IDENTICIFICATION AND DECUMENTATION OF COMMON

PARENTAL TRADITIONAL MEDICINE USES OF CHILDREN,

IN KEBRIDAHAR WOREDA, SOMALI REGION, ETHIOPIA.

M.Sc. THESIS

KADER AHMED MAHAMED

June, 2023
JIJIGA UNIVERSITY
 IDENTICIFICATION AND DECUMENTATION OF COMMON PARENTAL
TRADITIONAL MEDICINE USES OF CHILDREN, IN KEBRIDAHAR WOREDA,
SOMALI REGION, ETHIOPIA.

A Thesis Submitted to the Postgraduate Program Directorate, Department of one health and
tropical infectious diseases,
JIJIGA UNIVERSITY

In Partial Fulfillment of the Requirements for the Degree of MASTER OF SCIENCE IN

SCHOOL MEDICINE AND HEALTH SCIENCE

M.Sc. THESIS

KADER AHMED MAHAMED

February, 2021
JIJIGA UNIVERSITY

i
 JIJIGA UNIVERSITY
POSTGRADUATE STUDY

As Thesis research advisor, we hereby certify that we have read and evaluated this Thesis
entitledidentification and documentation of common parental traditional medicine use of children: The
case of kebridahar woreda prepared under our guidance by Kader ahmed mahamed. We recommend that
it be submitted as fulfilling the thesis requirement.

Dr. Abdi Hussein

(DVM)
Major Advisor Signature Date

Mr. Abas (Msc)

mahamed
Co-Advisor Signature Date

As members of the Board of Examiners of the MA thesis open defense examination, we certify that we
have read and evaluated the thesis prepared by kader ahmed mahamed examined the candidate. We
recommend that this thesis is being accepted as fulfilling the thesis requirement for the degree of Master
of Science one health and tropical infectious diseases.

Chairperson Signature Date

Internal Examiner Signature Date

External Examiner Signature Date

Final approval and acceptance of the thesis is contingent upon the submission of final copy of the thesis
to the council of graduate studies (CGS) through the department or school of graduate of committee
(DGC or SGC) of the candidate.

ii
 DEDICATION
This thesis manuscript is dedicated to my brother Arab ahmed and my sister fadumo ahmed
„Etye‟, it is your help and encouragement output through the almighty GOD.

iii
 STATEMENT OF THE AUTHOR

I, declare that this thesis by my signature below is my own work. I have followed all ethical and technical
principles of scholarship in the preparation, data collection and data analysis to the completion of this
thesis. Any scholarly matte that is included in the thesis has been given recognition through citation. This
thesis has been submitted in partial fulfillment of the requirements for degree of M.Sc. in one health and
tropical infectious diseases from the Postgraduate study at jijiga University, judgment the proposed use
Of the material is in the interest of scholarship. In all other instances,

Name: kader Ahmed Mahamed signature:

Date: June, 2023
Department: one health and tropical infectious diseases

iv
 BIOGRAPHICAL SKECH
The author, Yeshambel Berhanu Alebel, was born on September, 1991 in Azemer-Yebadi kebele, West
Gojjam zone, Amhara region, Ethiopia. He attended his elementary education in Zengebal-Bedega; Zengebal
Elementary School from 2000 to 2006. He attended his elementary and secondary education at Finote-Selam
Elementary and Secondary Junior School from 2007 to 2008 and he attended his secondary education in
Finote-Selam town, Damot Secondary High School from 2009 to 2010. He attended his preparatory program
in Finote-Selam Damot Secondary Higher Preparatory School from 2011 to 2012. He joined Jimma
University in 2013 and attended his education in biology. In 2015, he was awarded a Bachelor of Science
Degree in biology. In 2016, he joined Haramaya University School of post graduate directorate program to
pursue his Master of Science degree in the department of biology in the program of applied biology.

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 ABBREVATIONS AND ACRONYMS
CAM: Complementary and Alternative Medicine

EMOH: Ethiopian Ministry of Health

HEW: Health Extension Worker

THP: Traditional Health Practice

TM: Traditional Medicine

TMP: Traditional Medical Practice

WHO: World health organization

SPSS: Statistical Package for Social science

vi
 Abstract

The use traditional medicine is increasing as a guide in the world although widely used in folk
is highly regarded throughout the world; it appears that it's struggling with some serious
issues. In Ethiopia, it has been confirmed that it is widely used in and it is used to treat not
only adult but also children, therefore it have both advantage and disadvantage. A key barrier
is the lack of a guideline for deciding whether individuals should use conventional,
traditional, and alternative treatment. There isn't any proof that traditional medicine,
particularly tm utilized for children, is regularly practiced in the research region. So, the aim
of this study is to assess the identification and documenting traditional medicine usage among
children in the Somali region, particularly in kebridahar woreda from Feb to May 2023.

Semi-structured interviews and plant samples from the research areas that are used to treat
children were used to gather information from the informants. There were a total of 98
informants chosen, from four kebeles. 98 of the informants were key informants who were
chosen through the purposive sampling method. 98 households (HHs) were included in the
questionnaire survey, and 98 HHs were successfully reached. In our study, all interviewers
were found to be using TM (n = 98, 100%). Eighty (80.6%) of the respondents reported using
traditional remedies on their kids, while 18 (18.4%) did not. In this survey, 12 respondents
(15%) utilized milk teeth, 40 (50%) used herbal medication, the most common diseases used
in TM is constipation. Parents were questioned about where they learned this information.
According to the findings, parents learned the most about TAM usage through practitioners
and family (45.2 and 15.3). 19 were regarded as a cultural belief by the majority of
respondents (18.4%). Represents a solution to the question of why children use TM.
According to the data, treatment of disease, disease prevention, and improvement of health
are, respectively, the primary causes of TM usage among children, accounting for 40 (40.8%),
21, and 19 (19.4%). According to the study the most roots are most widely used part of
traditional herbal medicine for children. The medicinal herbal medicine Dregea spp mostly
used parent. In preparation of traditional medicinal counting is most frequency method. In
addition Oral application is the most common application method utilized by the locals in the
research area. According to the study's findings, there is a 5% significant correlation between
children's usage of traditional medicine and their sex, age, education, and income. The result
vii
of this study also indicates there is no an association between traditional medicine use of
children and residence, at the level of 5 % of significance.

Key words: identification, documentation, traditional medicine, children, kebridahar.

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TABLE OF CONTENTS pages
STATEMENT OF THE AUTHOR Ii
ABBREVATIONS AND ACRONYMS Iii
Abstract iv

LIST OF THE TABLE

LIST OF THE FIGURE
1. INTRODUCTION
1.2 Background
1.3 Statement of the problem
1.4 Objective
1.4.1 General objective
1.4.2 Specific Objectives
1.5 Significance of the Study
1.6 Scope of study
1.7 Delimitations
1.8 Limitations
1.9 definitions of terms
2. LITERATURE REVIEW
2.1 Traditional medicine
2.2

2.2 Use of Traditional medicines

2.2.1 Types of traditional medicine
2.2.2 Traditional medicine in Ethiopia
2.2.3 Traditional Medicine Methods in Ethiopia

2.3 Traditional knowledge: Definition and characteristics

2.4 Traditional medicinal plant
2.4.1 Africa Traditional medicinal plant
2.4.2 Traditional medicinal plant in Ethiopia
2.5 Documentation Needs
2.6 Traditional Medicine vs. Health Care
3. RESEARCH DESIGN AND METHODOLOGY
3.1 Description of the study area
3.2 Population
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 3.3. Health services and common health problems
3.4 Study design
3.5 Study Population and Inclusion and Exclusion Criteria
3.6. Sampling Procedure and Sample Size Determination
3.6. Data collection and management
3.7. Data Analysis
3.8. Ethical consideration
4. RESULT
5. DISCUSION AND RECOMMONDATION
6. STRENTH AND LIMITATION
7. REFFERENCE
8. ANNEX

x
 List of the table

Tables’ pages
Table 1 Socio-demographic characteristics of the study participants in 34
Table 2 Prevalence of traditional medicine use of children 36
Table 3 Common herbal traditional medicine use among children 39
Table 3 preparation methods and root of application of traditional 40
medicinal plants
Table 4 market survey 42
Table 5| bivariate logistic regression analysis of factors associated with 43
traditional medicine practice.
Table 6 Multivariable analysis of factors associated with 45
traditional medicine practice

xi
 LIST OF THE FIGURE

Figure page
Figure 1 Map of the regions and zones of Ethiopia 30

41
Figure Method of preparation and application root of
medicinal plants

42
Figure Market survey of medicinal plant

xii
 CHAPTER ONE
2. INTRODUCTION

Traditional medicine (TM), also referred to as ethno medicine, folk medicine, native healing, or
complementary and alternative medicine (CAM), is the oldest system of healthcare that has
survived the test of time. Humans have adapted to and dealt with a variety of ailments that have
threatened their lives and survival by using this old, culturally specific way of treatment.
Consequently, TM is extensive and varied As a result, diverse communities have developed
unique indigenous therapeutic techniques that fall within the general definition of TM, such as
Chinese, Indian, and African traditional medicines. This explains why there isn't a single, widely
recognized definition of the phrase. Despite this, the World Health Organization (WHO) has
offered one of the most palatable definitions of TM. The World Health Organization defines
traditional medicine (TM) as "the totality of knowledge, skills, and practices based on the
theories, beliefs, and experiences indigenous to different cultures, whether explicable or not,
used in the maintenance of health as well as in the prevention, diagnosis, improvement, or
treatment of physical and mental illnesses" (WHO, 2000b:1).

1.2 Background

The World Health Assembly (WHO) properly defines traditional medicine as a wide range of
medical procedures, strategies, understanding, and opinions that include religious therapies,
manual therapy, and workouts used individually or together to maintain wellbeing as well as to
treat, diagnose, or prevent illness. Traditional medicine also includes plant, living creature,
and/or mineral-based medicines. With its complete approach to care, accessibility, quick
availability, cost efficiency, seeming absence of side effects, as well as its customized and
holistic approach to addressing health-related issues, traditional medicine is well-liked around
the world. [1]. (WHO).

TMP is defined as "the entirety of all knowledge and techniques, applied in the diagnosis,
treatment, and elimination of physical, mental, or social disorder and relying purely on practical
knowledge and observation handed down over time(2). World Health Organization. (2013).

It is widely known that many countries in Latin America, Asia, and Africa employ traditional
medicine (TM) to meet some of their fundamental healthcare needs. Over 80% of individuals in
Africa use traditional medicine for their primary care Traditional medicine continues to be
13
valued throughout the impoverished globe, and developed countries are fast embracing it. For
example, between 30 and 50% of all medicinal products utilized in China are conventional
herbal therapies. As a first line of defense, herbal treatments taken at home are used to cure 60%
of children in Ghana, Mali, Nigeria, and Zambia who have high fevers caused by malaria. The
WHO estimates that traditional birth attendants are used in the majority of births in certain
African countries World Health Organization. (2013). (3).

Traditional medicine is still widely used in the undeveloped nations, and its usage is growing
swiftly in wealthier countries. For instance, 30% to 50% of all medical use in China is made up
of traditional herbal remedies. In Ghana, Mali, Nigeria, and Zambia, 60% of kids who have
elevated fevers caused by malaria are treated in the first instance with herbal remedies taken at
home. The majority of births, according to the WHO, take place in diverse African countries
with the assistance of customary birth attendants (4, 5). And over one-third of the people living
in developing nations has trouble getting access to vital pharmaceuticals. Hence, making
available TM/CAM treatments which are both secure and efficient might emerge as a crucial
strategy for increasing access (2). World Health Organization. (2013). (3).

Those who create and maintain the full body of knowledge, skills, and procedures known as Folk
Medicine are those who have a rich history of engaging with the natural setting, generally in
rural areas (TM). An intricate web of cultural interpretations, understandings, and meanings is
established during this relationship. In undeveloped countries, 90% of the society in Ethiopia
uses traditional medicine, compared to 70% in India, 60% in Uganda, 70% in Tanzania, 70% in
Benin, and 70% in Rwanda [6]. (WHO. Fact Sheet, Traditional Medicine, Geneva, May 2003).

Since past, TMPs have indeed been applied to both adults and children. Traditional healers
primarily employ traditional medical procedures in local communities. Traditional Medicine is a
part of Ethiopia's national history (TM). The promotion of traditional medicine with a license is
consistently endorsed by policies and instructions that have been granted to several
governmental agencies and authorities. However, there are many policy gaps, and little focus has
been paid to how those policies are actually being implemented. For the creation of suitable
implementation suggestions, evidence-based community-level data are required [7]. (Proceeding
of the First National workshop on traditional medicine June 30 - July 2y 2003).

14
A wide range of TMPs show the diversity of Ethiopian cultures. Traditional medical treatments
related to surgery include tooth extraction, bone setting, uvulectomy, bleeding through puncture,
cupping, cauterization, and scarification. Other examples include animal products, medicinal
herbs, and mineral supplies. Also, a range of standard medical procedures that may not be
accepted in some cultures could have an impact on community health in a variety of ways. This
hints at the value of regional research [8]. Federal Democratic Republic of Ethiopia (2003)
Health and Health Related Indicators).

Many species of medicinal plants have their origins in Ethiopia, which is also their biodiversity
hotspot. According to the available literature, Ethiopia, like many developing nations,
particularly those in sub-Saharan Africa, depends heavily on traditional medicine, with 90% of
livestock and 70% of humans using it (Bekele, 2007). The desire for medicinal plants in Ethiopia
is a result of culturally ingrained traditions, which played a significant role in meeting the
country's needs for human and cattle health care (Kibebew, 200).

Geographical diversity in Ethiopia, together with a variety of habitats and vegetation types,
promotes the cultivation and use of medicinal plants (Gebeyehu et al., 2013). The nation's
geographical diversity, along with its multiethnic population, makes it the home of extensive
traditional medicine. Traditional medicine is practiced throughout the nation with an emphasis
on the prevention and promotion of human physical, spiritual, social, mental, and material well-
being in addition to the treatment of ailments.

Due to easy access, the country's traditional medicinal plant practice is still practiced and widely
recognized for its use in the prevention and treatment of many ailments (Gebeyehu et al., 2013).
Local populations are aware of the benefits of using traditional medicines, and doing so is not
very expensive (Seid and Getaneh, 2013).

According to some studies, Ethiopians employ TM as a result of the traditional acceptance of

healers and lack of access to contemporary medical services [9]. The current Ethiopian
healthcare system, however, is accessible and focuses on providing primary healthcare.

Nonetheless, both rural and urban populations continue to practice traditional medicine. By
acting as a springboard for the creation of novelties in drug discovery, plant-based TM plays a
crucial role in the growth and advancement of modern medicine (10). Studies show that
traditional medicine still plays a significant role in Ethiopian healthcare even if the country's
15
health service coverage has increased (11.12).

1.3 Statement of the problem

WHO submission that about 80% of the world people depend on traditional medicine for
primary health care needs as reported by (Azaizeh, et al., 2003). The use of traditional medicine
is highly emphasized globally, but it still seems to face significant obstacles (13). Lack of
standard reference makes it difficult to decide which traditional medical practices are best for a
given patient, which is a notable problem. Lack of a national strategy to control and legalize the
use of traditional medicine is another significant issue. As a result of these serious problems,
there's really incorrect and insufficient information available concerning traditional medicine
(14).

Conventional uvulectomy was impacted by components such as need of information

approximately the strategy and related issues, the idea that the uvulectomy may be a source of
ailment, future plans to perform the method, the idea that conventional uvulectomy ought to not
be deserted since it is successful, earlier effective results, problems with therapeutic staff's
neighborliness, and failure to reply to sedate treatment (15). Concurring to an Ethiopian study
about on TMP utilization, three of the five TMPs were invasive (16).

Thus, the issue of traditional practice had become essential. The FMOH approach objective was
to describe hazard and additional benefit so as to halt those that could intensify transmittal of
HIV/AIDS as together as other fitness hazards and to advocate those that could have health
additional benefit for the community [18]. The existing situation of TM may differ from place to
place as per cultural diversity in Ethiopia. Thus, the government of Ethiopia emphasized the
importance of conducting area specific research on the aspects of TMPs and willingness to
support [19]. Therefore, there is no research on the study area that deals with the identification
and documentation of the common use of traditional medicine in children, so this study will fill
the research gap that exists in this field.

1.4 Objective
1.4.1 General objective
 To identify and document the common parental traditional medicine use
of children in kebridahar woreda, Somali region, Ethiopia.
16
 1.4.2 Specific Objectives
 To asses prevalence of traditional medicine in the study area.
 To gather traditional medicine knowledge of the community.
 To collect and identify traditional medicinal plants used for treatment of children.
 To document traditional medicinal plants, method preparation and root application.
 To asses traditional medicine use of children and their associate factors

1.5 Significance of the Study

Access to essential drugs, is a prerequisite for realizing that right. Essential drugs play a crucial
role in many aspects of health care. However, many people throughout the world cannot obtain
the drugs they need, either because they are not available or too expensive, or because there are
no adequate facilities or trained professionals to prescribe them. WHO has estimated that at least
one-third of the world’s population lack access to essential drugs; in poorer areas of Asia and
Africa, this figure may be as high as one-half. Traditional Medicine has been used to fill this
gap, particularly in developing countries (20). Particularly in poor nations like Africa, TM is
incredibly popular (21).

Despite the accessibility and availability of contemporary medical facilities and personnel,
people continue to practice traditional medicine, not just for themselves but also for their
children. There isn't enough information available on this subject. Investigations' inconsistent
findings led to a rise in the use of conventional treatments.

Even though the use of conventional complementary and alternative therapies in children has
recently experienced an explosive growth, there is little scientific evidence of their benefits, a
need for better regulatory oversight, and ongoing knowledge and attitude gaps among pediatric
healthcare professionals (22). In order to reduce the gap in this area, it is crucial to identify the
reasons behind the increased usage of traditional medicine in children.

The health policies of the Ethiopian Ministry of Health (EMOHdrug) recognize the significant
contribution that traditional medicine and medicinal plants provide to healthcare. Yet, little has
been done to further the significant contribution of TM, including the pertinent research potential
of integration into the current medical practice [(23), (24)]. Although small in number and
primarily focused on adult TMP, studies have been conducted in Ethiopia. The use of TM by
children has not been adequately studied. As a result, this identification and documentation of
17
traditional medicine uses of children, can be used as a resource by nurse educators, healthcare
professionals, especially pediatric nurses, legislators, leaders, and up-and-coming researchers in
this field and/or related fields.
1.6 Scope of study
TM practice entails a complex combination of activities, knowledge, beliefs, and customs to
produce the desired effects for the diagnosis, prevention, or elimination of imbalances in
physical, psychological, or social wellbeing (Weisheit, 2003). In this regard, traditional
Ethiopian medical practices are concerned not only with disease curing but also with the
protection and promotion of human physical, spiritual, social, mental, and material wellbeing
(Bishaw). However, this study focused on To identify and document the widespread parental
usage of conventional medicine by children in Kebridahar woreda, its content scope was thus
limited to traditional medical practices associated with disease treatment, excluding preventive
practices, which are best addressed in the study of health behavior.

The study's ability to describe the disease behavior of the population in the study region in
relation to TM does not include the use of witchcraft. However, the study's scope includes
practices connected to spiritual and herbal resources. The secrecy surrounding those who use TM
in association with witchcraft is the cause of this. Given the time allotted to complete the study
and the secrecy of the practices, it was therefore impossible to provide accurate information by
incorporating witchcraft activities. The investigation excluded traditional surgical techniques as
well.

Based on the inclusion criterion of being over the age of 18, sample respondents were chosen for
the study. This is because it is assumed that even if they are ill, they are adults who can make
their own decisions and are informed enough to respond to queries. Due to time and money
limitations, the study's geographic scope was restricted to Gondar Town. The population of the
town is statistically generalized based on the findings.
1.7 Delimitations
This research focused on the common traditional medicine used for children in kebridahar. The
research further restricted its sampling and subsequent analysis to traditional medicine used for
children condition captured in a preapproved survey instrument. To best facilitate cross-sectional
sampling, common traditional medicine used for children were conveniently sampled over two
weeks in kebeles. The sample only included parent who have less than18 years old.
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 1.8 Limitations
This research was limited because its findings mostly would apply to the population of
Kebridahar and its surroundings.

The study was cross-sectional and was not able to assess the longitudinal use of traditional
medicine of patients.

Information obtained from participants was self-reported; the researcher thus could not verify the
accuracy of any information provided.

As with most researcher-administered surveys, there is also a potential for bias from participants
providing socially desirable responses.

Few plant specimens were collected and identified by their scientific name, due to the distance of
the plant from the respondents house so that, majority of the plant species were recorded by their
vernacular name.

The fact that studies conducted so far in Ethiopia are limited on the topic, no enough literature to
discuss with Ethiopian context

While the study considers parental characteristics, Children’s characteristics were not evaluated.

Because the study is cross sectional and evaluates the effect of variable of interest, no possibility
to identify whether TM practice affects the associated factors and whether there is association or
effect between variables.

1.9 definitions of terms

Children: are those who are less than eighteen years old

High-income: more than 1500 Ethiopian Birr/month.

Low-income: less than 500 Ethiopian/month

Medium income: between 500-1500Ethiopianbirr/month

Parent: father, mother or/and guardian who nurture sand raises child

Suburban: parents live in town less than one year.

19
Traditional healers/practioners: health care providers who are not trained in modern medicine
science.

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 CHAPTER TWO
2. LITERATURE REVIEW
Traditional Medicine's History
Since ancient times, ailments have been prevented, identified, and treated using traditional
medicine (TM). According to Gyasi, Siaw, and Mensah (2015), almost all civilizations have
turned to TM items to fend against illnesses and, when feasible, restore their members' health.
According to "new ageism" and cultural identities, TM has recently attracted new interest in
several parts of the world (Tsey, 1997). The toolbox needed by humanity for its welfare includes
TM.
2.1 Traditional medicine
Traditional medicine is described as "the collection of wisdom, skills, and practices founded on
the concepts, beliefs, and experiences indigenous to many cultures, whether explicable or not,
employed in the maintenance of health as well as in the prevention, diagnostic, advancement, or
treatment of physical and mental conditions" (24). It comprises of healing techniques that have
been practiced for hundreds of years that predate modern medicine and are still in use today.
These behaviors vary widely, which reflects the socioeconomic and cultural diversity of the many
different countries (25). The fundamental tenet of TM is that people are both spiritual and
physical beings, and that natural and supernatural variables can both contribute to illness.

Traditional medicine is described as "the body of knowledge, skills, and practices founded on the
concepts, beliefs, and experiences indigenous to many cultures, whether explicable or not,
employed in the maintenance of health as well as in the prevention, diagnostic, improvement, or
treatment of physical and mental conditions" (24). It comprises of healing techniques that have
been practiced for hundreds of years that predate modern medicine and are still in use today.
These behaviors vary widely, which reflects the socioeconomic and cultural diversity of the many
different countries (25). The fundamental tenet of TM is that people are both physical and
spiritual beings and that natural and supernatural variables can both contribute to illness.
Hence, in TM, aspects such as physiological and sociological factors are considered in addition to
the disease's symptoms. As a result, an essential component of traditional medicine is its holistic,
nature-based, cultural approach, which distinguishes it from typical Western treatments (26).
More parents are selecting alternate or complementary therapies for their children. People in a
cross-sectional study at a child medical clinic in Kuala Lumpur, Malaysia, indicated using at least

21
one form of alternative healthcare (CAM) for children (84.5%), with the treatment process
becoming the most frequent (78%) method (27). This is in spite of the fact that spiritual healing is
the most prevalent kind of CAM, according to a survey in Southern Arizona, 64% of families
used CAM for their kids (28). According to a study conducted in Ethiopia's Eastern-Harargie
district of the Oromia region, uvulectomy, tonsillectomy, cauterization, milk tooth extraction,
spiritual healing, and the administration of herbal medicines are among the most frequently used
therapeutic procedures for children under the age of five (29). So this chapter will consider the
Identification and recording of children's traditional medication.
According to earlier research from Western countries conducted in Italy [25], Finland [10], and
Canada [26], the frequency of CAM use in those countries was, respectively, 18–38, 11%, and
59–74%. The most commonly employed CAM techniques in the Italian study [30] included
homeopathy, acupuncture, phytotherapy, traditional Chinese medicine, chiropractic, osteopathy,
and anthroposophy. A university facility in Mexico found that 45% of parents there used
complementary and alternative medicine (CAM) to treat their children who had hematologic
problems [31]. In the study conducted in Jimma, Ethiopia, traditional medicine was also used
81.5% of the time. (JimaTM32). A study in Germany to assess CAM use among healthy and
chronically ill children found that homeopathy was the most popular form of treatment [32]. In
the United Kingdom, a study found that massage, aromatherapy, and home therapy were the main
CAM types used for healthy children and among children with chronic illnesses [33].

2.2 Use of Traditional Medicines

This may be because people in the community believe that only traditional medicine can treat
certain illnesses [34]. The discipline of traditional medicine was also impacted by marital
situations and profession. Traditional medicine use is cheaper and costs less than using current
medications, which may be the cause of the association. The study conducted in Burka Jato
Kebele, which revealed the relationships between areas of work and knowledge, attitudes, and the
practice of traditional medicine, and the study carried out in Northwest Ethiopia, both of which
were comparable to the report, indicated the connections between professions and TM. Religion,
parental status, and employment were the factors that determined the practice of traditional
medicine in the study region, among other factors that had an impact on it. This may be because
people in the community believe that only conventional medicine can treat certain illnesses [34].
The practice of traditional medicine was also influenced by marital situations and line of work.
22
Folk medicinal use is cheaper and has a lower cost than using modern medications, which could
be the cause of the link. The study performed in Burka Jato Kebele, which revealed the
relationships between occupations and knowledge, attitudes, and the practice of traditional
medicine, and the study carried out in Northwest Ethiopia, which showed the relationships
between income and the use of TM. This may be because people in the community believe that
only conventional medicine can treat certain illnesses [34]. The practice of traditional medicine
was also influenced by marital situations and line of work. Traditional medicine use is cheaper
and has a lower cost than using modern medications, which could be the cause of the link. The
study in Northwest Ethiopia [35] and the study in Burka Jato Kebele [36] that found a significant
relationship between income and the practice of traditional medicine were both compared to the
report.
2.2.1 Types of traditional medicine
A wide variety of treatments and procedures that vary from country to country and region to
region are covered by TM (WHO, 2011). For instance, African TM exercise combines a variety of
fitness techniques, attitudes, ideas, and goals with natural, man-made, and religious cures and
charms to identify, treat, or prevent illness (UNEP, 2011). Hamilton (2004) divided conventional
scientific frameworks into three categories based on practitioner types and their resemblance to
formality: (1) Structures for traditional medicine with written documentation of information,
pharmacopeias for physicians, and institutions for training physicians; (2) Oral transmission of
conventional scientific knowledge (people's remedy) tied to households, groups, or ethnic groups;
and (3)Shamanistic treatment with a strong religious component is best carried out by using
qualified practitioners (Shamans), On the other hand, based on the type of treatments involved,
WHO (2002) divided TM treatments into two categories: medicinal drug treatments (natural
medicines, animal components, and/or minerals), and non-medicinal drug treatments
(acupuncture, guide remedies, and religious remedies).
2.2.2 Traditional Medicine in Ethiopia
Traditional medicine in Ethiopia has a lengthy history, and through it, disease prevention
strategies have been established (Kloos et al., 1978; cited in Solomon, 2009).
This canal network has been documented since the sixteenth century. Wondwosen (2005) asserts
that historically, TM was the only option available to Ethiopians.
The name "Abyssinian medicine" refers to the ancient medical system that is passed down from
one generation to the next primarily orally and occasionally in writing known as "etsedebdabe"
23
(literally, "plant letter") (Wondwosen, 2005). Ethiopia is basically a traditional society and
therefore most people resort to local medicine for various socio-cultural reasons (Soliman, 2009).
About 80% of the Ethiopian population depends on TM (Davitt, 2001; Ermias, 2003; Fikadu,
2007; Gedi, 2010; Kasai et al., 2006; Kebede et al., 2006). Some claim (eg, Bannerman et al.,
1993; WHO, 2002) that 90% of Ethiopians use TM for primary health care.
2.2.3 Traditional Medicine Methods in Ethiopia
The widespread usage of traditional medicinal plants connected to religious philosophy and belief
was a feature of traditional Ethiopian life (Endeshaw, 2007). As a result, the majority of
traditional medical procedures in Ethiopia are based on explanations of disease that are based on
the mystical and natural causes of disease and take a holistic approach to healing (Bishaw, 1991).
TM is used to treat a variety of diseases (such as diabetes, asthma, kidney disease, fever, fungal
infections, and mental illness) that are known in the country. For almost every disease in Ethiopia,
there is at least one traditional remedy (Alemayehu, 1984; cited in Yared, 2011). There are many
types of traditional healing methods and different practitioners treat different aspects of health.
Although the basic categories of practitioners are difficult to define (Endashaw, 2007), they
include herbalists, osteopaths, psychotherapists, traditional birth attendants, religious healers,
clairvoyants and spiritualists who use local knowledge to develop materials and procedures
(Weisheit, 2003). Implementation of the World Health Organization (2002)TM classification of
medicinal and non-medicinal treatments, including herbal treatments spiritual practices,
respectively, Ethiopian traditional medicine practices, which include personal hygiene and
traditional healers, were discussed in these two categories: spiritual treatment.
Spiritual healing practices
Dawit and Ayehu (1993; quoted in Endashaw (2007)) refer to Ethiopian traditional medicine as a
magical religious system, while others refer to it as a religious medical system. These descriptions
relate to the close interaction between Christianity, Islam, local religions, and the nation's
traditional medical system, which is occasionally characterized in some areas by its connection
with witchcraft, dogma, and superstition (Endshaw, 2007). Ethiopians' recovery process is
significantly influenced by religious practices like church attendance and prayer. In Ethiopian
medicine, prayer for supernatural powers has long been used as therapy (Kebede et al., 2006).
Holy water, also known as "Cebel" in Amharic for Orthodox Christians or "Zemzem" for
Muslims, is frequently used to treat a variety of illnesses (Kebede et al., 2006). Ethiopians think
that taking a bath or drinking holy water can heal you. Additionally, the spiritual father ("Yanfis
24
Abbas") is a kind of family spiritual healer who makes frequent home visits and offers healing
services as necessary (Ragunathan and Solomon, 2009).
It is common practice in Christianity to treat debtors who suffer from illnesses like mental
disorders that are caused by the possession of evil spirits and are therefore eventually cured
primarily by prayer, the sprinkling of holy water, or fasting. On behalf of their customers, they
could offer the prayer known as "digit," prepare holy water known as "rebel," and create amulets
known as "kitab" that contain written texts (Kebede et al., 2006). In Muslim culture, ecstatic
rituals are carried out to identify the root of a disease and instruct the patient in proper care.
According to Jacobson and Mirdasa, they usually described this illness as a mental condition
brought on by a change in man's connection to God and added special rituals to their practice
when burning incense, such as myrrh and frankincense are used."Eitan") (cited in Kebede et al.,
2006).
Herbal Remedies
There are some causes for healing even though traditional Ethiopian medicine primarily relies on
spiritual cures, such as C. Natural treatments (Asefa, 1992). A variety of climate zones and
elevations are represented in the nation. There are numerous types of surrounding plants,
including some that are medicinal (Panhurst, 2006). Vegetation is very heterogeneous due to the
varied terrain (Lambert et al., 1997; reported in Solomon, 2009). Ethiopia houses the largest
variety of crops in the world outside of Somalia and Sudan (Mittermeier et al., 2000; cited in
Ermias, 2003).
About 600 species of medicinal and aromatic plants are used by local Ethiopian groups and
traditional healers from this varied vegetation (Ermias, 2003). Solomon (2009) claims that
traditional Ethiopian herbal medicine contains components that are used to treat a variety of
illnesses using substances that are advised by conventional healers: herbalists. According to
Gidey (2010), services are provided by homes, neighborhoods, villages, or areas further away,
stratifying the distribution of information about medicinal plants.
Usually, families are the ones receiving these therapies. The herbal medicine community is well
aware that illnesses or symptoms can be identified and managed using non-prescription
medications (Fekadu, 2007; Kebede et al., 2006). According to Fekadu (2007), in these cases, an
accurate diagnosis of the disease and the experience of preparation and consumption of medicinal
herbs are not required.
In addition, many of the plant materials used in Ethiopian TM are also used as ingredients and

25
spices in Ethiopian cuisine (Gall and Shenkute, 2009).

2.3 Traditional knowledge: Definition and characteristics

There are currently no definitions that are widely accepted for the notions of traditional
knowledge and indigenous knowledge, despite numerous attempts to do so. The two ideas are
frequently used interchangeably in the literature. Indigenous peoples are defined by the
International Labor Organization (ILO) Convention as people in independent countries who are
regarded as indigenous on account of their descent from the population that was residing in the
country or geographic region to which the country belongs at the time of conquest or colonization
and who, regardless of their legal status, retain some or all of their own social, economic, and
political systems. Factors like time, geographic area, resilience, and the occupation of a territory
by an outside populace are included in the definition above. Those who possess an unwritten
corpus of longstanding traditions, beliefs, rituals, and practices that have been passed down from
previous generations are considered to possess traditional people's knowledge. In the instance of
Ethiopia, we can combine the two definitions so that traditional peoples aren't always indigenous,
but indigenous peoples are always traditional.
Traditional knowledge can be defined as the entirety of all information and practice, whether
explicit or implicit, used in the management of socioeconomic and ecological aspects of life. It is
founded on prior knowledge and perception and is typically a collective is typically a collective
asset of a community and is founded on prior experience and observation.
It is passed down from one family to the next. This knowledge "can be contrasted with
cosmopolitan knowledge," which is derived from global experience and combines Western
science findings, economic preferences, and philosophies with those of other widely practiced
cultures, claims the United Nations Environment Program (UNEP). It is typically characteristic of
a particular group of individuals who are closely connected to a specific socioecological
environment through a variety of economic, cultural, and religious endeavors. The nature of
traditional knowledge is dynamic, changing as the requirements of the people do. Being
profoundly ingrained in people's lives also gives it vitality. The areas of medicine and healing,
biodiversity conservation, the environment, food and agriculture, and traditional knowledge
systems are well recognized. Music, dance, and sonorous art (such as design, textiles, and crafts)
are additionally essential components of customary knowledge (37). For instance, because of their
significant symbolic and/or religious significance, many sculptures, paintings, and crafts are
produced in accordance with rigid rituals and customs. The fact that traditional knowledge is only
26
traditional to the extent that it is created and used as a part of the cultural traditions of
communities is an essentially significant aspect of traditional knowledge. Traditional, then, need
not imply that the information is stagnant and old. Every day, new traditional information is
produced. It is changing as a result of how people and groups are reacting to the challenge that
comes from their social environment (38).

2.4 Traditional medicinal plant

2.4.1 Africa Traditional medicinal plant
The World Health Organization (WHO, 2002) defined traditional medicine as the entire body of
knowledge and practice that can be formally explained and are used in the prevention and
elimination of physical, mental, or social imbalances, relying exclusively on real-world
experience and observation passed down orally or in writing from generation to generation
(Amenu, 2007). For at least 80% of Africans suffering from fever or another common illness,
traditional medicine is their first option for medical care. Traditional medicine is an important part
of African social and cultural history, and it has certainly been practiced for many centuries
Elujoba et al (2005).
Millions of people's health in Africa depend heavily on traditional healers and plant-based
medicines. The fundamental issue with traditional medicine is the need for evidence that the
active ingredients found in medicinal plants are beneficial, secure, and efficient. This is necessary
to reassure the public and the medical community about the use of medicinal plants as drug
substitutes. The majority of the evidence for a pharmacological activity that is now accessible is
based on empirical experience.
2.4.2 Traditional Medicinal Plants in Ethiopia
Ethiopia is a country with a diverse range of climatic and ecological conditions, as well as a huge
variety of flora and animals (Pankhurst, 2006). According to Yirga and Zeraburk (2005), the
nation has access to a much wider variety of medicinal plants than many other places in the world.
People have learned how to identify and use plants over thousands of years of experience,
including some with magical or religious properties. Even though Ethiopia's traditional healers are
the best sources of information, this knowledge is only handed orally to parents' oldest sons
(Janzen 1981).
Traditional medicine has been practiced and used for a very long time, and as a result, it is now
deeply ingrained in Ethiopian culture (Amenu, 2007). Due to their acceptance and biomedical

27
advantages, medicinal plants are used and valued widely in Ethiopia, according to Abebe (2001).
Many medico-religious texts created on parchment and thought to have begun several centuries
ago in Ethiopia demonstrate the lengthy history of the use of medicinal herbs (Kibebew, 2001).
Between the 17th and 18th centuries, medical textbooks published in Ethiopia in Geez and Arabic
mentioned the use of plants as a source of traditional medicine. Over the previous few decades,
traditional medical research has received little attention in Ethiopia (Hunde et al., 2001).

2.5 Documentation Needs

Two related issues that need to be addressed resulted from the discussions. The information was
verbally transmitted from generation to generation in the traditional setting. The unrecorded
traditional knowledge is in danger of dying out as a result of how custom is changing and the loss
of the ideal conditions for oral transmission brought on by modernity. A critical issue comes up
next. Due to this disparity, action must be taken to safeguard traditional knowledge, making its
documentation essential. (39). The collecting and storage should be supplemented with
appropriate dissemination and interchange among interested parties via newsletters, journals, and
other media. For the benefit of humanity, it would be very beneficial to document traditional
medical practices because it is well known that combining traditional and modern medical
practices in the context of the healthcare system has significant benefits. The need for
documentary evidence is more important than ever before in the modern world due to the threats
that biopiracy poses to the government of intellectual property (IPR).

2.6 Traditional Medicine Vs HealthCare

Healthcare practices constitute a major element in every culture. The medical system prevalent in
a society is a combination of traditions, beliefs, techniques, ecological adaptation, etc. This
system is an integral part of the society and provides the means for the member of the society for
maintaining health and prevent and cure diseases (Medhi, 1995). Allopathic doctors and clinics
are not easily available in many rural communities of the world, and in such situations, they still
had to rely on traditional medicinal systems as their primary healthcare. Again in many cases,
people are practicing traditional healthcare systems where modern medical facilities have been
established and doctors are easily available. This is because the modern doctors do not offer any
psychological or spiritual consolation. Religious beliefs, practices, and institutions have been
important parts of the healthcare sector throughout the centuries. Faith-based curing and healing
of some serious health problems such as mental illness and various other visible bodily and

28
psychosomatic diseases are witnessed among many organized religious denominations (Howard
and Janet, 1992). Religious specialists as healers and curers are at the forefront of dealing with the
problem of health and disease in almost all societies, and particularly in traditional societies
(Scupin and De Corse, 1995). Health professionals need knowledge of culture and cross-cultural
relationship skills because health services are more effective when responsive to cultural needs.
The most important fact about traditional medicine is the way it is integrated into a whole culture.
The concept of health and disease are basically biological but it has a close relation with the
socio-cultural system of a society. Every culture has its own concept of disease and illness and
some specific ways of coping with it. The medical system is an integral part of a culture. Every
culture develops its own medical culture.

2.7 Conceptual Framework of the Study

There have been some criticisms directed toward both the HBM and the theory of planned
behavior. Mechanic and McAlpine (2000) state that health-related behaviors resulting from
routine, customary activities do not necessitate deliberate motivation or exceptional exertions to
endure. Although the theories of reasoned action and health belief model are effective in
predicting behavior, they fail to consider past behavior in their models, which could be the reason
for their relatively weak predictive ability. This point was highlighted by Conner and Norman
(1994), as cited in Mechanic and McAlpine (2000). Although IMBP currently exists, it is open to
considering someone's previous actions.
Additionally, both theories view alterations in conduct as a result of a person's perception of the
potential advantages and drawbacks linked to a specific result or behavior. Nevertheless, it is
crucial to give priority to elements such as normative principles that influence people's
perceptions of the possible challenges and advantages. In particular, Glanz and colleagues. The
criticism of the health belief model in 2002 highlighted the lack of defined relationships between
its constructs. This was identified as a crucial factor in assessing the model's effectiveness for
intervention purposes.
This study has accordingly taken the IMBP as a conceptual framework and made necessary
adjustments to ensure its relevance to the current investigation. The IMBP has gained popularity
due to its utilization of various theoretical frameworks, acknowledgment of diverse factors such
as demographics, economics, culture, and personal distinctions, and inclusion of major
components of the HBM. Furthermore, IMBP has been selected as it is believed that the emphasis
placed on intention in the model may be affected by socio-cultural traits.
29
The Health Belief Model (HBM) and the Theory of Planned Behavior (TPB) have received
certain reproaches. According to the research conducted by Mechanic and McAlpine (2000),
health-related behaviors that arise from customary and routine activities do not require conscious
motivation or extraordinary effort to sustain. While the theories of reasoned action and health
belief model exhibit efficacy in behavior prediction, their models lack consideration of past
behavior, potentially leading to challenges in their predictive capacity. Conner and Norman's
(1994) assertion, as referenced in Mechanic and McAlpine's (2000) work, underlines this point.
The IMBP organization is presently extant and receptive to the evaluation of an individual's prior
conduct.
Furthermore, the aforementioned theories postulate that modifications in behavior arise from an
individual's appraisal of the potential benefits and drawbacks associated with a particular outcome
or act. Nonetheless, it is imperative to accord precedence to constituent factors such as normative
principles that shape individuals' outlooks regarding potential adversities and benefits.
Specifically, Glanz et al. In 2002, the Health Belief Model came under scrutiny due to noted
deficiencies in its construct interrelationships. The identification of this particular element in
evaluating the model's efficacy for intervention purposes was deemed critical. The present study
has thusly adopted the Integrated Model of Business Performance (IMBP) as its conceptual
framework and has consequently implemented appropriate modifications to ensure its pertinence
to the present investigation. The increasing recognition of the IMBP stems from its capacity to
leverage several theoretical frameworks and recognize a broad spectrum of factors including age,
economic background, cultural orientation, and individual differences, alongside its integration of
critical components of the Health Belief Model. The selection of IMBP is based on the
supposition that the model's emphasis on intention may be influenced by socio-cultural
characteristics.
IMBP has gained popularity due to its utilization of various theoretical frameworks,
acknowledgment of diverse factors such as demographics, economics, culture, and personal
distinctions, and inclusion of major components of the HBM. Furthermore, IMBP has been
selected as it is believed that the emphasis placed on intention in the model may be affected by
socio-cultural traits.
The Health Belief Model (HBM) and the Theory of Planned Behavior (TPB) have received
certain reproaches. According to the research conducted by Mechanic and McAlpine (2000),
health-related behaviors that arise from customary and routine activities do not require conscious

30
motivation or extraordinary effort to sustain. While the theories of reasoned action and health
belief model exhibit efficacy in behavior prediction, their models lack consideration of past
behavior, potentially leading to challenges in their predictive capacity. Conner and Norman's
(1994) assertion, as referenced in Mechanic and McAlpine's (2000) work, underlines this point.
The IMBP organization is presently extant and receptive to the evaluation of an individual's prior
conduct.
Furthermore, the aforementioned theories postulate that modifications in behavior arise from an
individual's appraisal of the potential benefits and drawbacks associated with a particular outcome
or act. Nonetheless, it is imperative to accord precedence to constituent factors such as normative
principles that shape individuals' outlooks regarding potential adversities and benefits.
Specifically,

31
 CHAPTER THREE
3. RESEARCH DESIGN AND METHODOLOGY
This part of study focuses on research design and methodology that employed during the course
of study. It includes description of the study area, source of data, population, sample size and
sampling technique, data collection instruments, data collection procedures, data analysis and
interpretation, and ethical consideration.

3.1 description of the study area

Kebri Dahar is one of the ten districts in the Korahey zone of the Somali region state of Ethiopia
that is highly affected by climate-related risks such as drought, diseases of both humans and
animals, and production failures.

Due to that problem, the district was selected purposively to investigate the issue of factors
influencing lively hood diversification. The district is located in the eastern part of the region,
bordered to the south by Kudunbur, to the west by the zone’s Bodalay district, to the northeast
by the zone’s El-Ogaden district, to the north by the zone’s Shaekosh district, and to the east by
the zone’s El-Ogaden district (Figure 2). This district’s average elevation is 706 meters above
sea level, and temperatures range from around 37 degrees Celsius in April to 27.7 degrees
Celsius in November. As a result, Kebridahar’s average temperature is 31.6 ° C, with a latitude
and longitude of 6.7417 ° N and 44.2621° E, respectively. The district’s area coverage was
estimated at 9450.4 km2 with an average annual rainfall of 1037 mm. During the most
dangerous seasons, annual rainfall varies by an average of 90.2 mm [9].

[9] Sdswe, Mara,ato spate irrigation project feasibility and design study, Somali Design and
Supervision Works Enterprise, 2017.

3.2 POPULATION
Based on the 2007 Census conducted by the Central Statistical Agency of Ethiopia (CSA), this
woreda has a total population of 136,142, of whom 77,685 are men and 58,457 women. While
29,241 or 21.48% are urban inhabitants, a further 50,361 or 36.99% are pastoralists. 98.73% of
the population said they were Muslim.[3] This woreda is primarily inhabited by the Ogaden clan

32
and some other Somali clans such as Gaadsan, Majerteen and Hawiye and Marehan of the
Somali people.

The 1997 national census reported a total population for this woreda of 105,565, of whom
59,279 are men and 46,286 are women; 24,263 or 22.98% of its population were urban
dwellers. The largest ethnic group reported in Debeweyin was the Somali (97.47%).[4]
(CENTRAL SATISTICAL AGENCY)

3.3. Health services and common health problems

At present, the Woreda is equipped with 16 health posts and 2 health
centers,alongwithsufficientpersonnel and resourcestoprovidehealthcareservices.There are atotal
of 88healthcareprofessionals working in the Woreda, including 10 health officers, 30 BSC
nurses, 10 druggists, 1 lab professional, 25 diploma midwives, 12 clinical nurses, and seventeen
health extension workers,accordingtoKWHo in 2013.

Thetop ten reasonsfor outpatient visits in Kebridahar Woreda, arrangedby their prevalence of
disease, were diarrheal diseases, pneumonia, upper respiratory infections, dysentery, anemia,
urinary tract infections, muscoskeletal diseases, dyspepsia, helminthiasis, and otitis
media,asreported (JWHO) in 2013.

Figure 2 Map of the regions and zones of Ethiopia

On 5–23 November 2003, the CSA conducted the first ever national agricultural census, of
which the livestock census was an important component. [5] For the Somali Region, the CSA
generated estimated figures for the livestock population (cattle, sheep, goats, camels, and
equids) and their distribution by commissioning an aerial survey.

33
 3.4 Study design
Cross sectional survey using semi-structured questionnaires supplemented by key informant
interview and market survey was conducted in Kebridahar Woreda, eastern Ethiopia between
May 2023 to June 2023 to identify and document common parental traditional medicine use of
children.
3.5 Study Population and Inclusion and Exclusion Criteria
All parents who have children less than 18 years of age and live in the kebridahar woreda were
the source. All parents with children under 18 those who are permanently residence, in
randomly selected kebeles parents participated the study. On the other hand, parents who were
seriously ill during the data collection period were notincluding the study.

3.6. Sampling Procedure and Sample Size Determination

A In this study, household heads who are representative of the community under inquiry were
identified and chosen using a straightforward random sample procedure. Out of the ten districts
in the area, a specific district was purposefully chosen for the current study, taking into account
the features of the area in order to look into any potential gaps in the identification and
documenting of prevalent parental traditional medicine usage for children. Purposive sampling
methodwas used to choose three rural kebeles for the study's second phase. The decision was
made based on a number of considerations, including the availability of time and resources and
the need to ensure that the district's population was represented. The technique used determined
that the kebeles of dalaad, buundada,mara,ato and duore were appropriate for). The formula
used in this study is:
n = N/ (1 + N (e) 2),

Where N stands for the overall population being studied, n stands for the required sample size,
and is for the 9% precision level. The aforementioned formula is used at a confidence level of
95% and maximum potential variability of P +/- 5. The selected kebeles are made up of a frame
with a total of 2975 homes. The previously specified formula was changed, yielding a value
of98. This computation roughly translates to 98 households.

Figure 3 Table 1 sample size procedure

S/ NAME OF KEBELLE SAMPLE SIZE
N
34
 1. Dalad 26

2. Buundada 24

3. Maraato 24

4 Doure 24

3.6. Data collection and management

In 2014, fieldwork was done between January and March. Utilizing questionnaires, (Annex 1
was used for the household survey to acquire the data, Annex 2 market survey). The surveys
were written in English and then translated into the regional tongue (Somali language). Five
days of training were provided for the ten data collectors and one supervisor. The training
included the significance of the study, how information is entered into surveys and interviews
with respondents, as well as a thorough comprehension of the terminologies used in science.
Semi-structured questionnaires were used to gather information on ethno medicine, and market
surveys (see appendices 1).

The field work focused on collecting information on medicinal plant use and preparation of
plant specimens for further botanical identification. The data collected for each plant comprise
the local name, its uses or effects, the part of the plant used, place of collection, its preparation
and administration process. At the end of the interviews, specimens of plants mentioned for
medicinal uses were collected. For the collected samples of medicinal plants, vernacular names
and the plant part used were recorded.

3.7. Data Analysis

SPSS statistical package was employed for entry, and analysis of the quantitative and some
qualitative data. Most qualitative data were categorized and analyzed manually. The collected
data were entered after being encoded. Any logical and consistency errors identified during data
entry were corrected after revision of the original completed questionnaire. The ethno medicinal
information collected was analyzed to obtain the following data: number of useful plan

35
mentioned, number of botanical families and the most common plants; plants to which most
uses were attributed to, number of different uses; most reported medicinal uses; part of the
plants most frequently mentioned and the most commonly mentioned preparation and
application processes.

The collected data were entered into the computer using Epi Data Statistical Software
version 3.1 and then exported to Statistical Packages for Social Sciences (SPSS) version
22 for coding, editing, cleaning and analysis. Continuous variables were described using
mean and standard deviation (SD), while frequency and percentage were used for categorical
variables. A bivariable logistic regression analysis was performed to select candidate variables
for the multivariable logistic regression model. Accordingly, variables with a P ≤ 0.25 in
bivariable logistic regression were entered into the multivariable logistic regression analysis
to control for potential confounding variables. A multivariable logistic regression analysis was
used to determine the association between the independent and outcome variables. The presence
and strength of statistically significant associations was indicated at p < 0.05 and using
AOR with its 95% confidence intervals (CI). Finally, the data were presented using text and
tables.

3.8. Ethical consideration

Before conducting the survey, discussion about the study was made with Kebridahar Woreda
Health Office. In addition, in each village the local community leaders were informed about the
aim and purpose of the survey and were requested for their cooperation. The consent of each
respondent was asked verbally to participate in the study.

36
 CHAPTER FOUR
4. RESULTS
In this chapter deals with the analysis and interpret of data the results of the study on
traditional medicine use of children.
The study was initiated by the fact TM is widely practiced in Ethiopia. The
researcher then determined to assess the traditional medical practices in children.
Accordingly, the study aimed at estimating the level of and identifying and
documenting common traditional medicine in children. The study concerned itself
only with curative measures—conducts of persons in response to perceived threat son
their health condition. It was hypothesized that 80% of the town’s population use
TM. The remaining three categories of variables were explanatory or predictor
variables. These were socio-demographic, socioeconomic, socio-cultural, individual
difference and cue to action factors. Analysis of the gathered information was
conducted through a logistic regression model involving an odds ratio with a 95%
confidence interval, employing SPSS version 23 statistical software.

4.1 Socio-demographic characteristics

Socio-demographic characteristics consists sex, age, marital status, religion, residence
and income. These variables indicate the general information of the population as shown
in table-1.
Table 7 Socio-demographic characteristics of the study participants in Kebridahar woreda
(n=98) respondents.
Variables Frequency Percentage
(%)

Sex

Male 24 23

Female 75 76

Age group

37
 20-35 35 34.7

36-50 48 49

51-60 20 15.5

educational level

Uneducated 58 58.2

Primary educated 20 20.4

Secondary educated 12 12.2

higher educated 8 8.2

Marital status

Single 2 2

Married 78 78.6

Divorce 18 18.4

Religion Affiliation

Muslim 98 99.1

Orthodox 0 0

Others 0 0

Residence

Urban 8 7.1

Rural 90 90.8

Monthly income

Low income 94 94.9

38
 Middle income 4 4.1

High income 0 0

Primary source 2023

In the questionnaire survey, 98 households (HHs) were included; out of which 98 HHs
were successfully covered making a response rate of 99.9 %. 75 (76 %) of the
respondents were females and 23 (23%) were males. The age of the respondents varied
between 20 and 60 years. Twenty up to thirty five 35 (34.7%) of the respondents were
less than 35 years of age, 48 (49%) were 36-50 years, 20 (15.3%) were 51- 60.More than
half (58 %) of respondents cannot read and write. Most (78 %) of the participants were
married. All of the HH respondents were Somali ethnics and all of them are Muslims by
religion. About 58 (58.2%) of the respondents had never gone to school (non-literate)
while 20 (20.4), 12 (12.2), 8 (8.2%) had attended primary, secondary and higher
education respectively. It was found that 90 (91.8 %) respondents were living in urban
areas. More than half (53.6%) of the participants earn <1000 Ethiopian birr every month.

4.2 prevalence of Traditional medicine use among children

In the following table indicates prevalence, attitude and purpose of traditional medicine
use of children in kebridahar woreda as the table-2 indicated.
Table 8 Prevalence of traditional medicine use of children in kebridahar woreda, Somali
region, Ethiopia, 2023 (n=98).
variables frequency percentage
%

TM use
Yes 80 80.6

No 18 18.4

39
Type of TM use
Herbal 40 50

spiritual 20 25

Message 12 15

milk tooth 8 10
What kind of disease used
to treat
Fever 10 12.5

Common cold 15 18.75

Constipation 20 25

Diarrhea 5 6.25

Cough 13 16.25

Headache 18 22.5

From which sourse did you

get
Relative 9 9.2

Neighbor 10 10.2

Family 15 15.3

40
 TM practitioners 45 45.2

what is the couse factor of

using TM
Being easily accessible 18 18.4

Cost/cheap 15 15.3

Confidence 15 15.3

Side effect of modern 12 12.2

medicines.
Cultural belief 19 18.4

plant part used as TM

Leaf 25 25.6

Root 31 30.6

Stem 24 24.4

Others

To prevent diseases
porpose of TM use of
children
to prevent disease 21 26.25

to diegnosis illness 19 19.4

to treat disease 40 40.8

Primary source 2023

41
In our survey, the use of TM was detected in all interviewers (n = 98, 100%). Among 80
(80.6%) respondent were used traditional medicines with their children where 18(18.4%)
not use.
In this study, 40 (50%) of respondents used herbal medicine, 20 (25 %) of respondents
used spiritual healing for their children, 12 (15 %) milk tooth, and 8 (8.2) used massages.
More than half of the parents (n = 98, 80.6%) confirmed that they sometimes used
traditional medicine in their children for various health problems. Table 3 shows the
common health problems that parents chose TM to treat. A total of 20 (25 %) of the
respondents used TM for constipation. In addition, 18 (22.5 %) parents used TM for head
ache. Furthermore, Common cold was 15 (18.75) and cough, fever and dierhoe 13
(16.25%), 10 (12.5%) and 5 (6.25%) respectively).
Parents were asked about the sources from which they got knowledge for using TAM in
their children. The results show that practitioners and family were the most common
source for parents’ knowledge about TAM use 45 and 15 (45.2 and 15.3). In addition, 10,
and 9 (10.2 and 9.3%) they gathered knowledge about TM use from their children’s
Neighbor and relatives
The most respondents belief that 19 (18.4%) was Cultural belief, 18 (18.4%), Being
easily accessible, 15 (15.5) Cost/cheap, Confidence and Side effect of modern medicines
was 12 (12.2%).
Represents answered the purpose of TM use among children, Making the child to treat is
the leading cause factor of using TM 40 (40.8%), 21 (26.2%) and 19 (19.4%) followed by
treatment of disease, preventing disease and improving health respectively.
As indicated in the table root is the mostplant part harvested for medicinal purposes in
thearea3 1 (38.75 %), n e x t followedbyleaf2 5 (31.25 %) and lastly stem2 4 (30 %).

4.3 Common herbal traditional medicine use among children

This part expressed the common traditional medicines used among children in the study
area as the table-3 showed.
Table 9 common traditional medicine use among children
Plant spp Local name Frequency Percentage (%)

Dregea sp. Geed sare 20 25

Lepidium sativum L. Shunfax 9 11.25

42
Aloe megalacanthQAS Dacar 10 12.2

ViscumtuberculatumA. Rich Dhigri 16 20

Allium sativum L. Toon 10 12.2

Zingiber officinale Roscoe Singibill 5 6.25

OpoiliaTMpestris Engler Tiire -

Acacianubica (Forssk.) Gumar 10 12.2

Schweinf

Crotalariajijigensis Thulin Gabaldaye -

Zea mays L. Galley -

Primery source 2023

The study demonstrated that about 30 plants species have application in the
traditional healthcare delivery system of the people in Kebridahar Woreda. Among these
plant species, 10 were fully identified by scientific names and the rest could not be
identified and thus were recorded only by their vernacular names. Dregea sp 20 (25%),
ViscumtuberculatumA 16 (20%)Rich, Allium sativum L. 10 (12.2%), Acacianubica
(Forssk.) Schweinf 10 (12.2%), Aloe megalacanth 10 (12.2%) were the top six frequently
used plants species by HHs in Kebridahar Woreda (Table-3).

4.4 preparation methods and root of administration

Method of preparation and application root of medicinal plants was expressed as table-4
indicate
Table 10 preparation methods and root of application of traditional medicinal plants
S/N Percentage
mode of preparation frequency (%)
1. Crushing 20 25
2. pounding 25 31.25
3. Squeezing 35 37.5

43
 4. Powdering - -
5. Cutting - -
6. Sniff - -
7. Cooking
8. Placing - -
9. Burning - -
10. Chewing - -
11. Washing - -
12. biolling - -
Primary source 2023

60

50
50

40
31.25
30

20
12.5
10
3.75 2.5
0
oral dermal nasal N/O Aurticular

Figure 3 Method of preparation and application root of medicinal plants

The result of the study indicated that Squeezing 35 (37.5) has the highest value where
pounding 25 (31.25) and Crushing 20 (25) are the next and there are also other method of
preparation of traditional medicine like Powdering, Cutting, Cooking, Chewing etc.
In the study area, oral is the most dominant application method used by the local people
4 0 (50 %) followed by oral 25 (31 %) and oral and dermal 10 (12.5 %), nasal 3 (3.75 %)
and anal 2 (2.5) as shown in (Figure 3).

4.5 Market survey

Two sellers and two healers from two Kebelles were interviewed for the market study.
Among them, one was under the age of 30, two were between the ages of 31 and 40,
where the remaining once was over 50, and two were younger than that. Two of the
44
merchants participated in a literacy initiative, while the other two had completed formal
education. They were all Muslims. Two herbal drug stores (kebridahar) and one local
market were each surveyed. Of the 10 plant species were discovered in the market survey
(Table 5). A wide range of products, including spices, oils, and food items, are sold at the
market in addition to the herbal medicine mentioned above.
Table 11 Market survey of medicinal plant

S/N Vernacular name Scientific name Parts of the Pri

plant ce
in
birr
1 Toon Allium sativum L Seed 10
2 Geed sare Dregea sp. Flower 10

3 Singibill Zingiber officinale Roscoe Root 10

Figure Market survey of medicinal plant

45
 4.6 Associated factors with traditional medicine use of children
The collected data were entered into the computer using Epi Data Statistical Software
version 3.1 and then exported to Statistical Packages for Social Sciences (SPSS)
version 22 for coding, editing, cleaning and analysis. Continuous variables were
described using mean and standard deviation (SD), while frequency and percentage
were used for categorical variables. A bivariate logistic regression analysis was
performed to select candidate variables for the multivariable logistic regression
model. Accordingly, variables with a P ≤ 0.25 in bivariate logistic regression were
entered into the multivariable logistic regression analysis to control for potential
confounding variables. A multivariable logistic regression analysis was used to determine
the association between the independent and outcome variables. The presence and
strength of statistically significant associations was indicated at p < 0.05 and using
AOR with its 95% confidence intervals (CI). Finally, the data were presented using
text and tables.
Table 12| bivariate logistic regression analysis of factors associated with traditional
medicine practice.
Variables Frequency Percentage (%) P-value

TM use Yes 80 80.6

No 18 18.4
Sex 0.009
Male 24 23
Female 75 76
Age group 0.000
20-35 35 34.7
36-50 48 49
51-60 20 15.5
educational level 0.000
Uneducated 58 58.2
Primary school 20 20.4
Secondary school 12 12.2
higher educated 8 8.2
46
 Marital status 0.000
Single 2 2
Married 78 78.6
Divorce 18 18.4
Religion Affiliation
Muslim 98 99.1
Orthodox 0 0
Others 0 0
Residence .193
Urban 8 7.1
Rural 90 90.8
Monthly income .000
Low income 94 94.9
Middle income 4 4.1
High income 0 0

The result of this study indicates there is an association (x 2 6.762; P= 0.009) between
traditional medicine use of children and sex, at the level of 5 % of segnificance. In addition
of that there is an association (x 2 79.242; P-.000) between traditional medicine use of children
and age, at the level of 5 % of segnificance. Farthermore there is a association (x 2 86.884;
P- .000) between traditional medicine use of children and education, at the level of 5 % of
segnificance and similerly there is an association (x 2 .435; P- .000) between traditional
medicine use of children and income, at the level of 5 % of segnificance. Unlike the other
demographic variables this result shows there is no an association (x 2 1.696a; P- 193) between
traditional medicine use of children and residence, at the level of 5 % of significance.

47
 5. DISCUSSION
Many studies have been written about traditional medicine for children in the world, this study is
the first to be done on kebridahar. High frequency of traditional medicine use of children were
discovered this study coparing other studies in the country like study conducted in Harar Town,
Eastern Ethiopia This is due to cultural diversity and sample difference.

As indicated in the interview report of indivituals who participated in the interview 75 (76 %) of
the respondents were females and 23 (23%) were males. The age of the respondents varied
between 20 and 60 years. Twenty up to thirty five 35 (34.7%) of the respondents were less than
35 years of age, 48 (49%) were 36-50 years, 20 (15.3%) were 51- 60. Most of the participants
(78 %) were married. All of the respondents were Somali ethnics and all of them are Muslims by
religion. About 58 (58.2%) of the respondents had never gone to school (non-literate) while 20
(20.4), 12 (12.2), 8 (8.2%) had attended primary, secondary and higher education respectively. It
was found that 90 (91.8 %) respondents were living in urban areas. More than half (53.6%) of
the participants earn <1000 Ethiopian birr every month.

According to this study level of traditional medicine use has reached 80 (80.6%) where
18(18.4%) not use. Similer study conducted in Shopa Bultum, Jimma Town and Nekemte
Town (21–23) and similar to the study, which was shown in the communities of Merawi
Town and Uganda (18, 24). In addition to the Study conducted in plastine herbal therapy is
the most commonly used TM among parents (400, 95.2%), followedby Quran reading (381,
90.7%), oil rub (364, 86.6%), andprayer (351, 83.6%). These results were consistent with
the resultsobtained froma studyconducted by Sawalha [8] among adults from the
northern part of Palestine, which found that herbal therapy and prayers were themost
TM types. Furthermore a study in Turkey that explored the use of TM among Turkish
children found that herbal therapy was the most common TMused [23]. Unlikely study
conducted in eastern haraghi, ethioipa showed prevalance of 70.1% [95%CI: 66.8–73.3]. Of 563
participants who used traditional medicine, 335(59.5%) participants used it for themselves.
Around 308 (54.7%) participants who took traditional medicine encountered side effects of this
medicine. More than half of the study participants 332 (59%) reported as they were permanently
cured from their disease when they used traditional medicine. the prevalence of TM used in
previous studies from Western countries conducted in Italy [25], Finland [10], and Canada [26],

48
were 18-38, 11%, and 59-74%, respectively. In the Italian study, the most common TM methods
used were homeopathy, acupuncture, physiotherapy, traditional Chinese medicine, chiropractic,
osteopathy, and anthroposophical were considered [25]. Furthermore, at a university hospital in
Mexico, 45% of all parents mentioned that they used TM with their children who suffer from
hematologic problems [27].
At the Neurology Clinic at King Abdullah University Hospital, about 56% of parents who TMuse
with children with neurologic diseases such as epilepsy, cerebral palsy, and congenital brain
malformations used TM with their children [28].

In this study, 40 (50%) of respondents used herbal medicine, 20 (25 %) of respondents used
spiritual healing for their children, in addition 12 (15 %) milk tooth, and 8 (8.2) used massages.
This study was done in the same way in Sawalha [8] among adults from the northern part of
Palestine, which found that herbal therapy and spiritual therapy were the most TM types. In
addition, a study in Turkey that explored the use of TM among Turkish children found that
herbal therapy was the most common TM used [23]. A study in Germany that was developed to
assess TM use among healthy children and children with chronic medical conditions found that
home therapy was the most therapy used [13]. In the United Kingdom, a study found that
massage, aromatherapy, and home therapy were the main TM types used for healthy children and
among children with chronic illness [29].

After asking the participants which traditional medicines did you use mostly, most of them are
compatible with herbal medicne because many people believe that herbs are being easily
accessible and cheap in cost, but this is not necessarily true. Moreover, these herbs are almost
cheap and available. In addition, prior to recorded history, plants were used to treat illness;
ancient Chinese and Egyptian papyrus writings identify medicinal uses for plants as early as
3000 BC [30], so their use moves from generation to another until it reaches us.

The peaple who participated in the study stated that the pain they use TM as treatment most of
the time is constipation. A mostly the respondents used TM to constipation. In addition, parents
used TM for head ache. Furthermore, there are also others like Common cold, cough, fever and
dierhoe. These results are consistent with a study in Saudi Arabia conducted by Ashraf et al.
[31]. They found that TM is used more often in children with gastrointestinal and respiratory

49
tract symptoms. In the Netherlands, TM was used mainly to treat children with headaches,
chronic fatigue, and parents’ desire to make their children feel better [32]. Furthermore, in
Turkey, TM was used for children with respiratory and digestive system problems with
percentages of 49 and 25%, respectively, and 59% of parents used TM mainly to make their
children more comfortable and 25% to support prescribed drugs [23]. The users of traditional
medicine are somewhat diverse and significantly differ between regions (13).

Parents were asked about the sources from which they got knowledge for using TM in their
children, the results show that practitioners and family were the most common source for
parents’ knowledge about TAM use. In addition, they also gathered knowledge about TM use
from their Neighbor and relatives. In various other studies conducted in Ethiopia, it was shown
that family members are the major sources of knowledge of TM (Gedif and Hahn, 2002;
Weldegerima et al., 2004; Guji et al., 2011). Since all members of the study population are
Muslims, either TM is practiced as part of religious teaching among the community or most
believe that the healing power of herbs is more acceptable and effective when associated with
supernatural power (Flatie et al., 2009).

The most respondents belief that the use of traditional medicine is Cultural belief, where same
others respondents said Being easily accessible, in addition others believes less Cost/cheap,
Confidence and side effect of modern medicines. Incontrast study conducted harar showed that
low price of the TM was a predictor for TM use by the respondents. From the total participants
72 (17.02%) perceived TM was cheap. This finding was higher than the research finding done in
Dembia district, Ethiopia, where (15.8%) of respondents accepted TM was cheaper in price
[18]. This could be because currently the cost of modern medicine was increasing and as a result,
the cost of TM could be considered as cheap relatively. On the contrary, the result obtained in
this study was found to be lower than similar study done in Ghana where 58.6% of the traditional

healthcare users perceived that their service was cheaper [19]. The difference observed between
the participants of Ghana and Ethiopia could be attributed to the socio- economic and market
situations existing in the two countries.

Parents noted the purpose of TM use among children, most of them mentioned to treat children.
Secondly they noted to prevent disease and lastly used TM to improve health.

50
According to this study root is the most plant part harvested for medicinal purposes in the area
n e x t followed by leaf and lastly stem. In a different way study conducted in jijiga indicated
Plant parts used for medicinal purposes indicated that the inhabitant were mostly used leaves
(32.7%), followed by roots and fluids/latex accounted 30.8% and 11.5% respectively. Other
plant parts used to prepare traditional medicine include: seed accounted 9.6 % whereas stem and
fruit accounted 7.7% each. It is generally recognized that herbal preparations containing roots,
rhizomes, bulbs, barks, stems, or entire sections have an impact on the mother plant's ability to
survive (Abebe and Ayehu, 1993). Because leaves were the most commonly used plant parts in
the region, there is very little risk that medicinal plants will be destroyed as a result of plant parts
being harvested for medical uses. Furthermore, using the entire plant is not typically done in the
region. However, as the majority of medicinal plants reported are sourced from the wild (63.1%)
and plant roots are employed (23%), these could constitute a threat to biodiversity. 8 plant
species that were merely said to be used in the TM of the research region were fully identified
using their scientific names. The majority of plant species are found in natural environments,
making it challenging to acquire plant specimens, which explains why so few plant species have
been recorded. The investigation revealed a lack of precision in the dosage calculations for the
drugs utilized, which is similar to other studies carried out in various regions of the nation
(Tolasa, 2007; Flatie et al., 2009; Gidey, 2009; Belayneh et al., 2012; Belayneh and Bussa,
2014). According to Abebe and Ayehu (1993), the main weakness of TM is its inability to
administer medications with exactitude.

This study has been compiled with 30 plants that the peaple have told usbto treat disease in
children, therefore, 10 of thses plants are fully recognized by their scientific and local name and
the rest could not be identified and thus were recorded only by their vernacular names. The most
frequency one is Dregea sp and ViscumtuberculatumA is next one where others are Rich, Allium
sativum L. Acacianubica (Forssk.) Schweinf , Aloe megalacanth.
Dregea sp. (Asclepiadaceae)

This plant is locally called Geed sare and the roots and leaves of the plant are used against
diarrhea, nausea and vomiting. Since this plant has not discovered it is dificult compare other
plants of the world.

51
Lepidium sativum L. (Brassicaceae)

The seeds of Lepidium sativum, locally called Shunfax are used for the treatment of cough, chest
pain, back pain, tuberculosis, tooth pain, diarrhea, and eye disease. Other Studies indicate that
the plant is used for topical treatmeant of wound, heartache, diarrhea and dysentery, skin
disorders, abdominal cramp, headache, tonsilitus, itching, anthrax, haemorrhoids and michi
(Wolde and Gebre-Mariam, 2002, Gedif and Hahn, 2003, Giday et al., 2009, Yirga and
Zeraburk, 2011, Teklay et al., 2013). In Indian TM, various parts of the plant are used to treat
various human ailments such as diarrhea, dysentery, leprosy, skin and eye diseases, leucorrhoea,
scurvy, liver diseases, renal diseases, dyspepsia, asthma, cough, cold and seminal weakness, also
it is considered as bitter, diuretic, tonic, abortifacient, aphrodisiac, thermogenic, galactagogue,
emmenagogue, depurative, ophthalmic, also used to treat tenesmus and secondary syphilis
(Bansal, et al., 2012, Manohar, et al., 2012). The seeds of Lepidium sativum could be used as
food supplement in human diet as it contains considerable amount of iron and calcium. Presence
of high carbohydrates, macro and micro elements and antioxidant properties would increase its
utilization. Due to its high free radical scavenging potential, consumption of mixed or balanced
diet may show rich nutritional as well as medicinal value of the plant (Kasabe et al., 2012).

Aloe megalacanth (family Aloaceae)

The leaves of this plant, known locally as Dacar, are used to cure constipation, eye illness, heart
issues, nausea, and vomiting. Other research suggests that this herb is used to cure colon cancer,
malaria, amoeba, and the evil eye (Teklay et al., 2013; Belayneh and Bussa, 2014). The root and
latex of the plant are used to cure impotence and urine retention, while the entire plant is used to
treat snake bites (Teklay et al., 2013).

The result of the study indicated that Squeezing has the higthest value where pounding and
Crushing are the next and there are also other methotheds of preparation of traditional mrdicine
like Powdering, Cutting, Cooking, Chewing etc. In the study area, oral is the most dominant
application method used by the local people followed by oral and oral anddermal nasal and anal.
This is in agreement with the result of various ethnobotanical researchers elsewhere in Ethiopia
[7, 37, 38, 39]. Both oral and dermal routes permit rapid physiological reaction of the prepared
[38]
medicines with the pathogens and increase its curative power . Ethiopian medical traditions

52
have been studied, in the twentieth century, by many scholars from various disciplines: history,
linguistics, social anthropology, botany, and medicine (Pankhurst, 2006). While not forgetting the
many studies since earlier times on Ethiopian TM (for instance, those mentioned by Pankhurst
(2006), and particularly those focusing on herbal medicine), the following and other recent studies
were contacted in this study.

There are many studies concerned with traditional herbal medicine. Most of these studies are conducted
based on the lenses provided by biomedical disciplines. Such studies emphasized medicinal plants’
genera and family distribution, method of preparation, mode of administration and parts utilized.
These studies also made inventory of medicinal plants used by people, assessed the current status of
the medicinal plants and existing threats, and documented their management and conservation. To
mention some of the recent such ethno botanical studies:

Moa (2010) has identified medicinal plants used by people of Wayu Tuka Wereda of Oromia region
to treat their own health problem and livestock ailments through data gathered from indigenous
people, local healers and knowledgeable elders. The findings indicated that a large number of
medicinal plants were collected from natural habitat (68%), whereas 26% from home gardens and
5.5% both from home gardens and natural habitat. And, about 62% of medicinal plants were reported
for treatment of human.

Nigussie (2010) has studied medicinal plants in Farta Wereda of South Gondar Zone by interviewing
randomly selected traditional healers and knowledgeable persons. The findings, among others,
revealed that medicinal plants are used not only for medicinal value but also for various purposes
and plant resources are utilized for food, shelter, animals, and other cultural purposes.

Gidey (2010) assessed the indigenous knowledge associated with traditional medicinal plants and
identified the plant parts and species used for medicinal purposes in Central Zone of Tigray. Data
were collected using semi-structured interview of 12 traditional healers and participant observation.
Findings obtained include that some traditional healers transferred their indigenous knowledge while
others did not and most of the traditional healers had poor knowledge on the dosage and antidote
while prescribing remedies to their patients.

Allium sativum L,m, Dregea sp.and Zingiber officinale Roscoe where the traditional medicinal
plants available in the market with the price of 10, 5 and 3 birr.

The result of this study indicates there is an association (x 2 6.762; P-0.009) between traditional

53
medicine use of children and sex, age, education and income at the level of 5 % of significance.
The result of this study indicates there is no an association (x 2 1.696a; P- 193) between traditional
medicine use of children and residence, at the level of 5 % of significance. In the current study,
the use of traditional medicine may reflect a greater focus and concern about health-related issues
among those with higher education than a preference for the type of health care. Study conducted
in ghambi southwest oromia, Ethiopia revealed Age-related grouping of study participants into
three categories and analysis of variance (bivariate analyses) results that showed a significant
(P0.05) difference between the three age groups in the number of medicinal plants reported,
which was used as a measure of traditional knowledge on medicinal plants (see Table 9) revealed
that gender, age, and educational status of respondents all had an impact on the respondents'
knowledge of the local people's use of medicinal plants.
The findings showed that experience increased with knowledge of medicinal herbs. As a result, it
can be concluded that the older generation possesses a wealth of indigenous knowledge. This
might be the case because older people have knowledge from interactions with their
environments across a lifetime, while younger people are more likely to be affected by
modernization and globalization. Younger generations, especially those who are educated, are
uninterested in traditional practices, according to informants. A similar outcome was reported by
various researchers (e.g., Sintayehu, 2011; Anteneh et al., 2012; and Berhane et al., 2014).
This suggests that members of the same community with varying ages and educational levels
have distinct indigenous knowledge of therapeutic plants. Additionally, there were notable
differences in traditional medical knowledge (P 0.05, independent sample T-test). be This
demonstrates how people of the same group who have different ages and educational levels have
different traditional knowledge of therapeutic plants. According to Table 9, men were more
knowledgeable about medicinal plants than women were (P 0.05, independent samples T-test).
This difference in traditional medical knowledge was also statistically significant. The level of
education had a big impact on the traditional medical expertise in the study domain. As a result
of contemporary education, indigenous knowledge of ethno medicinal plants in the research area
has reduced. Different researchers (Sintayehu, 2011; Anteneh et al., 2012; Gidey and Samuel,
2012) reported the same outcome. Between males and females, with female reporting a higher
number of medicinal plants use than male (see Table 9). Likewise, educational level had a
significant impact on traditional medicinal knowledge in the study area. Modern education has

54
contributed to the loss of indigenous knowledge of ethno medicinal plants in the study area. The
same result was reported by different investigators (Sintayehu, 2011; Anteneh et al., 2012; Gidey
and Samuel, 2012). In contrast of recent study, Study conducted in harar indicates multivariable
analysis of socio demographic variables such as age, sex, educational status; family size and
monthly income had no significant relationship with TM. However, other variables such as
cultural beliefs, personal experience, attitudes towards tm and quality of service had significant
relationship with TM users. Unlikely Study conducted in Ethiopia, indicated that marital
status and ethnicity were associated with TM utilization. It was found that widowed
respondents more likely utilize TM than single, married and divorced respondents. In terms
of ethnicity, members of Amhara and Tigre ethnic groups in Gondar Town were more likely
to use TM to treat illnesses than ‘others’ (Guraghe and Oromo ethnic groups). Other socio-
demographic variables were found insignificant in predicting utilization of TM by people
feeling ill. In contrast In this study, responds with higher level of education was associated with
higher use of traditional medicine. This contradicts report from previous studies where utilizers
of traditional medicine had little or no formal education (27–31), but similar results were
reported in the towns of Enugu and Debre Tabor (26, 32). People with a high level of education
may have more knowledge and opportunities to take care of themselves than people with a lower
level of education. In the current study, the use of from previous studies where utilizers of
traditional medicine had little or no formal education (27–31), but similar results were reported
in the towns of Enugu and Debre Tabor (26, 32). People with a high level of education may have
more knowledge and opportunities to take care of themselves than people with a lower level of
education.

55
56
 6. Strength and Limitation
6.1 Strength

 The study could be said the first in such the traditional medicine particularly
in the study area.

 Because the study is community based, it is more representative than

institution based studies.

 A notable strength of this research is that it filled knowledge gaps in

applying theoretical frameworks in the study of Traditional Medicine.

6.2 Limitations
 This research was limited because its findings mostly would apply to the population
of Kebridahar and its surroundings.

 The study was cross-sectional and was not able to assess the longitudinal use of
traditional medicine of patients.

 Information obtained from participants was self-reported; the researcher thus could
not verify the accuracy of any information provided.

 As with most researcher-administered surveys, there is also a potential for bias from
participants providing socially desirable responses.

 Few plant specimens were collected and identified by their scientific name, due to
the distance of the plant from the respondents house so that, majority of the plant
species were recorded by their vernacular name.

 The fact that studies conducted so far in Ethiopia are limited on the topic, no enough
literature to discuss with Ethiopian context

 While the study considers parental characteristics, Children’s characteristics were

not evaluated.

 Because the study is cross sectional and evaluates the effect of variable of interest,

57
no possibility to identify whether TM practice affects the associated factors and
whether there is association or effect between variables.

58
 7. CONCLUSSION AND RECOMONDATION
Traditional medicine is used commonly in pediatric patients in kebridahar. Mostly parents
reported the use of TM in their children, Herbal therapy, especially dregea sp (geed sare) was the
most common tam used. Regarding the diseases treated with TM, constipation was the most
common problems, and making the cultural belief is the most common reason for TM use. The
most common source of information for TM among the study parents was information from
practitioners and family.

Regarding the habitats of medicinal plants of the study are 30 plant species were collected, 10 of
them were identified The most frequently parts used were, root, leaves seed, shoot tips, external
parts, fruits of plants. Regarding the condition of preparation preparing remedies from fresh
condition accounts the highest percentage followed by dry condition and finally fresh or dry
condign was used as alternative to prepare remedies for the patients. Squeezing, pounding,
crushing, powdering, cutting, chewing, burning, and etc. are mode of preparation of remedies in
the study area. Oral administration is the highest rout of application; followed by dermal.
Recommendations
In view of the outcome of this study, it is therefore recommended that:
Awareness should be created among parents and traditional healers employs traditional medicine
derived from plants common in our communities;

proper education should be given to students with hearing impairment about traditional medicine
which is now alternative or complementary in approach for treating some common ailment and
life threatening diseases;

traditional medicine and medicinal plants study should be introduced into the curriculum right
from primary school to acquaint school age children with identification and usage of these
plants; and

more advocacy should be done by government, non-governmental organizations and individuals

to make society realize the plight of people with disabilities generally.

59
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EthnoBotanical study of traditional medicinal plants andTheir
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n“Boset”.Welenchitiarea.Ethio.J.Biol.Sci.3(2);113-132.

65. Gebeyehu,Getaneh,Asfaw,Zemede ,Enyew,Abiyu (2013).

EthnoBotanical study of traditional medicinal plants andTheir
conservationstatus inMecha wereda West Gojam zone. 138.Hunde
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ManagementofethnoveterinarymedicinalplantsusedByindigenouspeoplei
n“Boset”.Welenchitiarea.Ethio.J.Biol.Sci.3(2);113-132.

66. Gebeyehu,Getaneh,Asfaw,Zemede ,Enyew,Abiyu (2013).

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n“Boset”.Welenchitiarea.Ethio.J.Biol.Sci.3(2);113-132.

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Indigenous people people ofEjajiarea(Chelya wereda) West shoa,
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Indigenous people people ofEjajiarea(Chelya wereda) West shoa,
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73. Abebe,Dawit(2001). The role of medicinal plants in healthcare coverage

Of

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72
 9. Annex

Structured questionnaires for an interview to assess the extent of common traditional medicine use and
identify herbal medicinal plants used for treatment of children.
Jigjiga University
Schoolofhealth and medicine
Departmentofone health and tropical infectious diseases
Participant code no. ______________________________
Verbal consent form before conducting interview
Greeting,mynameis
___________________________________________.Iamworkingwiththeresearchteam of the Jigjiga
University, School of health and medicine, Department of one health and tropical infectious diseases I would
like to ask you a few questions concerning your experience regarding traditional medicine used for children.
The interview would take 10-15 minutes of your time. The purpose of this study is to assess the extent of
traditional medicine use and identify traditional medicine used for children in Kebridahar woreda.This will
help the decision makers to prepare identify and document common traditional medicine used in the study
area. Your participation is voluntary. You can refuse to answer any questions if you are not interested. You
can also withdraw from the study at any time. All your responses willremain strictly confidential. I will not
ask your name andit will not appear on
theinterviewguide.Theinformationyouwillprovideisanalyzedinaggregateformwiththeotherparticipants.
Ifyou have/willhaveanyquestionsorproblems,youcancontact
Kader ahmed mahamed tell: 0915206768

73
Date of Interview
Time Started______________________
Date________________

Do you understand all the information I gave you? A. yes B.No if yes,doIhaveyourpermissiontocontinue?
A.yes ( ) B.No ( )
If Yes, Continue to the Next Page (encircleorwritetheresponseaccordingly If No, Skip to then ext
Respondent.
Part I Socio demographic characteristics of the respondents Instruction: Put the right sign “ 
“where choices are given

N/o Question Response option

1 Sex 1. Male ( )

2. Female ( )

2 Age 3. 20-35 years ( )

4. 36-45 years ( )

5. > 46 years ( )

3 Marital Status 1. Single ( )

2. Married ( )

3. Divorced ( )

74
4 Residency 1. Rural ( )

2. Urban ( )

5 Religion 1. Orthodox ( )

2. Muslim ( )

6. Level of Education 1. Uneducated ( )

2. Primary school ( )

3. High school (Grade

1-8) ( )

4. Higher education ( )

7 Occupation 1. Urban ( )

2. Rural ( )

8 Average income (Monthly) Birr

Part II- practice of the community on traditional medicine

1 Did you use TM 6. Yes ( )

for your
7. No ( )
children?

2 7. What type of TM for your Herbal ( )

75
 children? Spiritual ( )

milk tooth ( )

Massages ( )

3 Write common herbal medicine 1. ____________

used for children?

2. ____________

List below the diseases used to 1. ____________

treat the children as TM?
2. ____________

3. ____________

4. ____________

5. ____________

Part III Perception, source of knowledge and purpose of TM use of children

Variables

Parent Perception towards TM use

Being easily accessible ( )

76
 Cost/cheap ()

Confidence ()

Side effect of modern medicines

()

Cultural belief ( )

sources of knowledge of TM

Relative ( )

Neighbor ( )

Family ( )

TM practitioners ( )

Purpose used TM

To improve health of the

children ( )

To treat diseases ( )

plant part used as TM

Leaf ( )

Root ( )

Stem ( )

Others ( )

To prevent diseases ( )

77
Part IV- Plant species, plant parts, method of preparation and rout of
application

1. Did you know medicinal plant parts used for traditional medicine for
children?

a. Yes b. No

S.N
. Questions Items Plant 1 Plant 2 Plant 3

18.
1. Vernacular name

18. Indications Click Click C

2. right () right l
() in i
c
k

r
i
g
h
t

(


78
 i
n

t
h
e

b
l
a
n
k

s
p
the a
in the blank c
blank space e

Space

79
 83

S.N
. Questions Items Plant 1 Plant 2 Plant 3

18.
1. Vernacular name

C
l
i
c
k

r
i
g
h
t
(


)
i
n

Click t
18. Click right h
2. Indications right () () in e

80
 b
l
a
n
k

s
p
the a
in the blank c
blank space e

Space

83

81
ANNEX II- PART V MARKET SURVEY

82
i