (Dwiartama, 2005). Hence, the documentation of traditional knowledge of medicinal plants is needed.
Sundanese ethnic in West Java, one of many ethnic groups in Indonesia, has been practiced traditional medicinal knowledge daily (Gunawan et al., 2018). One of the traditional communities of Sunda ethnic that still keeps their ancestral tradition alive is Kampung Dukuh community in Cikelet, Garut Regency, West Java Province. Kampung Dukuh is surrounded by natural resources, thus there is a strong relationship between people of Kampung Dukuh and nature. They keep many routine rituals to respect nature, such as Ngahaturan tuang (offering food to ancestor), Nyanggakeun (offering some farm yields to kuncen-sacred forest caretaker), Tilu waktos (offering food for the earth by kuncen) and many more. The community is dependent and respecting nature. Furthermore, the community obeys five ancestral principles related to nature, namely larangan (sacred forest), titipan (nature is entrusted by an ancestor), tutupan (keeping tree cover around the hamlet), garapan (land allowed to be cultivated), and cadangan (reserved land). The essence of these principles is that people may still use nature but still respect and maintain the carrying capacity of nature itself. This study aims to document and explore the knowledge of traditional people of Kampung Dukuh in recognizing and processing medicinal plants for the treatment of various ailments. The record of these plants and their uses will provide baseline data for future phytochemical and pharmacological studies.
Bandung (capital of West Java Province) to the south. The altitude of Kampung Dukuh is 390 m above sea level. Kampung Dukuh is located on the sloping land of Dukuh mountain. The zone is between latitudes of 7-8 S and 70-108 E. The average temperatures is 26 C. Kampung Dukuh covers 10 ha area, consist of Dukuh Landeuh (outer hamlet) (7 ha), Dukuh Tonggoh (inner hamlet) (1 ha), and bare land (2 ha). Most of the inhabitants are farmers.

Ethnobotanical Data Collection
The method of this study was descriptive qualitative with ethnobotanical approach. The initial interview was done to explore the daily basis of the community. Through this interview, we selected informants purposively (Martin, 1995). Based on this interview, we chose significant figures as prospective informants such as traditional leader, kuncen (forest caretaker), and paraji (midwife and health practitioner as well). We were also involved in activities done by some informants, such as working at garden and forest, attending rituals and observing the midwife on duty but we did not participate in all of the daily activities of the informant.
An open-ended interview with those three significant respondents was done during the initial data collection process. We started interactions with these respondents by first explaining the aims and objectives of the research to solicit their consent and cooperation before any ethnobotanical data were gathered. During these interviews, we emphasized the immense value which each significant figure's contribution could make to the compilation of a record of traditional knowledge of medicinal plants in this community. Data of initial prospective informant candidates were collected through the recommendation of these figures. Next candidates were obtained through snowball sampling methods. The criteria recognized to recruit further informants were: 1) people according to the previous informant had knowledge and experience in using medicinal plants, 2) patients of paraji who had used medicinal plants and practiced traditional treatments, and 3) farmers who planted plants included in the criteria of medicinal plants. Based on these criteria, the informants were grouped into two community groups: 1) traditional and important figures in the region such as traditional leader, forest caretaker, midwife, health practitioner and elders, 2) general figures of all ages.
With the help of an interpreter, all interviews and discussions were conducted in Sunda halus, the local language. Ethnobotanical data were collected through two stages. First stage was an open interview. We collected the data of diseases or illnesses commonly suffered by the community. Furthermore, concerning each type of disease or illness, we asked what plant or plant mixture they use to cure them, which part of the plant they use, and how they process it/them into medicines. The data on this stage were gathered from 16 people altogether which included customary figures as kuncen and respected elders, healer figures as shaman and midwife, and general residents of all ages. The second stage was the reverse of the first stage. At this stage, all informants were firstly asked to mention all plants used for medicinal purpose. On each type of plant, we then asked the use of plants related to medicinal purposes. The total informant in this stage was 10 people of the same array.

Plant Collection
Photograph and specimen of some unrecognized plants in the field were collected in situ for proper identification. The specimens were collected from both natural vegetation and garden such forest, home gardens and farm with the help of key informants. Data on each plant were recorded by using the data capture form.

Plant Identification
Some of the medicinal plants were identified in the field and the remaining ones were identified through literature review. Collected specimens were identified in Herbarium Bandungense, School of Life Science and Technology, Institut Teknologi Bandung. The identity and nomenclature of each plant species were determined following Backer and van den Brink (1965), Nielsen (1992), Prawira (1976), Ochse and van den Brink (1931), and Ogata et al. (1995).

Data Analysis
The data of interview with informants were analyzed by medical anthropology approach while medicinal plant data were analyzed through medicinal ethnobotany approach (Martin, 1995). Both data were shown descriptively and quantitatively in tables and graphs. Medical anthropology aspect covered the cultural aspect related to the classification of diseases and illnesses based on the traditional community (disease concept), type of curing methods, the role of the traditional healer on the community, and how the knowledge was transferred through generations. Medicinal ethnobotany covered the identification of medicinal plants known and used by the people, their local names, part of the plant used, medicinal properties based on their experience, and the location where they were obtained.

Medicinal plant
The results showed that people of Kampung Dukuh recognized 131 species of medicinal plants from 51 families. Families with the most number of species are Zingiberaceae (14 species), Poaceae (8 species), Asteraceae (7 species), Fabaceae (6 species), and Solanaceae (6 species). Table 1 shows various plant species used by people of Kampung Dukuh as medicine. Jongek Earache Extract of leaves is dropped into ear Gynura sarmentosa (BI.) D.C.

Kalingsir
Urinary retention Water decoction of leaves  Figure 2 shows the number of species used in treating disease usually suffered by people of Kampung Dukuh. The highest total number of plant used was on pre and postpartum care. The traditional method applied by people of Kampung Dukuh on pre and postpartum care is specifically discussed in the next subchapter. . It was documented that the community also used more than one plant part of some species. Root and stem of Imperata cylindrica were used in curing diabetes, dyspepsia, muscle aches, also as tonic. Almost every part of Carica papaya L. was recognized as medicines, starting from the roots, leaves, sap of leaves, stems, fruit, flower and even seeds to treat ailments such as hypotension, malaria, postpartum care, body aches, toothaches, digestive complications, and headaches. Leaf extract was used for drinking by processed it into breastmilk supply booster and tonic. The stem, root, and leaf of Cymbopogon citratus (DC.) Stapf were used to treat digestive complication, rheumatic disease, pre and postpartum care and vertigo. The community classified two types of treatment; namely external and internal treatment. Ailments treated externally were like skin pain, toothache, earache, and sore eyes. Internal treatment was the type of treatment applied by eating or drinking single or mixture of the medicinal herbs orally. The medicine could be in the forms of extract, paste or raw herbs. Most of the external ailments were treated with a single plant composition only. Most part used in curing wound and skin disease was leaf and taken from one type of plant. For example, Dysoxylum decandrum Merr. was used as medicine for the diabetic wound. Some people in Kampung Dukuh were even found to cultivate this species in their garden and forest edge. The preparation of this treatment was performed by crushing the ingredients. Firstly, the leaves were washed and then crushed into small pieces. Crushed paste smeared directly onto the wound thickly. The wound was covered and tied up with a bandage. The coat was changed every day until the wound dried. Resin and sap of plant were also used for external treatment, particularly for ears and eye ailment.
Modes of preparation of medicinal plants for internal ailment known were generally done by boiling the plant to get the extract or by scrapping it to get the concentrate. For internal ailments, the composition of medicines mostly consisted of more than one plant. For instance, to make a traditional tonic, they boiled various parts of plant such as rhizome of Curcuma xanthorriza Roxb., Curcuma zedoaria (Berg.) Roscoe, Curcuma aeruginosa Roxb. and Curcuma domestica Vahl; the leaf of Physalis angulata L., Blumea balsamifera (L.) D.C., Desmodium triquetrum D.C., Orthosiphon aristatus (BI.) Miq., Moringa oleifera Lamk., Eupatorium odoratum; the root of Carica papaya L., Imperata cylindrica, Areca catechu L.; tree bark of Allamanda cathartica L. and stem of Tinospora tubreculata Beumee.

Methods for Pre and Postpartum Care
In Kampung Dukuh, pregnant women would visit the paraji firstly on the fourth month of pregnancy. On this visit, paraji would check the pregnancy condition and suggest the expectant to drink such kind of tonic consists of Curcuma domestica Vahl. mixed with honey and egg. On seventh month of pregnancy, the expectant would visit paraji gradually every two weeks. In this phase, paraji would start to give the expectant a massage to make sure the baby is in the proper position inside the uterus. On the final stage of pregnancy, before delivery, the patient would be suggested to drink the boiled water of Ceiba petandra (L.) Gaertn that was considered effective in enhancing contraction during labor. Paraji smeared the klentik oil (traditional virgin oil) mixed with the crushed of Alium cepa L. and Zingiber purpureum Roxb. on the belly of the expectant. This concoction will result in colic effect to patients that aims to accelerate the birth process.
Paraji was also responsible for newborn care. Paraji would smear the newborn with the concentrate of Zingiber purpureum Roxb. especially on the heel, ankle, and stomach to warm the baby. The post-partum mother would be given the concoction known as opat puluh rupi which consists of 40 species of plants. These plants were washed and dried then crushed into powder. Later, warm water was poured into the powder, and the mix was given to the patient as herbal drink at dose of one tablespoon per 8 hours. Some ingredients of this concoction were rhizomes of Kaempferia galanga L, Zingiber officinale Roxb., From the interview, it was found that labor complication of severe bleeding was mostly occurred. Therefore, paraji would give the patient extract of Piper betle and Euphorbia hirta L. mixed with soaked water of black rice (Oryza sativa L. var formaglutinosa). To avoid infection and to tighten up the vagina, the mother would sit on a hot pad made of ash wrapped with the leaf of Ricinus communis L. This treatment was done every day until day 40 th after delivery. Moreover, to remove the stretch mark on belly skin after giving birth, mothers would smear their skin with crushed rhizome of Zingiber zerumbet (L.) J.E.Smith and leaf of Eleusine indica Gaertn. These two ingredients were pounded with lime. For contraception, the women of Kampung Dukuh used to drink the water decoction of banana blossom, rose flower, and flower of Impatiens balsamina L.

Distribution of Medicinal Plant in The Study Area
People of Kampung Dukuh obtained medicinal plants from five locations; buruan (37 species), huma (6 species), kebon (72 species), leuweung (42 species), and sidewalk (25 species). Buruan or home garden is the land around the house devoted to planting any kinds of plants including medicinal ones. Leuweung is the forest. The plants obtained from the forest were commonly of wooden materials (trees and shrubs), such as Alstonia scholaris (L.) R.Br., Allamanda cathartica L., Melochia umbellata O.Stapf., and Cardiospermum halicacabum L. Kebon is a semi cultivated land located on the forest edge, a hilly region far from hamlet. Kebon in Kampung Dukuh was an agroforestry typical. Plants were variedly grown in kebon from fruit to timber trees. Wild medicinal plants such Ageratum conyzoides L., Mikania scandens Willd, and Euphorbia hirta L. were also found in kebon. Huma is the cultivated land specialized in planting staple food plants such as rice, maize, and sweet potatoes. Huma is distinguished from kebon by looking at the composition of the plant. Huma is dominated by one kind of main plant. The wooden plant is rarely found in huma. Based on interviews and observation, 59% of medicinal plants in Kampung Dukuh were wild plants and the remaining 41% were cultivated plants. Most wild medicinal plants were obtained from kebon, leuwueng, and sidewalk. Medicinal plants were intentionally planted in buruan and kebon.

DISCUSSION
This study has revealed important information on medicinal plants used by traditional people, traditional healers, midwife, and elder herbalists of Kampung Dukuh, West Java, to treat various ailments. It also demonstrated the vital role that medicinal plants play an essential part in the health care of these people. For local community like people of Kampung Dukuh, forest is the biggest part of their life. The community would utilize forest resources to fulfill their daily needs. Besides forests, other landscapes like farm fields, settlements, and even shrub filled fields are also utilized to support their life. Traditional communities who constantly interact with the surrounding environment tend to have deep local knowledge related to the surrounding resources (Gadgil, Berkes, & Folke, 1993;Balick & Cox, 1996). In daily life, traditional people are strongly related to their natural environment, especially plants. Plants are used as food, clothing, shelter construction, medicine and so on. In Kampung Dukuh, some plants were also considered sacred or magical and used in traditional ceremonies or rituals and social activities of local communities.
Traditional people of Kampung Dukuh community were found to have knowledges about the use of plants for traditional medicine since they recognized 131 species of medicinal plants. We also calculated the number of species known by traditional people of other traditional ethnics in Indonesia, namely those from two nearby traditional hamlets of Sundanese ethnic in Kampung Kuta, Ciamis (Dwiartama, 2005)  Every region has its specific plant utilization systems. The system is related to the plant diversity in each region. Traditional people tend to practice a sustainable management system in utilizing the natural ecosystem to support long term humankind needs (Swanson, 1995). Traditional management in using natural resources can clarify the relationship between the conservation system and the using of natural resources. The people of Kampung Dukuh were observed to have particular characteristics in utilizing plants as medicines. These characteristics can be described into three aspects: location the plant obtained, plant status (wild or cultivated), and plant part used.
People of Kampung Dukuh obtained medicinal plants mostly from their agroforestry field (kebon) dominated with fruit/food trees such as jackfruit (Artocarpus heterophyllus), durian (Durio zibethinus), rambutan (Nephelium lappaceum), coffee (Coffea sp.), and pepper (Piper nigrum). Wild plant considered as medicine was allowed to grow in kebon, thus the majority of medicinal plants could be found in this location. The concept of kebon according to people of Kampung Dukuh related to the location to obtain medicinal plants was slightly different from other community in comparable research. For example, Menyah Tribe in Arfak Mountain knew kebon as mekeni. Mekeni is land planted with fruit trees dominated with cocoa. However, Menyah Tribe got the majority of the medicinal plants from primary forest, called Merenda (Moeljono, 1998). Other community in Dheeraa, Ethiopia, obtained 92% of their medicinal plants from the natural vegetation ecosystem, indicating that the local community of Dheeraa did not practice the medicinal plant planting in cultivation area like home garden or farm (Wondimu, Asfaw, & Kelbessa, 2007).
More than 40% of medicinal plants were planted by the community. Most of domesticated medicinal plants were planted in home garden. In Kampung Dukuh, home garden was where many kinds of wild plants, semi-cultivated plants, and cultivated plants grow together. Home garden has a vital role in many aspects including the economy, ecology, social and culture (High & Shackleton, 2000;Méndez, Lok, & Somarriba, 2001;Senanayake, Sangakkara, Pushpakumara, & Stamp, 2009). Each home garden has a unique structure, function, and composition depending on the natural ecological states (Galhena, Freed, & Maredia, 2013). For instance, Batak Karo sub-ethnic in North Sumatra, Indonesia, intentionally planted a total of 85 species of plants as traditional medicine and foodstuffs in their home garden with most plant part used was fruit (Silalahi & Nisyawati, 2018). Anak Rawa Ethnic in Riau planted 8 species of of home garden typical plant aimed as medical purpose, such as Brucea javanica, Globba pendula, Flemingia strobilifera, Trema tomentosa, Ilex cymosa, Timonius sp., Uncaria sp., and Dillenia excelsa (Utami, Zuhud, & Hikmat, 2019).
The people of Kampung Dukuh also obtained various kinds of medicinal plants from the forest, yet it was not the most proportion. They were allowed to take the natural substance in the forest under the control of kuncen (local forest caretaker) rules. This control management of natural resources by kuncen aimed to keep up the stability of plant diversity of the local forest. The concept of sacred forest (hutan larangan) shows the system of resource patterning of the community to ensure their natural sustainability. Conversely, the majority of traditional healers of many places and community in the world do not believe that the availability of medicinal plants in nature is going to drop (Swanson, 1995). They believe that the medicinal plant is the gift from the supreme being and will always be available in nature. This concept limits the effort of the community to maintain the number of medicinal plant species in their natural state.
The conservation effort in maintaining the sustainability of medicinal plants in nature is closely related to the plant part used as medicine. Plant parts that should be restricted in use are root, stem, tree bark, and tuber. The medicinal plant part mostly used by the people of Kampung Dukuh was leaves. The use of leaves as medicines has a limited impact on plant for their potency and fast regeneration. Medicinal plants were either used singly or as a mixture of more than one species to make a specific efficacy. The use of various plants for the effective treatment of one particular disease could be due to the synergistic effect. One plant could be used for many diseases probably due to the presence of various metabolites and also the fact that the same molecule can be active on different pathogens (Namukobe et al., 2011). A comparable study in Kenya also showed that leaves were preferred to be used as medicine to other parts of the plant (Jeruto, Lukhoba, Ouma, Otieno, & Mutai, 2008). As comparison, Anak Rawa community in Riau mostly used root part. This community believed that the root has the strongest ingredient and last longer on the body than other plant parts (Utami et al., 2019). Other nearby community, i.e. Batak Karo sub ethnic utilized fruit part the most (Silalahi & Nisyawati, 2018). Leaf part that was mostly used by Kampung Dukuh community indicated that that community respected the sustainalibily of biological resource and valuable knowledge in recognizing plants as medicines. Overall, they can integrate the culture of the utilization of plants as traditional medicine with the effort to conserve plant diversity in nature.

CONCLUSION
Based on this study, it is concluded that local knowledge of Dukuh people on medicinal plant diversity was still preserved. People of Kampung Dukuh recognized 131 species of medicinal plants from 51 families. Moreover, families with the most number of species were Zingiberaceae (14 species), Poaceae (8 species), Asteraceae (7 species), Fabaceae (6 species), and Solanaceae (6 species). The community classified two types of treatment; external and internal treatment. For the external treatment, the processing was mostly by crushing from a single plant composition only, while for the internal treatment, the processing was generally by boiling the plant to get the extract or by scrapping it to get the concentrate, mostly from two or more mixture of plants. The most number of plants used were observed on pre and postpartum care. Based on the plant part used and the distribution of medicinal plant found, it is reflected that their system in using plants as traditional medicine was specific. The people of kampung Dukuh can integrate the culture of plant using as medicine with the effort to conserve their plant diversity.