Riya Fajar Wati, Harto Wicaksono

Pengetahuan Etnomedisin Bayi dalam Pengobatan Gecel Bayi Pada Mayarakat Desa Karanglo

Introduction

Pengetahuan etnomedisin bayi dalam pengobatan gecel bayi pada mayarakat desa karanglo. Jelajahi pengetahuan etnomedisin dan pengobatan tradisional 'gecel bayi' di Desa Karanglo. Pelajari praktik turun-temurun yang masih efektif digunakan untuk kesehatan bayi hingga kini.

Abstract

Pijat bayi merupakan salah satu pengobatan yang sudah ada sejak zaman nenek moyang dan masih terus digunakan sebagai pengobatan tradisional sampai sekarang. Pengobatan gecel bayi yang terdapat pada masyarakat Desa Karanglo, sangat menarik untuk dikaji dalam antropologi kesehatan khususnya berkaitan dengan pengobatan etnomedisin. Pengobatan gecel bayi yang terdapat pada masyarakat Desa Karanglo tidak hanya digunakan untuk menyembuhkan penyakit pada bayi saja, tetapi telah menjadi tradisi pengobatan yang pemanfaatnya tidak kalah efektif dibandingkan dengan pengobatan medis modern. Pengobatan gecel bayi menjadi tradisi pengobatan bagi masyarakat Desa Karanglo karena telah berlangsung secara turun-temurun dan diwariskan secara lisan melalui proses gethok tular dari satu generasi ke generasi selanjutnya. Bahkan pengobatan ini tetap eksis digunakan sebagai pengobatan tradisional bagi bayi meskipun telah terdapat berbagai jenis pengobatan medis modern. Oleh karena itu, praktik gecel bayi masih dipercaya oleh masyarakat Desa Karanglo sebagai pengobatan tradisional untuk menyembuhkan penyakit pada bayi.

Review

This manuscript introduces an interesting and culturally significant topic, focusing on the ethnomedical practice of "gecel bayi" (baby massage) within the Karanglo Village community. The abstract effectively highlights the enduring nature of this traditional treatment, passed down through generations via oral tradition, and its continued relevance despite the proliferation of modern medical alternatives. The study positions itself within the field of health anthropology, aiming to explore a local healing practice that not only addresses infant ailments but also serves as a deeply ingrained cultural tradition. This central theme of tradition versus modernity in healthcare is highly pertinent and offers valuable insights into community health beliefs and practices. While the abstract successfully establishes the relevance and cultural depth of "gecel bayi," it leaves several key questions unanswered that would strengthen its academic contribution. For instance, the exact nature of "gecel bayi" beyond general "pijat bayi" is not clearly defined, nor are the specific "penyakit pada bayi" it is intended to treat. A more precise description of the conditions addressed and the methods employed would greatly enhance understanding. Furthermore, the claim that this traditional treatment is "tidak kalah efektif dibandingkan dengan pengobatan medis modern" is a significant assertion that requires substantial evidence or a clear explanation of how "effectiveness" is being measured or perceived within the study's scope. The abstract currently lacks any mention of the methodology employed, which is a crucial component for evaluating the study's scientific rigor and the validity of its claims. Overall, the paper addresses a compelling subject matter with clear cultural significance, providing a window into the persistence of traditional healing systems. To maximize its impact, the full manuscript should provide a clearer definition of "gecel bayi," specify the infant ailments it targets, and meticulously detail the research methodology, particularly regarding how effectiveness is understood and assessed within the community's context. Addressing these points would transform a descriptive account into a robust anthropological study, offering a more comprehensive and scientifically sound analysis of ethnomedical knowledge and practice in the Karanglo Village.

Full Text

Comments

You need to be logged in to post a comment.