Journal of Public Health and Pharmacy ISSN: 2775-4952 Website: https://jurnal.
id/index.
php/jphp Naming Diseases in Children by the Sidrap Bugis Ethnic Fatmawaty1* Muhammad Arsyad Rahman2 Departemen Promosi Kesehatan dan Ilmu Perilaku.
Fakultas Kesehatan Masyarakat.
Universitas Hasanuddin.
Indonesia Departemen Promosi Kesehatan dan Ilmu Perilaku.
Fakultas Kesehatan Masyarakat.
Universitas Hasanuddin.
Indonesia Corresponding Author: E-mail: fatmawaty313@yahoo.
INFO ARTICLE
Received: 28 April 2023 Accepted: 30 June 2023 Volume: 3 Issue: 2 DOI: 10.
56338/jphp.
KEYWORD
Naming.
Childhood Illness.
Bugis ethnicity ABSTRACT This research aims to reveal the value of naming diseases in children by the Bugis ethnic group in Sidrap Regency.
The type of research is qualitative with a Rapid Ethnography The selection of informants used the snowball technique.
Data were collected through in-depth interviews with seven traditional birth attendants, 2 parents of toddlers, two families of toddlers, two health workers, and one traditional leader, as well as focus group discussions with five health workers.
Data is analyzed using content analysis, then interpreted and presented as narratives, matrices, and schemes.
Test the validity of the data using triangulation of sources and methods.
The research results showed that the Bugis ethnic group in Sidrap Regency gave 18 names of diseases to The values associated with naming illnesses in children are Jamali, the makkatenni sanro tradition, and mappallesso.
Health workers should provide outreach regarding the equivalent names of diseases by the Bugis ethnic group so that errors can be minimized in handling and treating conditions in children.
INTRODUCTION
One of the cultural perceptions of health is naming diseases in the dialect of the local community.
The Bugis ethnic group gives specific names to several conditions, including naming diseases in children.
The naming of diseases by the Bugis ethnic group usually uses the local language (Bugi.
As the name suggests, people often choose to provide traditional treatment without help from health workers.
As a result of this naming, medical personnel often need to learn the medical name of the disease, making it difficult to provide accurate diagnosis and treatment.
However, improper treatment of diseases in children can result in further health problems, even leading to disability or death.
The study of naming diseases in a cultural context is not only crucial for explaining their position linguistically but can be an entry point in understanding the culture and concepts of health and illness in a particular society.
The same research was conducted by Sakinah et al.
In his study, a lexicon of disease names was obtained in the Sekadau dialect Malay language, carried out in Peniti village.
Sekadau Hilir District.
Sekadau Regency.
A total of 101 lexicon names for diseases are described according to the characteristics of the disease, the symptoms caused by the disease, and the parts of the body affected by the disease.
From the 101 lexicons, there were seven lexicons for the names of women's diseases, five lexicons for the terms of men's conditions, seven glossaries for the names of children's diseases, and 83 common diseases that can be suffered by women and men in childhood and adulthood .
Fuadah .
also conducted research related to the terms skin and venereal diseases in the Javanese community.
Tegal Pare Village.
Muncar District.
Banyuwangi Regency.
Through the study of etymology and semantics, several times were obtained in the form of original words, phrases, affixes, compound words, and abbreviations, which come from Javanese and Old Javanese.
Sanskrit.
French, and Latin.
Apart from that.
Fuadah also explained the meaning of the terms skin and venereal diseases .
Not only in Indonesia, research conducted by Niang .
on the Kebemer ethnic group in Senegal.
Africa, shows several names or terms for diseases in babies, including soccer .
olds, respiratory problems, and decreased or increased body temperatur.
ough due to abnormalities in the rib.
omiting, diarrhea, stomach ache, and flatulenc.
topped siti, kurobet, kuli .
aby born with burns all over the bod.
basset, ngapati Page | 47 Naming Diseases in Children by the Sidrap Bugis Ethnic .
esions and blistered spots on the ski.
xiboon, yamp .
abies are born very thi.
as well as Wex .
rying babies see spirit.
Research conducted by Jegede .
on the Yoruba ethnic group in Nigeria also showed several names or terms for diseases in children, including iko eyin .
ough accompanied by tooth growt.
, out .
, pity .
igbe eyin .
iarrhea accompanying tooth growt.
inu dodo .
uscle contractio.
and paanu .
aby skin rash after birt.
Health in a cultural context cannot be separated from the values that exist and live in society.
Cultural values are concepts regarding what lives in the minds of most of the citizens of society regarding what they consider valuable, valuable, and essential in life so that they can function as a guideline that provides direction and orientation to the lives of the members of the society.
in carrying out their social activities, every individual is always based on and guided by the values or value system that exist and live in society itself.
This means that these values greatly influence human actions and behavior, whether individually, in groups, or society, regarding good, bad, correct, wrong, appropriate, or inappropriate.
If a value has become ingrained within a person, that value will be used as a guide or guide in behavior .
Based on the description and results of previous research, research on the naming of diseases in children has never been explicitly studied and in-depth on the Bugis ethnic group in Sidrap Regency.
Referring to secondary data available from the Sidrap Regency Health.
Population Control and Family Planning Service .
, it was found that the number of illnesses in children in 2016 in Sidrap Regency included 2,697 cases of fever.
allergic skin diseases.
1,765 cases.
pneumonia 206 cases.
and 130 cases of worm disease in toddlers.
The child mortality rate 2017 in Sidrap Regency included 27 cases of neonatal deaths, 35 cases of infant deaths, and 41 cases of under-five deaths.
Meanwhile, the number of visits to traditional medicine in the first quarter of 2017 was 1,286.
in the second quarter, there were 1,002 visits .
Based on the high morbidity and mortality rates in children, researchers need to examine the naming of diseases in children, especially in toddlers, by the Bugis ethnic group so that the illnesses suffered by the children can be diagnosed medically and receive appropriate METHOD The research was carried out in Sidrap Regency.
The type of research is qualitative with a Rapid Ethnography approach.
The selection of informants used the snowball technique with data collection through indepth interviews with seven traditional birth attendants, two parents of toddlers, two families of toddlers, two health workers, and one classic figure, as well as focus group discussions with five health workers.
The data is analyzed using "content analysis" and then interpreted and presented as narratives, matrices, and schemes.
Test the validity of the data using triangulation of sources and methods.
RESULTS
Based on the results of research on the naming of illnesses in children by the Bugis ethnic group, 18 terms for diseases in children were found using the local dialect of the Bugis community in Sidrap Regency, which can be seen in matrix one below:
Disease Name Lingkau bolong Lingkau pute Sawengeng Mattuo-tuo Table 1.
Naming Diseases in Children According to Bugis Ethnic Informantss Medical Equivalents of Disease Characteristics Disease Cyanosis The child's body looks black .
ruised/blu.
, both the mouth and the whole body Iron deficiency anemia The child's body looks pale white, white like a shroud, as if there is no blood flowing in his body Malnutrition Symptoms of malnutrition, such as slow walking, thinness, larger head size Varicella A rash on the skin with reddish spots, filled with water and Page | 48 Journal of Public Health and Pharmacy 3.
:47-54 Mattuo-tuo sarampa Rubella The rash on the skin is in the form of red spots and the symptoms only last 2-3 days Bolokeng Influenza/cold Runny nose Masemmeng Fever Increase in child's body temperature Peddi babuwa/ Peddi wettang Stomach ache Pain that appears in the child's stomach, a cramping and stabbing sensation in the stomach area Benra wettang Bloated The child's stomach is bulging or bloated SerruAo matana The child's eyes are wide, wide and looking upward.
This is usually caused by a high fever No iseAo Typhoid The child is unable to sit with fever only towards evening Sikeppo Pectus excavatum Asthma-like symptoms, such as shortness of breath.
The chest ribs protrude Maridi-ridi Jaundice/jaundice Yellowing of the skin on the child's body Turi terri/Pabborengeng The child is fussy and cries constantly Balippuru Granuloma annulare Jambang-jambang Diarrhea Bitokeng Worms Asingeng Sulomettiang Hyperhidrosis A skin disorder characterized by the appearance of a circular rash in the form of reddish bumps and in pairs Dilute stools are excreted with more frequent bowel movements than usual Parasitic infection caused by worms which is characterized by a slightly pale, thin face and a slightly bloated stomach, and the child's weight does not increase The child is fussy because the mother is pregnant again with the pregnancies quite close together Excessive sweating that tends to occur at night when the child is sleeping.
Losing body fluids causes children to lose Sissi manukeng Epilepsy The child experiences repeated seizures Based on the results of in-depth interviews conducted, it was found that the values that serve as guidelines, guidelines, or principles for the Bugis ethnic group in naming illnesses in children are pamali.
Pamali is a taboo that cannot be done and functions as self-control in acting.
The following are several examples of the customs of the Bugis ethnic community about naming illnesses in children, as in the following interview excerpt:
AuKo mattuo-tuoi pemmali jolo idio.
Ibokarimi nappa ipakkemmekeki onyi, lasuna, na pellengAy.
(Pamali bathes children during mattuo-tuo.
Just wash them with oil, turmeric, onions, and candlenut.
"(IM.
Dukun Anak, 58 years ol.
There was also an informant who said that Pamali fried food when he was a matter-tuo child, as stated by the following informant:
"Ko mattuo-tuo anana'e de nawedding ko majenno-jenno okko bolamu" (If the child is mattuo-tuo, then he is not allowed to fry food at hom.
(MT.
Child Dukun, 64 years ol.
Another informant added that Pamali puts thorny fruit in the house when a child has matter-to disease because it can cause itching, as stated by the following informant:
"Yakko matter-tuo I ananas de wedding tama bole, for example, and madder-dori, banana durian, salak, panacea, mate' it.
Detto wedding Babette-Bette tau" (If the child is mattuo-tuo then Pamali puts thorny fruits into the house, such as durian, snake fruit, and jackfruit because they cause itching.
You are also not allowed to fry foo.
(IN.
Toddler Family, 54 years ol.
In line with this, one of the rules when a child has a fever is not to bathe the child, as in the following interview quote:
Page | 49 Naming Diseases in Children by the Sidrap Bugis Ethnic "Iye yekko turi liwe pellana, pemmali audio.
Leanuangmi onion wae pella nappa ipakkuangengngi, so takkabbakka ero pellana.
" (If your child has a high fever, don't bathe him.
wash him with warm wate.
(ST.
Child Shaman, 64 years ol.
Based on the results of in-depth interviews with traditional figure informants, it was found that Pamali values apply from generation to generation and help avoid negative things, as follows:
"Yes, from generation to generation.
Iyero gunana pemmali bare denapolei ki anu maja naseng tomatoa ta" (Yes, it has been passed down from generation to generation.
According to ancient people, pamali is helpful for not bringing negative thing.
(AU.
Traditional Figure, 31 years ol.
Certain principles adhered to by the Bugis ethnic community families are presented in Matrix 2 as follows:
Table 2.
Principles Adopted by Community Families According to Bugis Ethnic Informants Time/Period 7 months Postpartum If the child has a dinru .
win When the child is sick Principles adhered to The tradition of makkatenni sanro or choosing and appointing a particular dukun to help the mother and baby in the birthing process and provide spells so that the child does not get sick Tie the child's placenta right after the child is born so as not to endanger the lives of the baby and mother Give special treatment to your child's dinru .
win brothe.
, for example making a special When you buy something for your child, you must prioritize the dinru, only then can your younger sibling use it.
Believe in the blessings of child shaman treatments such as spells.
Believe that not all diseases can be cured by doctors One of the principles is the tradition of makkatenni sanro, or choosing and appointing a particular dukun to help the mother and baby during the birthing process and provide spells so the child does not get sick.
Here is an interview excerpt:
AuIf people are here, engka yaseng makkatenni sanro yakko tamani pitu puleng tampu'e.
Jaji iyenaro matu sanrona pimmana'i.
Maleangngi jappi-jappi ana loloe bare de nakennai lasa ana" (In the community here, there is a name called makkatenni sanro, namely selecting and appointing a particular dukun when the gestational age enters the 7th month.
So, the dukun is the one who will help with the birthing process.
Give spells- spell on children so they don't get sic.
(AU.
Traditional Figure, 31 years ol.
In line with this, another informant said that a certain principle adhered to by families of the Bugis ethnic community in relation to naming illnesses in children is believing in the blessings of treatment from dukun, as in the following quote:
AuIyetu maderri witaprincina tau mabbura okko yes son, mateppeAo rekeng barakkaAona ero agagae.
Jappi-jappi e rekeng.
Mateppe' makkada not all diseases can be cured dottoro" (The principle that I usually see in people who seek treatment from me is that they believe in the blessings of shamanic treatments, such as spells.
Believe that not all diseases can be cured by doctor.
(HK.
Child Shaman, 61 years ol.
Apart from that, a certain principle adhered to by families of the Bugis ethnic community in relation to naming illnesses in children is to give special treatment to their children's dinru .
win sibling.
, here are the informants' expressions regarding this matter:
AuYes, that was the moment I dinru, darling.
Believe me, my family is like that.
Kan pitu puleng tampuku messui ero.
Wae mi leyita messu.
Weddengeng ero wae e.
Wenni meni napakatulu-tului ka, okko saloe monro.
Nappa at 9 months Nappa Jaji my son.
Engkana my intention yakko engka dallekku mabbola meloka makkibbuarengngi Kamara toh, iyenatu Kamarae ilalengdek" (That was paying special attention to the dinru .
win brother.
of the children.
My family believes in the existence of diner.
When I was 7 months pregnant the dinru came out, its shape was like water but I had to push before he came out.
And at night I dreamed, the dinru lived in the river.
Only after 9 months my child was born.
So after that incident.
I had the intention that if I had the fortune to build a house.
I would make a special room, well, that's the room that is inside no.
(FR.
Parent of a Toddler, 40 years ol.
Page | 50 Journal of Public Health and Pharmacy 3.
:47-54 There was also an informant who said that a certain principle adhered to by families of the Bugis ethnic community in relation to naming illnesses in children is tying the child's placenta right after the child is born, the following is an interview excerpt:
AuAsetta ero ko lepessu ananaAo na de natappa ipesseAo, erona nallalelengeng maderri mate ananaAo ko massaui.
Tappa isiyoi lolona.
Ko de nayanu iyenaro irung maderi nalai denna.
Asetta macoai ki nairo irung" (Usually when a child is born and the placenta is not immediately tied, that is what usually causes the child to die.
So it must be tied immediately.
If not, the placenta usually takes its older sibling.
Our child is older than on his placent.
(IM.
Child Dukun, 58 years ol.
A certain ritual in treating illnesses in children is that after the child has finished treatment .
, he is required to perform the maccera' or mappallesso ritual which consists of berre' tudang sigantang, a pair of male and female chickens, coconuts, and a candle and then a prayer is read for safety.
These goods can be replaced with money equivalent to the price of the goods, here are excerpts from the interview:
AuIye wita tau lotang e ko engkai lao okko nak e, carry out the maneng according to the customs of the past.
Like there is something called maccera'.
Mappalleppe'i kennana.
4 liters of rice .
igantang ter.
, normal chickens, 1 male and 1 female, new with candles .
esse' pelleng ko tau lotan.
But why don't you use makkuaro, son? Na finished maneng meni taue and at the same time na cashed in" (I saw tau lotang when finished treatment carrying out all the rituals according to previous customs, for example maccera'.
A kind of payment consisting of 4 liters of rice .
, chickens usually 1 male and 1 female, candles or usually called pesse' pelleng.
But if I'm no longer there, it's all done and cashed ou.
(HR.
Dukun Anak, 72 year.
In line with this, traditional figure informants said that the mappallesso ritual of slaughtering animals such as chickens, cows or goats was only carried out first and/or if the child was seriously ill.
However, now mappallesso has been replaced by giving money to traditional healers as in the following interview excerpt:
AuIye itella mappallesso ko degaga dui ijamakengngi sanroe.
Kan makkue-kue dui meni najamakengngi taue.
Yes, it's normal tenia dui.
Mappallesso manu ga nagere.
NaceraAo anunna to.
Except for the usual ko makkadai liwe' lasanna anana'e, musti beef or bembe pa iseleangngi.
Use sacrifice.
Well, it's a magical world.
Iniakengngi makkada etukara'ijiwana sibawajiwana sapie to.
But now there isn't any.
Dui meni lejamakengngi sanroe" (What is called mappallesso is if you don't give money to the shaman.
Now it's just money.
In the past, instead of money, mappallesso was done by slaughtering a chicken.
Unless the child had a serious illness, you had to slaughter a cow or goat, a kind of sacrifice.
Well, world occult.
Intended to exchange a child's life for a cow's life.
But that's not the case anymore.
Just give the dukun some mone.
(AU.
Traditional Figure, 31 years ol.
Another informant added that mappallesso aims to prevent the disease from recurring, as in the following AuIyenatu mappalesso.
Maccera account ero.
Iniakeng i bare de nalisu pemeng ero lasa e" (That is what is called mappallesso/maccera'.
It is intended to prevent the disease from recurrin.
(MT.
Child Dukun, 64 years DISCUSSION Based on the research results, 18 terms for diseases in children were obtained using the local dialect of the Bugis community in Sidrap Regency.
This aligns with research conducted by Wulandari .
, who examined disease terms and traditional Javanese medicine, which discussed 364 disease terms in Javanese .
Findings at the research location show that the Bugis ethnic values, which serve as guidelines, guidelines, or principles in naming diseases in children, are pamali.
Pamali is a taboo that cannot be done and functions as selfcontrol in acting.
This is in line with Istiana's research .
, pamali has a function as self-control in acting.
Where parents teach their children about speaking and behaving by prioritizing values and morality in interacting with The process of instilling Pamali values in Bugis families is carried out early in children since children can understand good and evil .
Page | 51 Naming Diseases in Children by the Sidrap Bugis Ethnic The research results show that the value of Pamali has been passed down from generation to generation and helps avoid negative things.
The following are some examples of the customs of the Bugis ethnic community about naming diseases in children, namely that they are not allowed to bathe children when they have a fever and mattuo-tuo, they are not allowed to fry food or put thorny fruit into the house when a child has mattuo-tuo disease because they are thought to cause itchy.
Quoted from Tribun Lampung .
, a pediatrician at Graha Hospital said bathing a child with a fever can cause a sudden drop in temperature.
It is feared that this will disrupt body functions because the temperature difference is very sharp .
Meanwhile, itching in children is not related to the activity of frying food or the presence of thorny fruit.
A reaction in the body causes the itching feeling when a child suffers from smallpox.
A specific principle adhered to by families of the Bugis ethnic community about naming illnesses in children is the tradition of makkatenni sanro, or choosing a particular dukun to help the mother and baby in the birthing process and provide spells so that the child does not get sick.
This aligns with research by Mayasaroh .
that birth attendants from ancient times until now have played an essential role in managing maternal and child The dukun who has been selected will help the woman during pregnancy, accompany the woman during childbirth until the birth is complete and take care of the mother and baby as well as handling after the postpartum period .
Another finding at the research location regarding certain principles adhered to by families of the Bugis ethnic community to naming illnesses in children is the belief in the blessings of medicine from dukun.
This is in line with research by Iriani .
The people in Labela Village still believe in the intelligence of a shaman, starting from pregnancy .
renatal perio.
to giving birth.
When a dukun provides a concoction to a pregnant mother, the mother feels comfortable and can sleep soundly .
The results of this research show that certain principles adhered to by families of the Bugis ethnic community about naming illnesses in children are giving special treatment to the child's dinru .
win siblin.
According to the traditions and beliefs of the Bugis ethnic community, children's dinru .
are invisible spirits and are divided into two types: dinru langi .
wins who come from the sk.
and dinru wae/salo .
wins who come from water or river.
It is believed that Dinru .
win brothe.
appeared in human form in the mother's dream and demanded special treatment.
This is not in line with research conducted by Iriani .
on the Tolaki tribe in Southeast Sulawesi, stating that what they believed to be the baby's twin was the placenta or placenta.
But the Tolaki tribe also treats the placenta like humans.
Findings at the research location show that certain principles adhered to by families of the Bugis ethnic community about naming illnesses in children are tying the child's placenta right after the child is born.
This is in line with Adang's .
research entitled "The Tradition of Childbirth Intermediated by a Dukun Beranak in Taramana Village.
North East Alor District.
Alor Regency," which states that after the baby comes out of the mother's womb with the placenta, the shaman massages the baby's umbilical cord and then tied with prepared After securing the umbilical cord, the shaman cuts it with scissors and treats it with alcohol .
Based on research findings, informants revealed that a particular ritual in treating illnesses in children is that after the child has finished treatment .
, he is required to perform the maccera' or mappallesso ritual, which consists of berre' tudang sigantang, a pair of male and female chickens, coconuts, and candles which are then read aloud.
Prayer for safety.
Traditional figure informants also expressed the same thing, that the mappallesso ritual of slaughtering animals such as chickens, cows, or goats is only carried out first and if the child is seriously ill.
The Bugis ethnic community believes that diseases in children can be transferred to animals, and the child's recovery is exchanged for slaughtering the animal.
Another informant added that mappallesso aims to prevent the disease from recurring.
This is in line with research by Kasniyah .
One of Javanese people's healing traditions is transferring disease through animal media, usually using goats, dogs, and rabbits as transfer media.
The choice of animals as media is based on economic considerations.
The greater an animal's laksa .
ody organ capacit.
, the more total the disease transfer can be.
Usually, goats and dogs are used for severe/chronic illnesses.
Rabbit is used for milder infections, with laksa being considered for less disease transfer.
Rabbits are also used as a cleaning medium, meaning that after transferring a goat or dog, the rabbit is then used to transfer the remaining disease so that the Page | 52 Journal of Public Health and Pharmacy 3.
:47-54 condition does not recur .
However, now the mappallesso ritual in the Bugis ethnic community has begun to This ritual is now replaced by giving money to the dukun.
This aims to pay for the medical services provided by the dukun .
The function behind naming diseases in children, according to the Bugis ethnic group, is to find out the type of disease the child is suffering from.
By knowing the kind of disease the child is suffering from, you can choose the proper treatment and determine the right choice and type of therapy and chants according to the child is This aligns with research conducted by Wulandari .
, who examined disease terms and traditional Javanese medicine, which discussed 364 disease terms in Javanese.
The results of his study stated that disease identification needs to be done to know the disease and choose the proper treatment .
CONCLUSION
This research concluded that the Bugis ethnic group in Sidrap Regency gave 18 names of diseases to The values associated with naming illnesses in children are pamali, the makkatenni sanro tradition, and Health workers in all health facilities in the Sidrap Regency area should provide outreach regarding the equivalent names of diseases by the Bugis ethnic group to minimize errors in handling and treating conditions in children.
People who choose traditional medicine should pay more attention to the benefits and effectiveness of conventional medicine by frequently attending counseling conducted in their area.
There is a need for further research on the naming of diseases in children, especially for researchers from medicine, nursing, and midwifery, who should carry out other examinations to establish diagnoses of diseases according to Bugis ethnicity.
REFERENCE