Electronic Journal of Biology

Keywords

Wonegizi; Ethnobotany; Indigenous knowledge; Health services; Recording.

Introduction

Ethnomedicinal healing systems vary across cultures [1]. In Africa,70–80 percent of the vast majority of people still consult traditional medicinal practitioners [2]. Special families are responsible for traditional medication referred to as ‘Zoes’ in Wonegizi community. The introduction of synthetic medicine has never replaced the indigenous healing system,and traditional healers continue to be consulted for a variety of reasons in Africa [3].

There have been several botanical studies conducted in parts of Liberia beginning in the 1960s,viz. national forests of Liberia (Sapo National Park,Proposed and Protected Areas of Liberia including Wonegizi,Nimba and Grand Gedeh Counties) [4-7]. Yet many parts of the country remain unexplored exclusively for medicinal plants. In fact,the idea of plant collection is poorly understood by the country side,let alone their medicinal plants.

In general,this study sought to showcase the significant role of Traditional Medicinal Practitioners (TMPs) of Wonegizi in providing sustainable fundamental healthcare services for the community wellbeing.

Specifically,this study aimed to:

1. Assess,classify,and record indigenous medicinal plants (MPs) and their traditional uses using local,common,and scientific names,after comparing specimens with field guides and manuals.

2. Make recorded information available to the community,local and national government,and all concerned stakeholders for decision making in support of indigenous medicinal plants conservation.

Material and methods

Site description

Wonegizi landscape is located in Ziama Clan,Zorzor District,Lofa County- Liberia,and is host to the Wonegizi Proposed Protected Area (WPPA) (Figure 2 ). It has a population of 40,000 people distributed in 16 major towns and 47 satellite villages. The landscape is proposed suitable conservation area due to its diverse biodiversity presence [8]. It is located in the northwest of the country and covers 37,979 hectares of forestland that hosts remnants of African forest elephants (Loxodonta cyclotis africana),and other threatened and endangered species. Wonegizi forms a trans-boundary conservation corridor between Liberia and Guinea. The area is recognized internationally as key biodiversity conservation hotspot,and includes Liberia’s highest peak,Mt Wutevi (1,424m) [9] (Figure 1 and 2).

Figure 1: Map of Ziama and WPPA (FDA GIS Division 2013) [10].

Figure 2: Towns surveyed around WPPA (FDA GIS Division 2014) [11].

The landmark contains the lone intact example of transitional vegetative type between lowland and montane rainforest in Liberia [11,12]. Liberia has a tropical climate; average temperature ranging from 70°F (21°C),with relatively small variations between day and night,and never exceeding 37°C. Its average rainfall is 170 inches (4.320mm) inland including Ziama land [13].

Ethnography of Ziama-Wonegizi

Ziama Clan was defined based on tradition,and cultural beliefs. There are only two major groups (Nephews and Uncles) of people in the Clan. Majority of people in Ziama belong to the nephew group called ‘’darbey’’. This group occupies 11 of the 16 major towns. The towns are Amah,Barwen,Barzewen,Boi,Borkeza,Kpassagizia (Lokpo),Konia,Luyeama,Nikebouzu,Zeleemai and Zulor. Kpassagizia (Lokpo Massa) is the most senior brother town to the 11 by virtue of the Ziama tradition,and not the history for which town was built first; nor is the largest. The role of Lokpo Massa in Ziama tradition is to provide traditional medical security. In other words,Kpassagizia is the lead herbalist town referred to as the Zoe town. Lokpo Massa is assisted by the 10 nephew towns that refer to Lokpo as “dea-zayzay”,big-brother. The name Lokpo Massa is exclusive title called by the uncle towns,and not others when they refer to the people of Kpassagizia. They are direct nephews to Ziggida (Vesseh),which proxies for Wozi (Loleye).

The second segment consists of the 5 uncle towns,which are responsible for the traditional administration of the clan. They are Dorzenilor,Warkesu,Wozi,Vetesu,and Ziggida. Vesseh administers on behalf of Loleye (senior uncle town) on traditional matters.

Ethnobotanical survey

A total of 46 well-informed indigenous medicinal practitioners (18 females and 28 males) between the ages of 30 and 80 participated from the 8 towns as key informants along with our team (Table 1). The towns’ people chose herbalists based on experience and commitment to good services for their community. These men and women played important role in society apart from being herbalist. Some informants were senior local citizens,educators,traditional midwifes and etc (Table 2). Data were collected through interview,transects,consultation,participation and disclosure.

Table 1: Team of recorders.

Table 2: Informants of Wonegizi indigenous medicinal plants.

Medicinal plants survey

Respecting Ziama tradition,we were not allowed to collect specimens in physical form. They believe this could be a bridge between them and their ancestral spirits who gave them the power to use the plant resources. A way of obtaining medicinal plants specimens required sacrifice with cattle to ancestral spirits,and approval through the lead Zoe,who performs the oracles of the land. Besides,medicinal plants or plant parts were not seen on both Borkeza and Konia general market-grounds for sale during the research. Informants told us that consultation with TMPs in Ziama was at the homes of “zoes’’.

Medicinal plants were identified by touched from informants,which in most cases was captured through photograph. They were identified and initially authenticated by comparing [14-16]. Finally,plants surveyed were compared to specimens stored at the ArcelorMittal’s temporary herbarium in Yekepa,for their authentication. Dr. William D. Hawthorne,an Oxford University Professor who did lot of recent collections in West Africa also made huge collections in Liberia stored in Yekepa. Plants surveyed around 8 towns of Ziama provide treatments against diseases in Ziama. Majority medicinal plants recorded were used as same treatment against diseases in the 8 towns. This notably indicated that medicinal plants recorded were the most effective and intensive used in the landscape (Table 2).

Results and Discussion

Medicinal plants surveyed and family with highest count

The survey began in Kpassagizia on 5 May 2014. Kpassagizia provides traditional medical assistance to Ziama,by virtue of the practice and norm of their ancestral kinsmen. Traditional medical fees are very minimal,if paid. Our initial plan was to work with one female and two male herbalists. The women herbalists didn’t send their selected for the first day in keeping with the respect and dignity of their culture. The men were to start out first to soften the bush before women enter. On May 6,all three women herbalists joined their male counterparts to help us with the recording of plant resources they worked with. The women general focus was on birth attended traditional medication and children treatment. Most traditional medicines recorded for treatment of illnesses that affected their children were mentioned by women; though they were also kin on menstrual disorders.

The people of Kpassagizia and the 7 other towns worked with our team in good faith; acknowledging that plant parts were forbidden to be extracted during field exercises. Total medicinal plants documented amounted to 101 species belonging to 48 families and 97 genera. Species amount per individual family with their respective local name,and parts used are mentioned in Table 3.

Table 3: Ethnomedicinal plants of Wonegizi.

The family Fabaceae had the highest count (14 species),equivalent to 13.86% of plants recorded. Two reasons responsible for Fabaceae topping could be that the family is large,and are common in various vegetation types visited. This commonality allowed easy access as areas visited were informants’ chosen sites. Fabaceae was followed by Euphorbiaceae and Rubiaceae each at 9 species (8.91%). Apocynaceae family was the third with 5 species (4.95%),closely followed by Meliaceae and Moraceae each at 4 species (3.96%).

Out of 101 species surveyed in various habits,trees (50) stood at 49.5%. This indication further raised conservation concerns as the remaining fragmented forests continue to be destroyed due to competing interests in forest resource use. Concomitantly,forest resource usages were shifting cultivation,logging,mining,gathering,hunting and these furthered by natural occurrences. Herbs and lianas/climbers were the second most mentioned. There were 19 cases of each. Shrubs,Grass and Epiphytes were among the least mentioned,with six,four and three respectively (Table 4). Wonegizi people high depend on Trees for medicine (Table 4). The mentioned are mega representative of the bulk to be surveyed. In effect,there is a greater need to form common ground between various interests in forest resource use,taking in to account the result of this exercise conducted in one month. Trees are the most important source of good health in Wonegizi.

Table 4: Habit of medicinal plants recorded.

Bio-medical terms for diseases with symptoms treated by tmps in wonegizi

There were 11 categories of sicknesses with attended descriptions in the Ziama Lorma that roam Wonegizi. The most common and devastating was malaria,followed by sexually transmitted diseases (STDs),and tuberculosis (Table 5).

Table 5: Disease indicators suggested by Wonegizi TMPs and corresponding bio-medical terms.

Plant part(s) used as medicine

Plant parts utilized showed that leaves were the most applied,and mostly prepared at fresh though. This was followed by Bark,Root,Fruit,Sap,and Stem respectively (Table 6). Although all parts of the plants were used in fresh form,it was also reported that all,depending on the sickness,were used in dried forms either pounded to obtain desire results .

Table 6: Different parts of plant used.

Conclusion

TMPs of Wonegizi still remain the most easily accessed and consulted in providing health services to their communities. Survey result showed that the people are heavily dependent on indigenous medicinal plants for their survival. This is critical,due to the numerous competing interests for natural resource use; flora being among the highest through logging and shifting cultivation as further fragmentation medium. Few elders knowledgeable in medicinal plant use are willing to teach the youths who are not willing due to modern exposure. Hence,conservation concerns for the wealthy knowledge and attended plant resources.

Acknowledgement

The authors are thankful to Wonegizi community for their vast indigenous knowledge on medicinal plants they provided for the makeup of this manuscript. We also thank Mr. Francis Kpadeh and Kokuloku Sali for their help during field work in Wonegizi.

Nothing would have been realized on data collection without the timely intervention and financial support from ArcelorMittal Liberia (AML) Biodiversity Conservation Programme. The authors are,therefore thankful especially to Wing-yunn Crawley who coordinates the Programme.

Finally,we wish to thank Forestry Department Chairman,Professor John T Woods,University of Liberia,for his tireless effort in consolidating our study at the University of the Philippines,Los Banos.

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