Sheikh Technical Veterinary School (STVS)

TRADITIONAL MEDICAL PLANTS USED FOR THE TREATMENT OF CAMEL HELMENTHIASIS IN BUROA

DISTRICT

By:Mustafe Hashi Ibrahim

June 2012

Supervisor: Dr. Nuh Hajji Abdi

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AcknowledgementsMy first thanks goes to almighty Allah who give me health and also to all those who have guided

me through this life, with their support and instruction, helping me accomplish one or more stage

of this journey.

I am overwhelmed with pleasure and proud to express my depsense of graduate to my supervisor

Dr. Nuh Hajji Abdi, for this guidance, editorial skills constructive, critism, valuable suggestion,

support and continuous encouragement during my research work and preparation of thesis

manuscript

Lastly sincere appreciation is absolutely to my friendly classmate friends and other student in

stvs for the encouragement and inspiration for higher ideas and prayers for my achievement.

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DECLARATION

I Mustafe Hashi Ibrahim here to declare that this work is my original work, and

Has not appeared anywhere else in any other form. These have been acknowledged

Student signature………………………………………………

Date: ……………………………………………………………

Supervisor name: ………………………………………….

.

Supervisor signature: ..............................................................

Table of Contents

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Acknowledgements..........................................................................................................................2DECLARATION.............................................................................................................................3CHAPTER ONE: INTRODUCTION AND LITERATURE REVIEW..........................................5

1.1Introduction............................................................................................................................51.2 Literature review....................................................................................................................7

1.2.1 Introduction to ethno veterinary medicine......................................................................71.1.2 Ethno-veterinary Medicine: Users and Practitioners.....................................................111.2.3 Ethno-veterinary practices.............................................................................................14

Phytotherapy................................................................................................................................141.2.4 Plant parts used and mode of preparation.........................................................................16

1.2.5 Dosage and administration............................................................................................171.2.6 Medico-religious Practices............................................................................................181.2.7 Helmenthaisis................................................................................................................18

1.3 Aim and Objectives..............................................................................................................19CHAPTER TWO: MATERIALS AND METHODOLOGY........................................................20

2.1 Study area.............................................................................................................................202.2: Sampling strategy and collection........................................................................................212.3 Focus group discussions.......................................................................................................212.4 Individual interview.............................................................................................................21

CHAPTER THREE: RESULTS AND FIDINGS:........................................................................223.1 :Identification the presence of camel helmenthices and their realtion to other diseases:....223.2 Identification the use of traditional treatment and their knowledge to control camel Helmenthaisis:............................................................................................................................223.3 Determination the most traditional medical plants used for camel helmenthaisis...............233.4: Identifcation of different traditional diiferen medical treatment of Camel Helmenthaisis in burao district..............................................................................................................................243.5 Existing traditional medical plants used for camel helmenthaisis and their botanic names 253.6 Preparation techniques and the route of administration.......................................................26

CHAPTER FOUR: DISCUSSIONS..............................................................................................27CHAPTER FIVE CONCLUSION AND RECOMMENDATION...............................................29

5.1 Conclusion...........................................................................................................................295.2 Recommendation.................................................................................................................30References..................................................................................................................................31

Annex one: graphic section....................................................................................................34Annex 2: field questionnaire..................................................................................................35

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CHAPTER ONE: INTRODUCTION AND LITERATURE REVIEW

IntroductionLivestock industry provides a major source of livelihood for many people worldwide,

particularly the rural poor in developing countries. Livestock health problems that affect animals

camel Helminthiasis is among the major constraint to livestock production and development in

rural and peri-urban communities where a half of the world's livestock population is found

(Wanzala et al. 2005).

Helmenthaisis is one of the most important animal diseases worldwide that can cause heavy

production losses in grazing animals. The disease is prevalent all over the world especially in

developing countries (Dhar et al., 1982) and is always associated with poor management

practices and inadequate and inappropriate control strategies.

Despite the use of an integrated approach required for the effective control of helminthes, which

includes strategic and tactical use of anthelmintics which remains the corner stone to this ,

careful management of grazing lands including control of stocking rates and appropriate rotation

strategies as well as vaccinations program is the vital for the control of various parasitic diseases

. However as in the case of lungworms, various problems have emerged with the use of

anthelmintics. Among them; resistance against various species of helminthes is of utmost

importance to different anthelmintics compounds and classes, as well as chemical residue and

toxicity problems (Kaemmerer and Butenkotter, 1973).

In the Somali ecosystem livestock is kept in traditional pastoral production systems with poor

infrastructure and vast annual migration and movements, where by diseases are the major

constraint to livestock production and the delivery of health services and the network supplies of

veterinary drugs and veterinary inputs are either not accessible or not at affordable cost.

The government and the private sector failed to provide a sustainable effective and efficient

animal health services and to meet and respond to community demands and needs on effective,

permanent and timely bases at all events whenever there is need and demand for services.

In Somali context and for the Somali livestock producers: A sick animal is a problem, since the

curative treatments with the modern drugs is very expensive due to huge overhead costs and

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profit margins’ inputs and the stock owners are shortage of money and cash income, since in

most occasions their stocks are either in poor conditions, not at the standards condition required

for sales, imposed livestock export bands and their no market and demand for sales.

In this regard the livestock pastoralists became more interested to avoid relying and depending

on expensive distance outside professional services and thus developed a local therapeutics as an

alternative local initiation medical intervention to maintain their animals healthy. Basically the

pastoralists then generated a substantial local knowledge of animal health care and production,

rich and efficient ethno-veterinary traditions exist in the villages and developed practices of

skills pertaining to health care and management of livestock. Thus many livestock producers,

herders and farmers managed and treated their animals by utilizing the traditional knowledge and

uses on a whole range of indigenous in practices.

The indigenous ethno veterinary medicine practiced by the stock keepers includes, treatment

and control measure of internal and external parasites by use of medical plants, prevention and

control of contagious infectious diseases (CBPP, CCPP) by use of traditional prophylactic

measures,wound treatment by use of medical plants, cauterization, and castration intervention .

In Burco District the major and largest camel populations are kept and present in these target

areas. Camel Helminthtics or internal parasites infestations are among the major disease that

affects the camels and causes a serious negative economical impact to house hold incomes and

livelihood of the target camel herders and owner. The disease cause anemia, emaciation,

decrease the milk production and weight gain , poor condition of the animal, resulting an

overall decrease or reduction of livelihood income of the target groups and house hold income

generations as result of reduction of milk and animal sales. To ensure and to maintain the camel

health, the camel owners producers and owners in Burco district traditionally practices to

deworm the camels against internal parasitic infestations by the use a medical plants widely

spread and available in the target area which has an anthelmintics therapeutic activities,

effective control measures against internal parasites and is routinely uses by the camel herders

and owners whenever the camels are infected Traditional Medicine is used globally and has a

rapidly growing economic importance. In developing countries, it is often the only accessible

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and affordable treatment available. In Africa up to 80% of the population uses traditional

Medicine as the primary healthcare system. (Bussmann & Sharon, 2006).

This paper reviews and assesses to find the traditional medical plants used for the treatment of

camel Helminthiasis in Burao District. It will play important role in communication and hence

survival of knowledge on medicinal plants. Furthermore, it will contribute to biodiversity

conservation.

1.2 Literature review

1.2.1 Introduction to ethno veterinary medicineEthno-veterinary medicine (EVM) is a system that is based on folk beliefs,

Traditional knowledge, skills, methods and practices used for curing diseases and

maintaining health of animals

Basis of the healing art of that time. Veterinarians delivering services as early as 1800B.C.

during the reign of King Hammurabi of Babylon. The famous “Code of Hammurabi” in that era

laid out laws concerning the fees veterinarians could charge for treatment of cattle and donkeys

(Schwabe, 1984). Creation of animal hospitals during the reign of King Ashoka between 269 and

232 B.C. in the Rock Edict II suggests the first known veterinary hospitals of the world

(Somvanshi, 2006). The ‘Edicts of Ashoka’ show his keen interest in animal welfare. He

arranged the cultivation of herbal medicines for animals in his empire and adjacent kingdom

wikipedia. Org /wiki /Edicts _ of _Ashoka). Considerable knowledge available about different

animal species, grazing lands, rules of meat science, livestock products like skin and fur, and

veterinary jurisprudence flourished during the great Hindu kings of the Gupta period up to 800

A.D. before Islamic followers invaded India. It can be concluded that the Indus Valley

civilization is one of the foremost contributors in the history of development of veterinary

science and animal husbandry (Somvanshi, 2006). Later on, China, Egypt and Arabia developed

into the centers of veterinary practices. Veterinary schools of those times tried to differentiate

between Quackery and rational explanations of diseases and their treatment (Schillhorn

vanVeen,1997). In the 20th century, especially after World War II, chemotherapeutic control of

Diseases attained attention. Diseases were explained and treated on understanding of Path

physiology and immunology. Non-Western world remained deprived of the rational Western-

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beliefs but colonialism and later development aid helped to spread quality wise shallow modern

veterinary facilities including mass vaccination, insecticides, out dated Antibiotics and

anthelmintics even into remote rural areas in developing countries (Schillhorn van Veen, 1997;

Mathias, 2004). Western animal health care system is considered to be expensive, not embedded

in local beliefs and concerns, and not always in5tune with animal welfare. These prohibitive

factors made traditional animal health care affordable alternative and old-age methods are still in

use. The choice of animal keepers is not one (conventional) or another (non-conventional) but

combination of both technologies and services (McCorkle, 1995). Traditional practices are used

in many parts of the world, but rarely recorded in main-stream literature. Executive Director of

ANSC, Dr. PatriciaA.L. Cochran was quoted saying, “When an elder dies, is just like a library

burning down”.Ancient ethno-veterinary practices discovered by a series of “trial and error” and

transmitted from generation to generation by word of mouth are endangered due to number of

reasons. Lack of interest to learn about this valuable asset from parents and grand-parents

because of change in lifestyle and exposure to non-native values, belief that these practices are

devilish, traditional taboos and officially unrecognized role of ethnopractitioners made the

younger generation underestimate the traditional values.

Furthermore, environmental degradation and natives views that the extraction of their

Traditional knowledge is kinds of theft are the main factors hindering the dissemination

Process (Nfi et al., 2001; Wanzala et al., 2005). Recent revival of Western interest in

Traditional veterinary medicine followed a revived interest in traditional practices in human

health. The importance of traditional medicine as a source of primary health care was first

officially recognized by WHO in the Primary Health Care Declaration of Alma-Ata (1978) and

has been globally addressed since 1978 by the Traditional Programme of the WHO (Kim, 2005).

Ethno-veterinary medicine the equivalent body of knowledge for livestock, still lacks such high

level institutional backing from the World Organization for Animal Health (OIE) or from FAO

(Mathias, 2004).

Long tradition based ethno-veterinary practices got recognition and appreciation

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during its revolutionary period that started in the mid-1970s and climaxed in early 1980s.

The descriptive reports published by anthropologists, sociologists and veterinarians dating back

to 1910 written by observations and experiences of traditional animal health

Knowledge had never defined clearly the terminology “ethno-veterinary”. Term

‘Ethnoveterinary’ is the result of efforts made by Dr. Constance M. McCorkle. It was first used

in her article, “An introduction to ethno-veterinary research and development” (McCorkle,

1986). Ethno-veterinary not only includes treatments like herbal preparations, surgical

interventions, indigenous vaccination but people’s ideas about disease causation,

6 transmission including zoonosis, religious and cultural attitudes, beliefs and rituals,

Husbandry operations for overall good health, people’s perception of relationship between

environment and animal healthcare and social organizations having know-how about Animal

health care. Ethno-veterinary medicine is relatively young discipline, got

Recognition in last two to three decades. It can be said that the early 1980s witness the

Appreciation of the Western researchers and developers in this regard in Africa (Sollod and

Knight, 1983), in Asia (FAO, 1980) and in Latin America (McCorkle, 1982). Mathias- Mundy

accompanied McCorkle (1989) and compiled an annonatated bibliography comprising 261

references in that 237 were annotated where more emphasis is on work done in African

continent, Latin America and less in Asia. These efforts focused on blending the

orthodox/contemporary (allopathic medicine) and EVM in developed and developing countries

together to focus research on EVM and achieve sustainable animal health care in rural and peri-

urban communities of the world. Other new advocates focused on the same issue and resulted in

publication of voluminous bibliography of community animal health care consisting of 1240

publications that deal with socio-cultural, politico economic, environmental and biomedical

aspects of EVM all over the world (Martin et al., 2001). A compendium of ethno-veterinary

practices in parts of Africa has been published as International Technology Development Group

and International Institute of Rural Reconstruction (ITDG and IIRR, 1996) as stated by (Alawa

et al., 2002). All these efforts were to conserve this vital information.

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McCorkle et al. (1996) stated, “In theory all systems may work; in practice, all

have successes and failures with some systems scoring much higher in particular areas of

Medicine depending on the social, cultural and economic context in that they are applied”.

Infact, it would be naive to think that either ethno or Western science alone is likely to provide a

sufficient solution for all development problems present today. So more research on alternative

methods of disease prevention and control is recommended (Gueye, 2002). McCorkle et al.

(1996) cited twelve studies demonstrating that developing world governments relying solely on

Western-style medicine and delivery systems have proved incapable of meeting the majority of

their citizen’s needs for veterinary services. Institutions, ethno-veterinary scientists and

development workers from each and every corner of the world are engaged in research. These

institutions/organizations include Tufts7 University (USA), Addis Ababa University (Ethiopia),

Ahmadu Bello University (Nigeria), Universidad Nacional Autonoma de Chiapas (Mexico),

University Centre for Research on Traditional Pharmacology and Medicine (Rwanda), The Small

Ruminant Collaborative Research Support Program or SR-CRSP (US funded multinational

livestock development programme), Food and Agriculture Organization (UN organization

working in nine countries in Asia and Prelude (Sante Productions Animales et Environment).

International NGOs, e.g. Heifer Project International (US), International Institute for Rural

Reconstruction (Philippines). Government livestock research and extension organizations in

various countries working with national NGOs i.e. addition of a section of Traditional Pharmacy

and Veterinary Medicine to the National Livestock Directorate of the West African nation of

Guinea-Conakry, BAIF’s work in India in association with National Dairy Development Board

and local NGOs (McCorkle et al., 1997). These efforts focus on blending the

orthodox/contemporary (allopathic medicine) and EVM in developed and developing countries

together to focus research on EVM and achieve sustainable animal health care in rural and peri-

urban communities of the world (Wanzala et al., 2005).

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1.1.2 Ethno-veterinary Medicine: Users and Practitioners

Rural communities developed mixed systems of production of crops and the rearing

Of animals are combined with income generating off-farm activities. In family level

Livestock-keeping diversification is the key point. Specialized keeping of one species is

Often combined with diversified keeping of other species. Our livestock research should

Aim to benefit the marginilised communities. Short-term funding from the donor agencies for

supporting modern veterinary services plus fluctuating economies of tropics keep the livestock

owners bound to their traditional veterinary practices (Fielding, 1998). Rural populations, living

in permanent contact with domestic animals, have compiled substantial knowledge of animal

health care and production. Rich and efficient ethno-veterinary traditions exist in the villages and

comprise of beliefs, knowledge, practices and skills pertaining to health care and management of

livestock. Many herders and farmers manage and treat their animals including poultry species

and companion animals without any inputs that cost money (Hooft, 1997), especially if the

illness is common and can be diagnosed easily. Most communities have one or more specialists

whom people can turn to 8 if they need help. Livestock healers often attend to both people and

animals. A lot of information we have on EVM was collected from them in the first place

(Mathias, 2004). n Third World all rural communities health care is based on local medicines

and practices.

Pproximately 80% farmers make regular use of EVM to control serious epizootic

Diseases including New Castle Disease in different poultry species like pigeons (Gueye,

2002). People turn to modern, formal-sector services only after exhausting traditional ones

because of financial problems or difficult access to cost-intensive conventional medicines

(Gueye, 2002). Villagers that could draw on the services of nearby veterinary hospital use the

facility of vaccination, surgical treatment and few complicated cases afflicting their animals and

prefer to use EVM for routine cases (Anthra team, 1997). People living in the same location may

use different traditional preparations to treat a specific disease and sometimes same treatment is

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used by people living in geographically different regions. It means that local therapies are

working effectively (Gueye, 2002).

Religious priests of Eupharates and Nile valley were found to be skilled in

veterinary art (Schwabe, 1984). Since the ancient times, civilizations all over the world had their

herbal experts or doctors, local equivalents of university-trained doctors (Wanzala et al., 2005).

In Third. Same is the case in livestock sector for veterinary doctors. In one study in Sub-Saharan

Africa, ratio is one traditional healer for 250 people compared to physician: population ratio of

1:25,000 or 1:5000 in Uganda and Mozambique, respectively. Traditional healers are also far

more evenly dispersed and

accessible to rural and small town populations. Moreover, 85% of all doctors and 100% of all

pharmacists serve and are found in cities. Same kind of observations and figures also apply to

veterinary services (McCorkle and Green, 1998). Since ancient times, traditional village

veterinarians’ have provided ethno-veterinary services to livestock and pet animals. In

developing world, both government and private veterinary services have often failed to provide

modern veterinary services to the people. In the developed world, people have become more

interested in alternative medicine for their animals. Traditional healers are people whose

profession is treating others and animals for the purpose of restoring health. Livestock healers

are usually farmers themselves. Healers learn their craft from a parent or other relative. The

relevant information and skills are mostly transferred by word9 of-mouth and hands-on-

experience, apprenticeships, deliberate experimentation, trial-and error, personal observations

and travel (Mathias-Mundy and McCorkle, 2004). Some healers are remarkably professional.

They had their own ready-made drug preparations such as herbal tablets, decoctions and

ointments for treating different types of diseases (Padmakumar, 1997). Some healers may be

‘generalists’ offering treatments for many ailments of most animal species or ‘specialized’

offering certain types of treatment as herbal medicines, prepare a single drug from several plants

the combination of that is specific for each disease, firing (cauterisation), massage, castration or

spiritual/religious interventions. Villages having professional healers are at 10-15 km from the

veterinary hospital and in emergencies healers and their treatments are often more easily

available and sometimes the farmers are saved from adulterated costly drugs (Padmakumar,

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1997; Mathias-Mundy and McCorkle, 2004). Modern sector has failed to recognize the

importance of healers as health care providers, despite the fact that stock raisers consult such

healers many times and that some kind of professional advice is required even when

conventional veterinary choices are available (Mathias, 2004).

In Pakistan, in order to increase income farmers keep a variety of other stocks

along with dairy animals like small ruminants etc. More than 70% livestock owners

themselves treat their livestock by utilizing their traditional knowledge or consult the

healers ‘village veterinarian’ well recognized in our society due to lack of veterinary

Services or technical staff shortage. Traditional healers are consulted even in those areas

Where the modern veterinary services are available not so far from their residential areas

(Anthra team, 1997A lot of information we have on EVM was collected from the farmers and

healers in the first place (Mathias, 2004). Typical behaviour of a Punjabi farmer is described by

Egenolf (1990) that first farmer becomes angry when his animal gets ill. Because cure will need

money and he is already short of that. So trust in God and trust in self-curing ability of the

animal is the very first step, because he is reluctant to move in search of veterinary hospital with

the sick animal. If the illness persists he searches for advice from elders or the village quack and

help from the village holyman. The remedies prescribed by them are most of the time available

at home for example brown sugar, butterfat, milk, black pepper. After 2-3 days if the illness still

persists he tries some antibiotic available for a few rupees everywhere.10 Additionally magical

powers of village holyman are utilized in the form of amulet as a necklace for the animal.

Veterinary hospital is the last resort when the condition becomes worse due to illness or

complications created due to the treatment given by the farmer for example drenching

pneumonia. In developing countries like Pakistan small-scale farmers have a limited access to

the conventional drugs and veterinary services either due to their non-availability or high costs.

So most of them rely on EVM (Jabbar et al., 2006a). In India, 75% of farmers using traditional

health care methods and trying EVM as first-aid.Moreover, 70% of them institute the treatment

themselves (Padmakumar, 1997). In Pakistan if the government veterinary services are delivered

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at subsidized rates much of the subsidies do not reach the veterinary users and users are

compelled to pay prices that are higher than the prices prescribed by the government (Umrani,

2001). A very similar situation has been reported by Ahuja et al. (2000) in India. So the general

perception is that it is safe to use EVM because farmers have limited access and quality wise

poor facilities of modern veterinary medicine.

1.2.3 Ethno-veterinary practices Phytotherapy

In ancient cultures people developed their own herbal pharmacopoeias based on

Information gained through experience and in our today’s scientific pharmacopoeia much

of the information on scientific medicine is derived from those herbal pharmacopoeias

(Kim, 2005). Prior to the discovery of organic chemistry in the 19th century, 80% of all

medicines were obtained from plant materials. Modern pharmacopoeias contain at least

25% of drugs derived from plants that are synthetic analogues built on prototype

Compounds isolated from plants (Kim, 2005). Medicinal plants are integral component of

EVM. Medicinal plants used by traditional healers are mostly found to be effective

(McCorkle and Green, 1998). Governments are taking interest to increase investment in

complementary and alternative medicine for achieving the goal of cost reduction in health

services and the medicinal plants are cost-saving replacements of commercial drugs (Mathias,

2004; 11 Kim, 2005). Farmers and pastoralists have a long history of the use of traditional

medicine. The make up the bulk of the population and have a deep knowledge of their

environment. (Nfi et al., 2001) so medicinal plants for several centuries have been widely used

as a primary source of prevention and control of livestock diseases. Even today in African

countries, 95% of traditional medical preparations are of plant origin (Hoareau and Dasilva,

1999; Ole-Miaron, 2003; Giday et al., 2003). Scientists are now documenting various ethno-

veterinary practices based on plant drugs (Takhar, 2004). Most of ethnobotanical veterinary

practices have been substituted by current veterinary treatments for contagious diseases in many

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countries but still for certain gastrointestinal, respiratory, skin, internal/external parasites,

reproductive problems, wounds and inflammation, medicinal plants are used and efforts for

making the basis for the first national databank for ethno-veterinary botany are in progress in

Europe. Information collected is based on folk botanical literature since 1950 upto now, earlier

publications are cited and addition of preliminary unpublished data obtained by interviews in

field from different regions in Italy (Viegi et al., 2003). American Veterinary Medical

Association (AVMA) in its annual convention in 1996, recognized botanicals as well among

other veterinary practices (Schillhorn van Veen, 1997). Herbal therapies are natural products,

environmentally friendly and cheap. Development organizations including Heifer Project

International have given high priority and consideration to medicinal plants because it promotes

biodiversity and conservation. Numerous medicinal plants found in Africa in general have been

found with amazing medicinal properties. Scientists are now documenting various

ethnoveterinary practices based on plant drugs (Fajmi and Taiwo, 2005). Curative properties of

herbs for human and animal ailments have long been known and are documented in ancient

manuscripts in India (Takhar, 2004). Medicinal plants are cost-saving replacements of

commercial drugs (Mathias, 2004). Not only the resource poor farmers but the intensive

production units use the medicinal plants (Mathias, 2004). Market and public demand of

medicinal plants has been increased and there is great risk that many medicinal plants today, face

either extinction or loss of genetic diversity (Kudi, 2003). In European Union and other countries

where the use of antibiotics and other chemical drugs is increasingly restricted in food animals,

plant medicines are gaining importance (Mathias, 2004). In

developing countries as well interest in botanicals is reviving and different development

12 organizations are supporting commercial or backyard cultivation. Thriving medicinal

industry in India has total annual volume of trade in medicinal plants of over one billion

rupees (Anjaria, 1996; Schillhorn van Veen, 1997). This is an established fact that not only in the

developing countries but in the industrialized countries as well medicinal plants were and will

remain an integral part of veterinary therapeutics (Waller, 2006). So many countries have

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documented ethno-veterinary practices with special emphasis on use of medicinal plants as

shown in tables (1, 2, 3, 4, 5, and 6) and developed databases on

botanical resources and using them in their research studies and development.

1.2.4 Plant parts used and mode of preparation

Mode of preparation of EVM varies according to the active ingredient to be

Extracted, the route of administration, and the medical intent i.e. whether the use is for

prophylaxis or therapy (McCorkle and Mathias-Mundy, 1992). For preparation of drugs,

parts of the plants that are mostly utilized are roots, barks, wood, leaves, stems, flowers,

fruits, juices, resins, latex, grains, buds, bulbs and seeds (Nfi et al., 2001; Abbas et al.,

2002; Giday et al., 2003; Ole-Miaron, 2003;Viegi et al., 2003; Jabbar et al., 2006a;

Dilshad et al., 2008).Common method of extraction of drug is through grinding or

crushing in wooden or stone-made mortar and pestle, and soaking or boiling different parts of

plants. Arbitrary quantities of carrier are added to dilute or reduce relative potency of the drug.

Mostly water is added to dilute the juice. Butter or petroleum jelly is added as base in certain

ointments. Sometimes ashed leaves for topical application are used (Abbas et al., 2002; Tabuti et

al.2003). Healers in Africa and in other parts of the world prepare infusions, decoctions, powder,

drops, fumes, pastes and ointments from plants, animals, minerals and other

substances .Sometimes, they administer fresh leaves down the throat of animal (McCorkle and

Mathias-Mundy, 1992; Abbas et al., 2002). Phases of moon to pick 28 the plant or treat the

animals are a common practice in some areas (Lans and Brown, 1998b).

1.2.5 Dosage and administration

A general perception of respondents is that what works for some does not work for

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others, and each individual has to work out their own dose (Lans et al., 2000). Dose of the drug

depends on size of animal or availability of plants used for treatment. In Trinidad and Tobago

(West Indies) in the dosing regimen, the number of plant leaves to be used and number of days

typically odd numbers are considered. Moreover, waning phases of moon are also considered

important when medicinal plants are administered to the animals (Lans and Brown, 1998b).Lack

of precision in dose determination has been noted in many studies.The doses are often measured

as a handful (50-60g), a bottleful (250ml) and sometimes using conventional weighing balances

(Bakhiet and Adam, 1995; Longuefosse and Nossin, 1996 cited by Farooq et al., 2008).

Imprecise and non-standardized dosages are subjected to criticism by the veterinarians (Niwa et

al., 1991 cited by Farooq et al., 2008). A study conducted by Lans et al., (2000) concluded that

the unit e.g. “leaves” described by the respondents is not leaves of a tree all the times, it might be

used for the whole above ground herb, leafy stems or branch tips. The majority of EVM

‘specialists’ use ingredients alone or with a vehicle for administration (Kudi,2003).Use of carrier

in EVM practices involves arbitrary quantities of the carrier that might dilute the drug or reduce

its relative potency (Alawa et al., 2002; Jabbar et al., 2006a). Use of wood ash, kaolin and

potassium as a lick, that has no medicinal value but improves performance through their effect

on feed efficiency as stated by Alawa et al.( 2002).

Medicine is mostly administered to the animals orally as decoctions, liquid in that

the plants have been steeped, vaccination, suppositories, through smoke, vapours, massage,

intranasally or applied topically on the skin or as a bathe in skin problems (McCorkle and

Mathias-Mundy, 1992; Lans et al., 2000; Tabuti et al., 2003; Muhammad et al., 2005; dilshad et

al., 2008).

1.2.6 Medico-religious Practices

In Africa supernatural reinforcements such as uttering prayers and incantations amulets and

fetishes are used to help ward against disease, injury, straying,

Predation, rustling, witchcraft, the evil eye and other threats (McCorkle and Mathias-

Mundy, 1992). Medico-religious practices still exist like farmers ask the priests or other

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curers to say prayers over sick animals, usually for valuable animals like cows i.e. a very

common practice in Punjab ( Pakistan ) is that peer (saint) perform rituals locally called

‘Dum’ especially to cure FMD in cattle and buffaloes.In Trinidad and Tobago red string is tied

around the neck of sheep and goats to protect them from the evil-eye or a blue spot is painted on

the animal with indigo blue or wound spray (Lanss and Brown, 1998b;

Muhammad and Naureen, 2008).

1.2.7 Helmenthaisis

Parasitism has been introduced as one of the major problems affecting the Productivity and

performance of camels (Anwar & Khan, 1994). Although gastrointestinal helminths cause injury

to their hosts through a wide variety of mechanisms, mainly reduction in voluntary food intake,

loss of productivity and diarrhoea, subclinical and asymptomatic helminthiasis causes a decrease

in the performance of animals without notable clinical manifestation (Borji et al., 2010). It has

been suggested that regular anthelmintic treatment increases the productivity of camels

(Ballweber, 2009). The study of the parasite species occurring in a host is of paramount

importance for planning an efficient control programme and to prevent economic loss due to

parasitic infection.

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1.3 Aim and Objectives

The main aim of this study was to investigate and determine the antihelmithic medical plants

practices to control and treat camel Helmenthaisis by the camel owners in Buroa District.

Specific objectives

To identify and assess the presence of camel Helmenthaisis and the knowledge of camel

owners present in Burao District about the diseases.

To determine and document the existing traditional medicinal plants used to treat camel

Helmenthaisis by the camel owners in Burao District.

To investigate and assess the preparation techniques and methods to prepare the medical

plants and their administration procedure by camel herders in Burao District.

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CHAPTER TWO: MATERIALS AND METHODOLOGY

2.1 Study areaBurao It is the capital city of the Togdheer region in Somaliland it is the second largest city in

Somaliland after Hargeisa. Burao's population has greatly increased over the past years. Today

the city has a population more than 400,000 inhabitants. It has warm and dry year round. The

average daytime temperatures during the summer months of June and August can rise to 35°C

(95°F), with low of 25°C (77°F) at night. The weather is cooler the rest of the year, averaging

27°C (80°F) during the day and 14°C (57°F) at night time. The city's limited rainfall usually

comes in December and May.Burao's landscape is semi-deserted land, which is fairly flat. Due to

its climatic conditions prominent animals found in the area are camels, sheep and goats.the burao

has the largest livestock market of Somaliland.

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Figure 1: Map of the study area

2.2: Sampling strategy and collection

In this study a total of six villages were selected randomly for accessibility and presence of camel populations. Purposively and cross sectional

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survey was conducted in these villages. The villages selected were Qudhacdheer, Qoyta, Kabadheere, Aroori and Kalabaydh.

2.3 Focus group discussions

At each site a group of focus discussions was conducted of 10-15 community members who

include the camel herders, camel owners, traditional healers and women representatives. The

group was asked to discuss to identify the most common medical plant they use for camel

Helmenthaisis and the method they use to prepare the plant extract.

2.4 Individual interview

Data was collected by conducting individual interview and asking a prepared questionnaire to

each community representative members at each village as attached in Annex 11. The

interviewers were camel herders, camel owners, and traditional healers and women

representatives as gender balance. In each selected village five people were interviewed and a

total of 30 representive members were interviewed during the period of this study. Was asked

them to identify the diseases that affect the camels, and identify the traditional treatment of

camel helmenthaisis, and Identifcation of different traditional diiferen medical treatment of

Camel Helmenthaisis in burao district.

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CHAPTER THREE: RESULTS AND FIDINGS:

3.1 :Identification the presence of camel helmenthices and their realtion to other diseases:

21 respondents out of 30 members (70 %), mentioned camel helmenthaisis is the most diseases

that affect their camels while 9 respondent out of 30 (30%) mentioned other infectious diseases,

the overall prevelence of diseases as shown in below chart 1

Chart 1 : shows the presence of camel helmenthaisis in relation other diseases

3.2 Identification the use of traditional treatment and their knowledge to control camel Helmenthaisis:

In this study an individual Interview was taken from the 30 community representive members

from camel herds, owners, traditional healers, elders and women community members.

18 respondent out of 30 members (60 %), mentioned and pointed out that they apply

traditional treatmnet to control camel helmenthiasis, while 9 respondent ouy of 30 (30%)

indicated the use of modern treatment and the remain 3 repondent out of 30 (10%) mentioned

they use both traditional and modern treatment as shown in below chart 2.

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Chart 2 : identificarion of tradional treatment used for the camel helmenthasis in burao

district

3.3 Determination the most traditional medical plants used for camel helmenthaisis Table 1: Determination of the most traditional medical plants used for the camel helminthes

Medical

plants

Qudhac

dheer

Qoyta Kabadheere Aroori Tuulo

cadho

Kalabaydh Total %

Gulaan 2 3 2 1 3 2 13 43%

Gob 0 2 3 2 3 2 12 40%

Assal 3 2 1 4 1 3 14 47%

Gallool 1 2 1 0 1 1 6 20%

Daran 0 1 0 0 1 0 3 10%

Chart 3: shows the determination the medical plamts for camel worms treatment. 24 | P a g e

3.4: Identifcation of different traditional diferent medical treatment of Camel Helmenthaisis in burao district

21 respondent out of 30 members (70 %), mentioned and pointed out that they apply

traditional medical plants to control camel helmenthiasis, while 3 respondent out of 30 (10%)

indicated the use of soup , 3 repondent out of 30 (10%) mentioned they use oil, 2 respodent out

30 memebrs (6%) indicate use of salts,and 1 respodent out of 30 members( 4%) mention use of

mineral salts/or carro. The below pie charts describes the results.

This pie charts 4: shows the various traditional medicines in burao district

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3.5 Existing traditional medical plants used for camel helmenthaisis and their botanic names

Table 2 : Local names, parts used for treatment

Local name Botanic names Parts of plants used Disease

Gulan Salsola foetida Leaves Camel helmenthaisis

daran Daran dinaas stem Camel helmenthaisis

Assal Acacia bussei Woof of acacia

spirocarpa tree

Camel helmenthaisis

Gallol Acacia spirocarpa Stem Camel helmenthaisis

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3.6 Preparation techniques and the route of administration

There are different techniques and methods used by traditional healers to prepare and administer

the traditional anthelmintics. Table 3 below shows these preparation technique and methods.

Table 3: Methods of preparation and route of administration

Medical plants Preparation Route of

administration

Gulan Leaves cutting into small pieces and mix with

water over a day

Drenching

Gob Roots are crashed, mix with water and wait for

up to 12 hours

Drenching

Asal The bark of acacia mixed with water over an

24hours

Drenching

Daran Taken the animal where having daran Grazing

Galllol The stem be broke down stir with water Drenching

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CHAPTER FOUR: DISCUSSIONS

This study reveals, in the absence of the animal health and care services the people initiated and

promoted the use of traditional knowledge and the practices of the traditional medical plants to

maintain the health of their animals that are sustainably available in their area either at no cost or

at affordable costs.

The traditional healers of the study area were found to play great roles in the primary healthcare

systems of the local people and maintain in the treatment of animal as they were treating animals

of pastoralists who had little access and couldn't afford the cost for modern medications.

The results of this study confirmed that the most common health problems that affect camel

present in Burco district is camel Helminthiasis or gastrointestinal parasites in camel. 70% of the

respondents indicated that camel are infected by the internal parasite worms and has an ability to

recognize when camels are sick , since they have a good basic knowledge and skills to determine

the clinical manifestation and the clinical signs of the disease , while the remaining 30% e of

the respondents has more experience and knowledge to other infectious diseases as shown

chart1. This findings result is the same results that were reported earlier by Liban (2011). Camel

Helminthiasis as it is known as locally Caal is a disease known mostly to pastoralist because an

internal parasitic infestation affects their camel routinely and/or mostly during the whole year,

while the other infectious diseases such as trypanasomiasis, mange and pneumonia occurs

irregularly and occationally.

During this study the indidividual interviewed members were able to identify that 60 % of

respodents apply and use traditional management to treat and control camel helmenthiasis,

while 30% of respondents use only modern treatment and the remaining 10% of the repondents

use both traditional and modern treatment as shown in chart 2 . This finding complement with

that of Liban (2011). One of the reasons could be due to lack of accessibily of veterinary

services in the study area and the delivery of the animal heath services is cost effective due to

huge allocation of cost of transport and travelling input that are at unafforable costs and

sustainabily not avalialble permently on routne regular bases, since camels are kept under

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nomadic and transhumance pastorlasim sytems, where by accessibilty is occational and some

times limited. For these reasons the target community have chosen and adapted to use traditional

Medical plants.

The most common medical plants practiced for the treatment against camel worms according to

local names is Asal the most medical plant. Burco district the most effective and widely used is

Asal and is practiced by 47 %, while Gulaan 43% of the target community use, Gob, 40% use,

while Gallol practiced by 20% and Daran used by 10%.as shown chart4,

Asal was the most common medical plants against parasitic worms used in Burao District. This is

because it is effective anti-helminthes and has broad range of activities against different types of

endo-parasites and also improves the body condition of the animal and increases milk

production.

Remark: this research refer the different findings: the two past researches; most plant Gagabood

and in this research in Burco district and during this study the camel pastoralist identified the

main medical plants they used are Asal and Gulaan. This not corresponding with (Mohamed

osman 2011) in sheikh ditrict the camel pastrolist use mostly Gagabood because of climatically

condition. Burao is dry semi desert while sheikh is high land with high humidity.

There are different techniques and methods used by traditional healers to prepare and administer

the traditional anthelmintics. The Asal solution is prepared by taking the bark of acacia mixed

with water over an 24hours and then drench to sick animal, gob was prepared by taking the root

portions, crashed, mix with water, wait for up to 12 hours then drenched to the patient, gulaan

solutions is prepared by cutting leaves into small pieces, mix with water over a day and drench

to animal, while daran the animals are taken and admit to graze.

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CHAPTER FIVE CONCLUSION AND RECOMMENDATION

5.1 Conclusion

This research is about ethno veterinary medicine of camel helmenthaisis in buroa district It was

done to find out what traditional treatment are perfomed against camel helmenthaisis.

As the research indicated in burao district that camels are affected with helmenthaisis , as a

major health problem that affects camel rourely and frequently and has a significant economic

loss and impact camel producers as disease cause reduction of weight and milk production, poor

animal condition ,anemic and retarded young animal growth rate.

The current study concluded that the uses of traditional medical Antihelmenthces plants of

treatment of camel helmenthaisis was practiced and applied by community of burao district for

long time from generation to generation and adapted the uses of medical plants for treatment of

different antihelmithic. The indigenous medical plants Assal and Gulan are the most medical

plants they use for the treatment of camel Helminthiasis, because these plants are widely spread

in the target area and routinely used by the camel owners, as a traditional treatment and remedy

for control and treatment of endoparasites on bases of their effectiveness and availability in their

local area and was adapted since long. The community rely the Antihelmithic effect and

spectrum activities of the respective medical plants, based on skills and experience gained on

field trials and was proven at field levels, which is evident and observed by the events an animal

are given a preparation solution of Asal and Gulan, where by the animal appeared in better and in

good condition, increase weight and milk production parameters of the animal become.

In Burco district the best ways of camel pastoralist to manage and remedy of camel helminthes

are taken animals where having treatable plants are abundant after the recognition of infestations

and some are given by plant extracts by drenching. This traditional animal health care practices,

also called "ethno veterinary medicine", provide a readily available, low cost alternative. But

lack of information on data records and knowledge of this indigenous practices in terms clinical

application procedures and /or determination of the planning regime that includes (Dosage-active

ingredient, frequency, appropriate route of administration), efficiency and to place in practice in

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a form which is relevant to, and can be understood by farmers and extension workers is the major

problem that needs to be addressed.

5.2 Recommendation

During this research had carried out it was noticed that most of the camel pastrolist prefer how to

get the right type of traditional medical treatment used camels. I recommended the following:

The camel pastoralists (community animal health workers) should be trained in Oder to

be used in the preparation of pharmacological properties of medical plants for the

treatment of camel helmenthaisis.

To gather data similar research study at broad scope to be used as further study to be

documented and preserved.

To certificate customary medical plants in the whole country for the use is urgently

needed

Oriented the camel herders, camel owners and traditional healers about the importance of

the traditional methods in buroa district and at large to all pastoral community in country.

Understanding of the pastoralist with researchers.

To make good relationship between pastoralist, veteneran and government.

Conducting scientific research and laboratory tests to determine the effectiveness of

traditional treatments and field trials and study as well.

Provide feedback results to the target community.

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Annex one: graphic section

Indivitual intrerview Camel graring Gulaan

Gallol tree ( Acacia spirocarpa) Gulan (Salsola foetida)

Camel browsing Camel gazing

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Annex 2: field questionnaire

NAME: …………………………… DATE: …………

PLACE: ………………………… DISTRICT ………

REGION: …………………………

1. What animal species do you rare?

A. Camel B. Cattle C. Sheep D. Goat

2. What is your Camel herd size

………………………………………………………………………………………………………

………………………………………………………………………………………………………

………………………………………………………………………………………………………

3. In Camel which disease mostly affects?

A. Helmenthaisis

B. Other diseases

4. Does helminthiasis affects?

A. All ag

B. Certain age

5. Which type of treatment did you use for the treatment of camel helmenthaisis?

A. Traditional

B. Modern

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C. Both

6. Which type of the plants you use mostly to treatment camel helminthiasis?

……………………………………………………………………………………………………

………………………………………………………………………………………………………

………………………………………………………………………………………………………

…

7. Which part of plant did you use for treatment?

A. Leaves

B.Roots

C. Stem

8. How did you use it? Indicate the application methods?

……………………………………………………………………………………………………

………………………………………………………………………………………………………

………………………………………………………………………………

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