Winti Practices in Bigiston, Suriname

Transcription

Winti Practices in Bigiston,
Suriname
A closer look at bonuman Ruben Mawdo
Sara Groenendijk
Winti Practices in Bigiston, Suriname.
A Closer Look at Bonuman Ruben Mawdo
Disclaimer
All contents of this paper are for informational purposes only. This paper does not
have the intention to provide specific medical care advice and is not substitute for
any form of professional medical advice, care, diagnosis or treatment. You should
not try any of the species and recipes contained in this paper. The writer or any
of the organisations involved do assume no responsibility for any injury or
damage incurred as a result of any use of the information on species and recipes
contained in this paper.
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Utrecht, June 2006
This thesis is written in scope of the MSc Natural Resources Management at
Utrecht University by Sara Groenendijk and supervised by Dr. T.R. van Andel at
the Nationaal Herbarium Nederland, Utrecht University branch.
Funding:
Dr. Hendrik Muller's Vaderlandsch Fonds
Den Haag
Trajectum-beurs
Utrecht University
Facultaire Reissubsidie
Faculteit Beta-wetenschappen
Utrecht University
Alberta Mennega Stichting
Nationaal Herbarium Nederland
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Abstract / Samenvatting
Maroons have always had the practice to use traditional medicine in healings and
rituals. This research examines the plant species and their corresponding recipes
used by Ndyuka Maroon Ruben Mawdo, and subsequently compares them with
the available literature. The majority of species collected with him are used for
Winti. From this a considerable percentage is used for tapu, a kind of ‘protective
amulet’. Tapu is therefore one of Mawdo’s specializations. The greater part of the
plant species used by Mawdo have a peculiar physical property, such as an
outstanding colour or growth form. The Doctrine of the Signatures plays an
important role here. Around ninety percent of the species used by Mawdo are
mentioned in the literature. However, less then ten percent of the recipes are
cited. This is an indication that Mawdo’s knowledge is quite unique. Nevertheless
more ethnobotanical research is needed to support this indication.
Maroons hebben altijd gebruik gemaakt van traditionele geneeswijze bij het
genezen van ziektes en bij rituelen. Tijdens dit onderzoek zijn de door Ruben
Mawdo gebruikte planten soorten en hun overeenkomstige recepten verzameld,
bestudeerd en vergeleken met de gepubliceerde literatuur. Het grootste deel van
de met Mawdo verzamelde soorten worden voor Winti gebruikt. Hiervan wordt
een aanzienlijk gedeelte gebruikt voor bescherming, de zogenaamde ‘tapu’. Tapu
is zodoende ook een van Mawdo’s specialisaties. Ook bezitten de meeste van de
door Mawdo gebruikte soorten een opvallende fysieke eigenschap. Het principe
van de Signatuurleer speelt hierbij een belangrijke rol. Rond negentig procent van
de door Mawdo gebruikte soorten zijn terug gevonden in de literatuur. Dit in
tegenstelling tot de door hem genoemde recepten, waarvan slechts tien procent
in de literatuur terug wordt gevonden. Dit wijst er op dat Mawdo een vrij unieke
kennis heeft. Verder ethnobotanish onderzoek is echter nodig om dit te kunnen
ondersteunen.
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Table of Contents
Disclaimer ..................................................................................................1
Abstract / Samenvatting...............................................................................5
Table of Contents ........................................................................................7
Index of Figures and Tables ..........................................................................9
Introduction.............................................................................................. 11
Methodology ............................................................................................. 17
Study site ............................................................................................. 17
Collection .............................................................................................. 17
Collaborating people ............................................................................... 18
Data analysis & comparison with the existing literature............................... 19
Vernacular names and local language ....................................................... 19
Results..................................................................................................... 21
Winti in Gronkiki, Bigiston ....................................................................... 21
Wintis and their hierarchy ....................................................................... 24
Plants collected with Mawdo .................................................................... 26
Mawdo’s Winti practices and the categorization of plants............................. 27
Local Language ...................................................................................... 36
Discussion ................................................................................................ 39
Plants collected with Mawdo .................................................................... 39
Mawdo’s Winti plants and the literature..................................................... 40
Mawdo’s species, recipes and the literature ............................................... 42
Doctrine of the Signatures....................................................................... 43
Literature on Winti ................................................................................. 46
Frequency of use.................................................................................... 47
Working with Ruben Mawdo..................................................................... 48
Conclusion ................................................................................................ 49
Acknowledgments...................................................................................... 51
Literature ................................................................................................. 53
Appendices ............................................................................................... 59
Appendix 1
All species and recipes collected with Ruben Mawdo ................................ 59
Appendix 2
Miscellaneous medicinal plants in Bigiston.............................................. 86
Appendix 3
Plants used for non-Winti with a peculiar a) ‘growth form’ and b) ‘smell’. ... 91
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Index of Figures and Tables
Figures
Cover picture: Mawdo giving an herbal bath to one of his patients (picture
by S. Groenendijk).
Figure 1:
Distribution of the different ethnic groups of Suriname
Figure 2:
Map of Suriname and research sites (Based on H. Rijpkema).
Figure 3:
Winti-oso: (pictures by S. Groenendijk).
Figure 4:
Altar and offerings made during the treatment of Mawdo’s mother
(picture by S. Groenendijk).
Figure 5:
Winti practices in Bigiston (pictures by S.Groenendijk and H.
Rijpkema).
Figure 6:
Species and recipes used for Winti and non-Winti
Figure 7:
Mawdo’s sign signature (pictures by H. Rijpkema and S.
Groenendijk).
Figure 8:
Mawdo sitting next to a termite burrow; (picture by S.Groenendijk).
Figure 9:
Percentage of plant parts used by Ruben Mawdo.
Figure 10:
Báaka taya (Philodendron melinonii), used to protect house
and yard from evil spirits (picture by S.Groenendijk).
Figure 11:
Percentage of species used for Winti and non-Winti purposes.
Figure 12:
Kíibi uwii (Psychotria ulviformis) used to become invisible (Picture
by R. Havinga).
Tables
Table 1:
Percentages of a) species and b) recipes used for Winti in the
different categories made.
Table 2:
Percentages of a) species and b) recipes used for non-Winti
in the different categories made.
Table 3:
Species with peculiar properties for a) species used Winti and b)
Non-Winti.
Table 4:
Plants used for Winti with a) a peculiar growth form and b) a
peculiar smell.
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Introduction
Suriname has a strong multicultural society. The immigration of Europeans and
Africans to Suriname started with the first successful British settlements in the
area in 1651, when a group of British farmers settled there with their slaves
(Britannica, 2007; Bakker et al., 1993). From 1667 to 1975 Suriname was a
Dutch colony (excluding the years between 1799-1802 and 1804-1815 when it
was under British control). In the beginning of this colonization period prosperous
plantations were developed whereby many slaves were brought from Africa and
used as a labour force. Living conditions in the plantations were miserable during
this period, resulting in frequent rebellions, strikes, suicides and maroonage. The
latter, escaping from the plantations and subsequently re-settling inland, was the
most successful form of protest. The number of fugitive slaves was not very high.
According to Hoogbergen (1990) it is estimated that only 100 out of 50.000
slaves
remained
inland each year. Nevertheless, their number increased
significantly within a short period of time due to break-ins into the plantations to
take away slaves, weapons, food and other goods. Currently six different tribes
can be recognized within the Maroons. These are: the Ndyuka (also known as
Aucan), the Saramaccan, the Boni (also known as Aluku), the Paramaccan, the
Matawai and the Kwinti. Price’s current research suggests that their number is
much higher then ever afore presented. Currently, around 71.270 Maroons are
living in Suriname (Price, 2002).
Around 1863, when slavery was officially abolished, different ethnic groups
immigrated to Suriname to work on the plantations. As mentioned in Bakker et al.
(1993), the Chinese were the first to arrive (1858 – 1870), followed by the
Hindustani (1873 – 1916), who were immigrants from the former British colony
India. The last to arrive were the Javanese (1890 – 1939), who were from the
former Dutch-Indies.
Suriname has all together 7 different ethnic groups; Europeans, Maroons,
Chinese, Hindustani, Javanese, Creoles (descendants from slaves that gained
freedom with the abolishment of slavery) and Amerindians (the original
inhabitants of the country). The distribution of the population according to
ethnicity can be found in Bakker et al. (1993) and is illustrated in Figure 1. Some
of these ethnic groups are currently well represented. Others, such as the
Amerindians, thinned out after colonization due to displacement from their
territories, socio-economic and political marginalization, disease, and, more
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recently, the civil war that took place from 1986 to 1991 (Carlin and Arends,
2002). The number of Europeans reduced as a result of a decline in the prosperity
of the plantations.
Figure 1: Distribution (in percentages) of the different ethnic groups of Suriname.
Suriname’s ethnical diversity brings along with it a large variety in cultural
identities and languages. Each ethnic group contributed elements of their culture
to the Surinamese society; forming on one hand, a peaceful and united
community, proud of its cultural diversity, while on the other hand forming a
scattered and divided community where reserved ethnic groups maintain their
own separate cultural identities and languages, and where discrimination takes
place (Lie, 1983; St Hilaire, 2001).
The official language of Suriname is Dutch, but for many learning Dutch
only starts upon entry into school. Suriname has thus a strong bilingualism.
According to the population and housing census conducted in 2004 (GBS, 2004),
a second language is spoken in close to 80% of households. Dutch is spoken in
more than 70% of households, and therefore the most spoken language in
Suriname. Since demographic concentration is shifting to the capital Paramaribo,
Dutch is gaining status and the cultural integration among the different ethic
groups is strengthening. However, local languages and cultures are disappearing
(St. Hilaire, 2000; 2001). Other widely spoken languages include Sranantongo
and Sarnami. Sranantongo, also known as Sranan in short and locally called
nengue or taki-taki, is the lingua franca. It is spoken in 46% of households,
mainly in the capital, and its surroundings. Sarnami, the language spoken by the
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Hindustani, is spoken in 26% of households, whereas Javanese is spoken in 11%
of Surinamese households. Still, many other languages are spoken all over the
country: each Maroon and Amerindian tribe speaks its own language. As
previously
mentioned,
six
different
tribes
of
Maroons
live
in
Suriname.
Consequently, six different Maroon languages can be counted. These are derived
in greater or lesser extend from English, Portuguese, Dutch and/or African
languages. (Price, 1975 and van‘t Klooster et al. 2003). Eight different
Amerindian tribes are currently living in Suriname, each speaking an equivalent
named language: Arawak, Trio, Wayana, Kari’na, Mawayana, Akuriyo, Sikiiyana
and Tunayana. Carlin and Arends believe that the latter four languages may die
out in the coming two-three decades since they are not being transmitted to the
next generation (Carlin and Arends, 2002).
Maroons are, as previously mentioned, descendants of slaves who escaped
from the plantations and who re-settled inland, often next to the Amerindians.
Their African culture and religion changed during slavery, when different
evangelisation attempts were made. These attempts were not very successful due
to a lack of money and missioners. Christianity has therefore not replaced their
traditional culture and religion, but is merely added to it, and co-existing (van
Lier, 1983; Klinkers, 1997; Thoden van Velzen and van Wetering, 2004; Scheld,
2005). After the runaway this culture and religion had the chance to incorporate
some Amerindians elements. These elements are not only related to agriculture
(like the cultivation of cassava, yams or sweet potatoes), but also to customs and
practices (like cultivating and smoking tobacco or wearing certain clothes), to the
language, and to the use of healing powers and medicinal plants (Maynard, n.d.;
Hoogbergen and Kruijt, 2004; Helman, 1978). This mixed socio-religious culture
with an Afro-Surinamese origin is called Winti. Winti literally means ‘wind’ or
‘spirit’. It is based on the existence of spirits which are strongly interconnected
and related to the past, present and future. All these spirits belong to one of the
following four categories; ‘Dyo-dyo’, which is equivalent to the Christian ‘guardian
angel’, a spirit that protects his/her earthly child; ‘Yeye’, which resemble the
‘soul’; ‘Yorka’, which are the spirits of the ancestors; and spirits that belong to
one of the pantheons; air, water, soil or forest. The word Winti is used for both
the socio-religious culture as for the spirits that belong to it.
Winti is present in the daily life of the Surinamese. It provides the answers
to all the problems. It explains the roots of disease and the problems arising from
daily activities. Winti has a strong influence on people’s daily behaviour,
experiences, social networks and financial situation. Each spirit, or Winti, asks for
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its specific rituals, ceremonies, prayers, offers, tools, symbols and herbs in order
to detect, pleasure, evoke or exorcise it (Kreukels, 2002).
Some people possess supernatural powers. They are able to communicate
with the spirits by means of trance and certain rituals. This can be done by, for
example, asking the Wintis about the causes of the problems, or by asking
advice, help or guidance in curing people from their physical or metaphysical
diseases. These people are therefore powerful persons in the community.
Different denominations are given to them, according to the power and abilities
they possess. Some discord is found in the precise denomination of these
specialists. The terms obiaman, dresiman, lukuman, bonuman and wintiman are
all used for a person who is able to cure others from certain (meta-) physical
diseases using Winti, that is to say, by consulting the spirits about the treatment
methods, tools, plants and other ingredients needed (Wooding, 1972; van Lier,
1983; Stephen, 1998; Hoogbergen, 1990; Thoden van Velzen and van Wetering,
2004). However, according to Maynard (n.d.) an obiaman is a person able to
make protective amulets, ointments, drinks, objects, etcetera. A dresiman cures
people mainly by using medicinal plants (van Lier, 1983). The word dresi literally
means ‘medicine’ (Bakker and Dalhuizen, 1993). A lukuman is a type of diviner; a
person capable to see what the problem is and where it originates. In other
words, this person is able to provide a diagnosis (Stephen, 1998; van Lier, 1983).
The word obia roughly translates to ‘supernatural medicine’ (Blanker and
Dubbeldam, 2005). Thoden van Velzen and van Wetering (2004) describe obia as
part the power that dwells in the universe and has become available to humans.
The Wintis are not only involved in curing people, but can also be used to
inflict harm. Evil spirits and black magic (wisi) are one of the biggest fears in
Surinamese society, especially among the NdyuKa Maroons. For the Ndyuka
Maroons, wisi is used to explain tragedies and disappointments in life and it is
wisi that is the main cause of death (Thoden van Velzen and van Wetering,
2004). A wisiman is a so-called ‘witch’; a man or woman who has supernatural
abilities to harm or kill someone.
In practice it often occurs that a person who possesses supernatural
powers is able to see what the problem is and ask the Wintis for treatment
advice. Such a person is at the same time a lukuman and an obiaman. Since
Mawdo himself and the people around him call him a bonuman, I will, from here
on, use the term ‘bonuman’ to refer to Ruben Mawdo and the more general term
‘Winti-priest’ to refer to any other person with supernatural powers.
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Plants plays a central role within the Winti religion. Plant species harvested
in Suriname are used for sacrifices, prayers, offers, exorcisms, rituals and
healings. These uses are not confined to the inlands of Suriname only. Large
amounts of plants are being harvested in the wild, in agro-forestry plots or in
house gardens to be sold in the markets of Paramaribo or to be exported to The
Netherlands (van Andel and van ‘t Klooster, 2007). Market surveys in Paramaribo,
Nickerie, Albina, Moengo, Saint Laurent du Maroni (van Andel et al., submitted)
and in Amsterdam (van ´t Klooster, 2000; Andel and van‘t Klooster, 2007)
confirm this widespread trade in medicinal plants.
This research was mainly carried out in Bigiston, a mixed Carib Amerindian
and Aucan Maroon village situated on the Marowijne River on the border with
French Guiana (see Figure 2). It focuses mainly on the use of medicinal plants for
Winti by Ndyuka Maroon Ruben Mawdo, chief of Gronkiki, the most southern
settlement of Bigiston. This study is part of the post-doctoral research of Tinde
van Andel: “Medicinal Plants of Suriname: changes in plant use after migration”
of the Utrecht branch of Nationaal Herbarium Nederland (NHN-U) at Utrecht
University in collaboration with the Nationaal Herbarium Suriname (BBS) at the
Anton de Kom University in Paramaribo (van Andel, 2003). This field work was
carried out in close cooperation with my colleague Reinout Havinga (biology
student from University of Groningen), who studied the sustainable harvest and
commercialization of medicinal plant species (Havinga, 2006).
In this report I will give an overview of the plants and its corresponding
recipes used for Winti by Ruben Mawdo. Subsequently I will compare those with
recipes both cited in the publications and collected by our team in elsewhere in
Suriname. The effectiveness of these plants and recipes is not investigated.
The central questions of this thesis are: “Which plants are being used by
Ruben Mawdo for Winti purposes?” and “How are these plants being used?” By
analysing the results of this research and by comparing it to the available
publications I will find the answer to the following five sub-questions:
1. Is it possible to classify the plants used by Mawdo into categories?
2. Is there a trend in the characteristics of plants used in Winti (such as
smell, colour or structure)?
3. Are certain parts of the plant more used than others?
4. What are the similarities and differences between plant species and
recipes used by Mawdo and by other Winti-priests as described in
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literature?
5. Is Mawdo specialized in any specific area within the traditional healing
system or Winti religion?
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Methodology
Study site
Suriname is situated at the north coast of South America and is the central one of
the three Guianas. It is bordered on the West by Guiana, on the East by French
Guiana and on the South by Brazil (see Figure 2). More then 90% of Surinamese
area is covered with tropical rainforest (FAO 2007). Other vegetation types like
mangroves, swamps and savannas are also characteristic for Suriname and can
be found mainly in the northern part of the country (Lindeman, 1953).
Fieldwork was carried out from March to May 2006 in primary and
secondary tropical rainforests, cultivated fields, home gardens and markets. We
intensely worked in three different villages; Rijsdijk (Para District), Bigiston
(Marowijne District) and Marchallkreek (Brokopondo District); and in the markets
of Paramaribo, Albina, Moengo and Saint Laurent du Maroni (see Figure 2).
This thesis however focuses only on the plants collected with Ruben
Mawdo in Bigiston (N 5o24’20’’ W 54o07’52’’). The word Bigiston comes from the
words ‘bigi’ (= big) and ‘ston’ (= stone). It is situated at about 15 Km south of
Albina, on the margins of the Marowijne River which determines the border
between Suriname and French Guiana. Bigiston is populated by Ndyuka Maroons
and Carib Amerindians who live more or less separated from each other in smaller
settlements. Fieldwork was mainly carried out in Gronkiki, also known as
Poitikondée, the most southern settlement of Bigiston. Ruben Mawdo is chief and
one of the few permanent inhabitants of Gronkiki.
Collection
Plant collection was performed according to the ‘walk in the woods’ method
described by Prance et al. (1987). Ruben Mawdo was our main informant during
this period. During our daily expeditions he led us through the forest, cultivation
fields and/or home gardens, showing us the species he uses for medicinal and/or
supernatural (Winti) purposes. Three samples of these species were, when
possible,
collected, preferably with fruits and/or flowers. All samples were
pressed and dried in the field. From the three samples collected, one was
deposited at the Nationaal Herbarium Suriname (BBS), the second at the Utrecht
branch of Nationaal Herbarium Nederland (NHN-U) and the third one sent to a
specialist when needed. Most of the plants were identified at BBS and the NHN-
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U. From each species vernacular names, recipes and peculiarities as known by
Ruben Mawdo were collected through interviews and introduced to a database.
Figure 2 (based on H. Rijpkema): Map of Suriname and research sites.
Collaborating people
All field activities and the identification of plants were carried out in close
collaboration with Reinout Havinga, doctoral student at University of Groningen
and Dr. Tinde van Andel, post-doc researcher at Utrecht University. In Bigiston
we mainly worked together with Ruben Mawdo, traditional healer and chief of
Gronkiki. We were introduced to Bigiston and Ruben Mawdo by his daughter,
Lucia Mawdo, who lives in the Netherlands with her children and grandchildren. It
18
was through her contacts at the GGD (a Dutch Association of Municipal Health
Services) in The Hague that she came to know about Tinde van Andel’s research.
Because she is concerned about the loss of her father’s knowledge after his
death, she requested Tinde van Andel to document his knowledge. This concern
appeared to be accurate insofar as the knowledge transfer from Mawdo to one of
his sons, Brian Mawdo – who is supposed to be his successor – seems to not be
as desired.
Other people worth mentioning that we worked with include: Edith Adjako,
resident of Gronkiki, who played a central role in translating Aucan to Dutch, and
in providing our daily meals. Hendrik Rijpkema, responsible for the drawings of
maps and collected plants. Sanne de Korte and Daphne Koopmans, fellow
students from the University of Amsterdam, who researched the use of medicinal
plants by women during pregnancy and menstruation. Norbert Eersteling and
Yolanda Amimba who provided us with valuable information during this field
work. Our counterpart, the National Herbarium of Suriname (BBS), and its
workers: Caroline Chin, Angela Grant, Sabitri Doerga and Iwan Molgo.
Data analysis & comparison with the existing literature
The identification of plants was carried out in the Nationaal Herbarium Suriname
(BBS) situated at the Anton de Kom University in Paramaribo during the fieldwork
period and continued in The Netherlands in July and August 2006 at the Nationaal
Herbarium Nederland, Utrecht Branch (NHN-U). All the plants collected were
quantified and categorized according to their use and physical properties. Their
use was first categorized in plants for ‘Winti’ and for ‘non-Winti’. Within these
categories plants were subdivided according to the details of the recipe. As an
example, ‘tapu’ or ‘Apuku’ are categories made for plants used for Winti, while
‘hepatitis’ or ‘wounds’ are for non-Winti;. For each category, the amount of
species (and often also the number of recipes) has been counted and converted
into percentages. To find out if Mawdo’s plant uses coincided with general aspects
of traditional Afro-Surinamese healing practices, results were compared with
existing literature on Surinamese ethnobotany and Winti rituals.
Vernacular names and local language
The main language among the Maroons in Bigiston is Aucan, which is closely
related to Sranantongo, the Surinamese lingua franca, and reflects the influence
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of a variety of Amerindian, European and African languages (Huttar & Huttar,
1994). The first official spelling of Sranantongo was adopted in 1960, where it
was written mostly according to Dutch phonetics. This style is still used by many
people and remains present in the vernacular names of plants. In 1986, a new
official spelling of Sranantongo was introduced, which was more according to the
international spelling standards (Blanker and Dubbeldam, 2005). In practice
these two versions coexist and intermingle. Often, the spelling of Sranantongo is
used by the Maroon languages, which have no official writing of their languages.
An Aucan dictionary with some basic word lists and expressions is published in de
Groot (1984). There is also an online Aucan and Saramacan dictionary,
elaborated by the Summer Institute of Linguistics in Suriname (SIL, 2007).
Vernacular plant names collected during this research were, as much as
possible, spelled in the language in which they were collected. Since this thesis
focuses on the plants collected with Mawdo in Bigiston most of the plants have an
Aucan spelling. Each language in which plant names have been recorded is
abbreviated according to van’t Klooster et al. (2003): Au (Aucan); Ca (Carib); Sa
(Saramaccan); SD (Surinamese Dutch); Sr (Sranantongo).
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Results
Winti in Gronkiki, Bigiston
Bigiston consists of six small settlements that are inhabited by or Ndyuka
Maroons or Carib Amerindians. The most northern settlement, close to the stone
where Bigiston got its name from, is an Amerindian community. This is also
where most tourists come when visiting Bigiston. Towards the South, following
the river upstream, there is the first Maroon settlement, followed by another
Amerindian quarter. Continuing South is the second Maroon settlement where a
few Peace-Corps volunteers work. The official chief of the Bigiston lives in the
most southern Amerindian settlement. If from here, we were to cross a grassland
and a small stretch of forest we would arrive at Gronkiki, the most southern
settlement of Bigiston, also known as Poitikondée, inhabited by Maroons only.
Gronkiki was the main field site where we conducted our research.
Caribs and Ndyuka live peacefully next to each other in Bigiston, but
hardly mingle or interbreed. Community decisions are taken by a board, a small
group of Amerindians including the captain of Bigiston. The wishes and requisites
of the Maroons are taken into consideration, but they have no say in the board.
Gronkiki is the most isolated settlement of Bigiston and contact with other
settlements and its inhabitants is limited. The relationship between the Maroons
and Amerindians has, according to Hoogbergen and Kruijt (2004) always been
ambivalent. During slavery Europeans used the Amerindians to fight against
runway African slaves. The lack of intermingling between Amerindians and
Maroons intensified after the civil war of 1986-1991 during which the Amerindians
were in favour of Desi Bouterse (commandant of the National Army) and the
Ndyuka supported his
rival, Roni Brunswijk (leader of the rebel Jungle
Commando). During this period about ten thousand Maroons fled to French
Guyana. Only some of them returned after the war. Mawdo, who also fled to
French Guyana, more precisely to Portal Island, which is situated in front of
Bigiston on the other side of the Marowijne River, established himself back in
Bigiston. He isolated himself in Gronkiki where he could peacefully and privately
practice his Winti rituals and treatments.
Gronkiki consists of about 5 ha of open forest floor where seven small
wooden houses are standing. Only two of them are permanently inhabited, one
by Ruben Mawdo and his wife, the other by Edith Adjako, her husband and
21
daughter. One house is kept as a shed and another one is Mawdo’s ‘Winti-oso’
(Winti-house, see Figure 3), a shrine and temple where he keeps all objects
needed for Winti rituals. All other houses are used as a temporary place to stay
for Mawdo’s patients and clients, mostly relatives or friends. Some of these
Figure 3: Winti-oso: a shire and temple where Mawdo keeps all objects needed for Winti rituals.
Right: a view from the outside. Left: a view from the entrance (pictures by S. Groenendijk)
houses contain an offering altar, which has been placed to assist the cure of
patients who stayed in that specific house during their treatment. The house in
which we stayed had an altar built during the treatment of Mawdo’s grandmother
(see Figure 4). Gronkiki can be seen as Mawdo’s clinic, where he receives and
treats his patients.
During our stay in Bigiston we witnessed the treatment of several patients.
Different rituals including herbal bathing, prayers, trances, etcetera were used.
We mainly witnessed the treatment of two young ladies who where temporarily
living in Bigiston. Both were not older than 30. One of these young ladies, the
wife of one of Mawdo’s sons, was being treated for infertility problems. These
problems originated because she had been poisoned with wisi (black magic) when
a relative served her food wherein a frog was cooked. The other lady clearly had
psychological problems. She was, as they would say, lau-lau (crazy), also due to
wisi. Unfortunately we did not stay long enough to witness their cure.
Ruben Mawdo is an approximately 65-year-old and was born in Benamu, a
village upstream from Stoelmanseiland at the Tapanahoni River. Mawdo has had
little formal education; he speaks no Dutch and limited Sranantongo. His writing
is limited to his name and certain ritual signs. Although Mawdo was born in
Suriname, he possesses a French citizenship, which gives him free access to the
22
neighbouring country, French Guiana. He has a large and well-developed network
of friends and relatives and is a powerful and respected person in his community.
He is capable of communicating with spirits (Winti) who provide him with
information on the origin of the problem and on methods, tools, plants, and
rituals needed to cure a certain illness.
Figure 4: Altar and offerings made during the treatment of Mawdo’s mother (picture by S.
Groenendijk)
Each Winti-priest has his own personal Wintis, often called ‘Obias’. These Obiaspirits are the ones who give Winti-priests their supernatural powers and the
relevant information needed for a specific treatment. Mawdo is no exception in
this. He states that he acquired his knowledge of Winti and of the use of
medicinal plants from his own Obias: Yorka (also called Kabra Winti), Tjango (also
called Satu futuman, or Topi-topi), Mano skopu yu and Aman fu (also called
Ketekre oso no bofo, or Kumadiai). I was not able to find any reference of these
particular Wintis in literature or on the Internet.
Although Gronkiki has no running water, electricity or sanitary facilities
and is poorly populated, it is frequently visited, mainly by relatives who come
only for a visit, to ask for a favour or to work on agricultural fields behind the
village. People come and go the entire day between Gronkiki, Portal Island (where
many of Mawdo’s relatives live) and other villages on the Marowijne River. There
are always children (mostly grandchildren of Ruben Mawdo) roaming around,
23
which makes the atmosphere in Gronkiki always pleasant. Not only people from
the surroundings come to visit Gronkiki, but also people from further away
(Tapanahoni River) come to Mawdo’s settlement to be treated by him.
Mawdo’s income consists of a retirement fund paid by the French
government, small earnings collected by selling plants and plant preparations on
the market of Saint Laurent du Maroni (French Guiana), and of the fee asked for
his treatments. The prices clients have to pay vary with the relationship they
have with Mawdo and the time needed for the treatment, but can attain several
hundred Euros.
Winti is all over the place in Gronkiki. Not only in the presence of a Wintitemple, flags, bottles, altars, herbal baths or offers, but also in peoples ways of
behaving and dressing. At every entrance of Gronkiki is a curtain named ‘kifuna’
made out of young, unfolded leaves Maximiliana maripa (Maipa tongo) or
Euterpre oleracea (Pina tongo) in order to prevent the entrance of evil spirits and
of people with bad intentions. If someone wants to enter the village to do harm,
this person will hit the curtain, turn round and return to where he/she came from.
Hanging or half buried, empty or filled bottles can be found all over the place, left
as an offer or to chase evil spirits away. Tubs with herbal baths can be found in
front of every house. The various herbal baths have different purposes, varying
from very specific to more general applications. Herbal baths standing in front of
the house are often used in the morning to reassure your own spirit, the Yeye.
Others, made especially for a certain treatment and with specific ingredients, are
only used under specific circumstances or treatments. Flag poles (of varying
colours) are set up around Gronkiki. Each colour represents a specific Winti.
White is, for example, the colour representing Kromanti (spirits of the air). White
flags are therefore often hung close to an offer or altar for Kromanti. Also
people’s ways of dressing and wearing accessories is influenced by their belief in
Winti. People in Gronkiki often wear protective amulets, such as, a piece of rope
with several knots around their wrist or waist, or a metal necklace or bracelet
with small locks on it (see Figure 5).
Wintis and their hierarchy
All spirits belonging to the Winti religion have a certain hierarchy and can be
divided in a four groups (Stephen, 1985; Wooding, 1972; ANDA, 2007), namely:
-
Dyo-dyo: this is the Christian ‘guardian angel’, a spirit that protects his/her
earthly child. It enters the body of a new-born baby with its first cry.
24
-
Yeye or Kra: the personal soul. This spirit is guiding the person and protecting
him/her from the evil. The Dyo-dyo and the Yeye work together throughout
the life of the person.
-
Yorka: the spirit of a deceased person. When a person dies, his Yeye becomes
a Yorka.
Figure 5: Winti practices in Bigiston (clockwise): a kifuna at the entrance of Bigiston (picture by S.
Groenendijk). Half buried bottles (picture by S. Groenendijk). Polishani wearing a piece of rope with
several knots on it around her wrist (picture by S. Groenendijk). Ruben Mawdo wearing a metal
necklace with small locks (picture by S. Groenendijk). A herbal bath in front of Mawdo’s house (picture
by H. Rijpkema).
25
-
Spirits of the pantheons: specific Wintis can be found in each of the four
pantheons: air, water, earth and forest. Each of the pantheons has a supreme
God, who rules over the different spirits belonging to that pantheon.
The upper God, creator of the universe and at the top of the hierarchy, does not
belong to one of these groups, but is above them all. This God is called Anana
Keduaman Keduampon, or Anana Kediampon Kediaman (Thoden van Velzen &
van Wetering, 2004; Stephen, 1998, Stephen, 1985, ANDA 2007), also simply
called Anana. Immediately below him are the Gods of the four pantheons: earth,
water, air and forest. The highest God of all these pantheons is the highest God of
the earth pantheon, Mama Aisa. The supreme Gods of the other pantheons come
in equal rank below her. The spirits belonging to the pantheon of the air are also
called Kromanti Wintis. Their supreme God is called Tata Opete (ANDA, 2007) or
Sophia Brada (Stephen, 1985). The supreme God of the water is called Tata Bosu
(ANDA, 2007), Watra-Wenoe (Stephen, 1985) or Ondro-Watra-Gron-Mama
(Wooding, 1972). The supreme God of the forest is, according to Woording
(1972), Baka-Busi-Mama.
Plants collected with Mawdo
Plants play a central role in Winti rituals. We collected 122 species and 148
recipes with Mawdo during the time we spent in Bigiston. This appears to be a
substantial representation of his knowledge about plants, since, at the end of the
field work period, almost no new species were found while walking with him
through the forest. Some information, although minimal, might be missing due to
seasonal plant growth.
Out of the 122 species collected, 89 (73%) are used for Winti and 51
species (42%) are used for non-Winti medicinal purposes. The sum of these
percentages is larger than one hundred because some of these species (15%) are
used for Winti as well as for non-Winti issues (see Figure 6a). When we look at
the recipes, 92 recipes (62% of the total amount) are used for Winti and 56
(38%) for non-Winti. Recipes can only have one use; Winti or non-Winti. The sum
of the percentages here is therefore precisely one hundred (see Figure 6b). We
considered plants to be used for Winti when they had a clear supernatural or
magic use, such as, reassuring a certain spirit, or calling back the woman you
love. Plants used for non-Winti are mostly used for physical illnesses or injuries,
such as malaria or broken bones. The distinction between plants used for Winti
26
and non-Winti is not always very clear. Solanum stramoniifolium (Gaan maka
uwii) is used, for example, to help a woman get pregnant. Tea made out of the
leaves of the plant is drunk by a woman with fertility problems. After drinking the
tea she can become pregnant. Since infertility if often caused by, for example,
black magic (wisi) or spiritual problems with the ancestors, it is hard to determine
if this recipe should be classified as Winti or not. To find out about the healing
powers of this species a screening on hormonal properties would be needed. This
was not part of this research.
a)
b)
Figure 6: a) Species used for Winti and non-Winti b) Recipes used for Winti and Non-Winti.
Mawdo’s Winti practices and the categorization of plants
Each Winti-priest has his own Winti-oso. A Winti-oso means literally ‘Winti house’.
It is a temple, a holy place where all magic objects needed for Winti rituals are
stored. In this temple neither evil spirits nor people with bad intentions are able
to enter, therefore it is a safe place for the Winti-priest and all his holy objects
(see Figure 3).
Although Mawdo’s writing skills in Dutch or French is limited, he has his
own sign-scripture (see Figure 7), which is, according to him, different from the
traditional Ndyuka Maroon’s Afaka-scripture. According to our interpreter Edith
Adjako, other Winti-priests along the Marowijne River can also understand this
scripture. Stephen (1998) and Dubelaar & Pakosie (1999) respectively show
figures of Winti-specific handwritings and of the Afaka scripture. None of these
look like Mawdo’s scripture.
Herbal baths play a central role in Winti. They are being used for many
purposes including increasing a person’s physical and supernatural power, healing
diseases, evoking and/or exorcising Wintis, protecting against injuries, purifying
the soul or showing affection. About 57% of the recipes collected with Mawdo
27
where prepared in the form of an herbal bath. Of this percentage, 80% are used
for Winti and 20% for non-Winti. Other preparation forms encountered included
tea (18%), poultice (9%), other or unknown (16%). Recipes and applications
vary from very specific and complex to very general and simple ones (see Box 1
for examples).
Figure 7: Mawdo’s sign signature. Left: his administration. Right: on a big board (pictures by H.
Rijpkema and S. Groenendijk, respectively)
Box 1.
-
Example of a general and simple recipe:
Solanum stramoniifolium (Gaan maka uwii or Bigi maka uwii) is used to
cure a belly ache. To stop the pain, boil the leaves of Gaan maka uwii and
drink the tea.
-
Example of a very specific and complex recipe:
Hymenaea courbaril (Loka) is used to ensure a successful delivery. You
should take a piece of the bark of Loka and mash it in the mata (a wooden
mortar). Put it with an (unopened) bottle of beer and one raw egg in cold
water. Wash the pregnant woman with this herbal bath and rub the egg
softly over her body. If the egg falls down and breaks, the birth will go
easy; if it does not break, it is a bad sign. You should then repeat the
ritual until the egg breaks.
One of Mawdo’s specializations is tapus. A tapu is a ‘protective amulet’
that provides protection against the evil, such as wisi (black magic), evil spirits,
knife or machete cuts, gunshots, or even the persisting love of an unwanted
person (Blanker and Dubbeldam, 2005 and Maynard, n.d.). A tapu can be
28
obtained by rituals, prayers, specific herbal baths or amulets and can be
administered in different ways; it can be drunk, rubbed or worn on the body, or
carried around in your bag or pocket (see Box 2 for examples of recipes for tapu).
A total of 34% of the species and 25% of the recipes collected with Mawdo are
used for creating or maintaining a tapu (see Table 1).
Box 2:
Examples of recipes for tapu
−
Leaves and branches of Mangú (Rhizophora racemosa) are used together
with Buasiman weko (Zygia latifolia) to protect you against wisi (black
magic). Leaves and branches are boiled, the tea is put together with some
gunpowder on top of a pangi (typical Maroon wrapping skirt) into a tub. By
washing yourself with this herbal bath you are protected against wisi.
−
Mangasi
(Eleusine
indica),
Ayun
tetey
(Mansoa
alliacea),
Amoman
(Lycopodiella cernua) and Baaka masusa (Renealmia alpina) are used to
protect you against evil. All these plants are mashed and put together into
a tub. A bit of spirit and water is added, forming a herbal bath. By washing
yourself with it your skin will be protected from the evil.
Table 1 shows the amount and percentage of species and of recipes used
by Mawdo for Winti within the different categories. If we assume that the number
of species and recipes used for a certain purpose indicates its frequency and
importance, then we see that tapus, reassuring Wintis and chasing away Wintis or
evil spirits represent Mawdo’s main specializations. Table 2 shows the same for
the non-Winti species. Below I will provide an alphabetically ordered description
of each of the categories created; first those created for plants used for Winti,
then those created for plants used for non-Winti.
Categories within the species used for Winti:
•
Akantamasi or Akantasi – Plants and recipes used for Akantamasi, a spirit
who lives in termite burrows which can be made out of black or red soil.
The Winti living in these termite burrows is respectively called Baaka
Akantamasi (Black Akantamasi, see Figure 8) and Lebi Akantamasi (Red
Akantamasi). Tree roots growing in this fertile soil are often infected by
spittle bugs. The foam that these insects create is believed to be the work
of Akantamasi.
29
Figure 8: Mawdo sitting next to a termite burrow. That’s where Baaka Akantamasi lives in (picture by
S. Groenendijk)
•
Apuku – Plants and recipes used for Apuku, a spirit of the forest pantheon.
According to Mawdo he lives inside the plant called Apuku uwii (Piper
anonifolium).
•
Attract money – Plants and recipes used as luck charm ‘to make money
come easily to you’.
•
Bakru – Plants and recipes used for Bakru, a small demon with a big head
living in the forest (Blanker and Dubbledam, 2005). He is not evil by
nature, but can easily be bought-off with small gifts and asked to do harm
(Thoden van Velzen and van Wetering, 2004). Keeping a Bakru as a type
of pet is believed to bring financial fortune, but if you do not feed him
enough, he can turn himself against you and create misfortune. Plants and
recipes used for Bakru are often used to protect you from it.
•
Become stronger – Plants and recipes used to ‘kon tranga’ – become more
resistant against diseases and the evil. Those plants and recipes are often
used on babies and children.
•
Call a Winti – Plants and recipes used to call a spirit to help you in specific
matters or to answer questions.
•
Chase a Winti away – Plants and recipes used to exorcise a Winti, so that
it will not be able to come close to you or your possessions and do harm.
30
•
Evil – Plants and recipes used to chase away or protect you from the evil.
This was often indicated by Mawdo as ‘takru’ or ‘ogri sani’ and could be an
evil spirit (like Bakru) or other evil forces.
•
Fodu – Plants and recipes used for Fodu, a spirit strongly related to a
snake, Fodu sneki.
•
Kromanti – Plants and recipes used for Kromanti, spirits that belong to the
air pantheon, also known as the flying Wintis. Different spirits belong to
this pantheon (Stephen 1998, Wooding, 1972). Mawdo does not make a
clear distinction between them; he mentions them all as Kromanti.
Kromanti spirits can protect you if you obey to all trefus, taboos (often
connected with certain types of food). Not obeying a trefu can bring
sickness and ill fortune.
•
Love charms– Plants and recipes that help you to seduce the person who
you love or free yourself from an unwanted love.
Table 1
Percentages of a) species and b) recipes used for Winti in de different categories made.
a) SPECIES
b) RECIPES
Total nr of Winti species
89
% of
Nr of
Winti
species species
Tapu
30
34
Reassure a Winti
23
26
Chase away a Winti
17
19
Evil
14
16
Yorka
12
13
Bakru
11
12
Yeye
11
12
Call a Winti
10
11
Kromanti
10
11
Love charms
9
10
Apuku
8
9
Fodu
8
9
Wisi
7
8
Akantamasi
4
4
Money
4
4
Tool
3
3
Kon tranga
2
2
Total
183
206
Total
nr
recipes
Tapu
Reassure a
Winti
Chase away
a Winti
Evil
Yeye
Bakru
Yorka
Call a Winti
Apuku
Kromanti
Wisi
Love charms
Fodu
Akantamasi
Tool
Money
Kon tranga
Total
of
Winti
92
Nr of
recipes
23
% of
Winti
recipes
25
17
18
15
16
12
10
7
7
6
6
6
6
5
5
3
3
2
2
13
11
8
8
7
7
7
7
5
5
3
3
2
2
135
147
31
•
Reassure a Winti – Plants and recipes used to comfort a certain spirit. If
Wintis are put at ease they will be more eager to help you.
•
Tool – Plants used as a utensil in different recipes, for example, Crescentia
cujete (Káabasi); a calabash which is cut in half and used as a device to
sprinkle the water out of the herbal bath over your head and/or body.
•
Wisi – Plants and recipes used to protect you against black magic (wisi).
•
Yeye – Plants and recipes used for your Yeye, your own spirit, your ‘soul’.
It is synonym to a pure, undiluted spirit (Thoden van Velzen and van
Wetering, 2004). Different rituals can be performed in order to nourish it.
Neglection of the Yeye can bring illness and misfortune.
•
Yorka – Plants and recipes used for Yorka, the spirit of a deceased person.
Plants and recipes for Yorka are used to reassure it or chase it away. A
Yorka should be reassured so that the spirit of the recently deceased
person can peacefully ascend. If a person has done something evil during
his life, his Yorka can start following and troubling someone (Stephen,
1998). In this case, rituals are done to chase it away.
The sum of the percentages of all categories in this table is more then
100%, because certain species and/or recipes belong to more then one category.
For example, some plants are used to chase away evil spirits. This plant and
recipe are then included as well in the ‘Chase away a Winti’ as in the ‘Evil’
categories. Others are used to call Kromanti so that he will make money come to
you. This plant and recipe are then included in the categories ‘Call a Winti’,
‘Kromanti’ and ‘Attract money’.
Categories within the species used for non-Winti:
•
Belly & stomach problems – Plants and recipes used in case of, for
example, a belly ache.
•
Blood problems – Plants and recipes used for both high (hey brudu) or low
blood pressure (lagi brudu), anaemia (lagi salie) or to purify the blood.
•
Bruises – Plants and recipes used to cure or accelerate the healing of
bruises.
•
Cuts / wounds – Plants and recipes used in case of cuts or wounds.
•
Female genital wash – Plants and recipes used for female genital hygiene,
to tighten and refresh the vagina, to clean uterus after child birth and
menstruation.
•
Fever – Plants and recipes used to ease down fever.
32
•
Fractures – Plants and recipes used to accelerate the healing of bone
fractures or to improve the flexibility of the joints.
•
Hepatitis – Plants and recipes used to cure hepatitis (gari).
•
Indian charms – Hunting charms that were learnt from the Indians, for
example, shower dogs with an herbal bath or rub them in with Kusuwe
(Bixa orellana) to improve their hunting capacities.
•
Pregnancy – Plants and recipes used to stimulate fertility, ensure a safe
pregnancy, as contraceptive or to provoke abortion.
•
Urinary tract problems – Plants and recipes used to stimulate the urine
flow.
•
Vomiting – Plants and recipes used to stop or evoke (in case of an
intoxication) vomiting.
Table 2
Percentages of a) species and b) recipes used for non-Winti in de different categories made
a) SPECIES
b) RECIPES
Total nr of non-Winti species
51
Total nr of non-Winti recipes
56
% of
nonWinti
Nr of
species species
Belly/Stomach ache
9
18
Female genital wash
6
12
Blood problems
4
8
Cuts and wounds
3
6
Vomiting
3
6
Indian charms
3
6
Pregnancy
2
4
Urination problems
2
4
Hepatitis (gari)
2
4
Fever
2
4
Fractures
2
4
Bruises
2
4
Other
11
22
% of
nonNr of
Winti
recipes recipes
Belly/Stomach ache
9
16
Female genital wash
7
13
Blood problems
5
9
Cuts and wounds
4
7
Pregnancy
4
7
Vomiting
3
5
Indian charms
3
5
Fever
3
5
Urination problems
2
4
Hepatitis (gari)
2
4
Bruises
2
4
Fractures
1
2
Other
11
20
Total
Total
51
100
56
100
During this field work we also collected information about the physical
properties of plants. These are, in this case, outstanding physical properties that
can be observed by human senses as, for example, colour, smell, or a typical
growth form. Table 3 shows the categorization of the physical properties of the
collected plants and the amount of species and recipes collected within each
33
category. Below you can find an alphabetically ordered description of each
category.
•
Colour – Plants with any remarkable colour present on any part of the
plant.
•
Exudate – Plants with any form of exudate.
•
Growth form – Any peculiar physical property in the growth form of a plant
as, for example, very tall trees (Ceiba pentandra, Parkia pendula), twisted
liana’s, stranglers, spines, (stinging) hairs, succulent leaves, parasitic
plants, ferns, etcetera. This category is subsequently sub-divided into:
o
Spines – Plants with thorns.
o
Hairs – Plants with a large amount of (stinging) hairs.
o
Succulent leaves – thick leaves that are able to store water.
o
Parasite plants – Plants that extracts water and nutrients from
other plants (host plants).
o
Ferns – Plants that belong to the phylum Pteridophyta.
o
Other – Plants with other outstanding physical properties
•
Poisonous – Plants that are known to be poisonous.
•
Smell – Plants with an obvious smell, pleasant or repulsive.
•
Taste – Plants with any explicit taste.
In Table 3 one can see that 40% of the plants used for Winti have a peculiar
growth form, another 27% have a peculiar smell. From the plants used for nonWinti, the categories ‘smell’ and ‘grow form’ are somewhat less important. Other
categories like colour, poisonous, exudate, and taste are much less represented.
34
Table 3
Species with peculiar properties for a) species used for Winti and b) species used for NonWinti.
a) WINTI SPECIES
b) NON-WINTI SPECIES
Total number of Winti
species
89
nr or
species
% of
Winti
species
69
78
Growth form
- Spines
- Hairs
- Fern
- Succulent
leaves
- Parasite
- Other
Smell
Colour
Poisonous
Exudate
Taste
36
5
3
3
40
6
3
3
2
2
2
21
24
13
8
3
2
Total
86
Total nr of
species with a
peculiar
property
Total number of non-Winti
species
51
nr or
species
% of
nonWinti
species
39
76
15
6
1
3
29
12
2
6
0
0
2
24
27
15
9
3
2
Growth form
- Spines
- Hairs
- Fern
- Succulent
leaves
- Parasite
- Other
Smell
Colour
Poisonous
Exudate
Taste
0
5
19
5
2
4
2
0
10
37
10
4
8
4
97
Total
47
92
Total nr of
species with a
peculiar property
In Table 4 one can see wherefore species used for Winti that have a
peculiar ‘growth form’ and ‘smell’ are used, according to the categories described
on page 30-33. Most of the plants with a peculiar growth form are used for tapu,
protection (47%) and against the evil (22%). Most of the plants with a peculiar
smell are used to reassure a certain Winti (46%) and for Yorka (29%).
No trend is observed when plants used for non-Winti that have a peculiar
‘growth form’ and ‘smell’ are set along the categories described on page 33-34
(like belly ache, female genital wash, blood problems, etcetera). See Appendix 3
for these tables.
35
Table 4
Plants used for Winti with a) a peculiar growth form and b) a peculiar smell.
a) WINTI SPECIES
b) WINTI SPECIES
Total number of species with
peculiar growth form
36
nr or
species
% of
growth
form
17
8
6
6
4
4
4
3
3
3
2
2
2
1
1
1
0
47
22
17
17
11
11
11
8
8
8
6
6
6
3
3
3
0
0
139
Tapu
Evil
Chase away a Winti
Love
Reassure a Winti
Call a Winti
Bakru
Kromanti
Wisi
Fodu
Akantamasi
Yorka
Tool
Money
Kon tranga
Yeye
Apuku
Total
Total number of species with
peculiar smell
24
nr or
species
% of
smell
Reassure a Winti
Yorka
Tapu
Call a Winti
Apuku
Yeye
Evil
Chase away a Winti
Bakru
Love
Kromanti
Wisi
Fodu
Akantamasi
Tool
Money
Kon tranga
11
7
6
6
9
6
4
3
3
2
2
2
2
0
0
0
0
46
29
25
25
38
25
17
13
13
8
8
8
8
0
0
0
0
Total
63
263
Figure 9 shows which plant parts are being used by Mawdo. Here we can
see that, in the majority of the cases, the leaf or the whole plant is used. Similar
divisions are also found among the plants collected in the markets in Paramaribo,
Albina, Nickerie, Moengo, and Saint Laurent du Maroni in French Guiana (van
Andel et al, submitted), whereby 35% of the marketed plants consisted of leaves.
Leaves are thus the most used plant part in Suriname. This is not surprising when
we take into account that most of the active ingredients of plants can be found in
their leaves.
Local Language
The language spoken among the Maroons living in Bigiston is Aucan. The lingua
franca spoken between the Maroons and the Amerindians is Sranantongo, since
the Amerindians have their own language (Carib). Aucan language has some
peculiarities when compared to Sranantongo. The ‘r’ is often not pronounced or
changed to an ‘l’. For example, the word for ‘sleep’ is, in Sranantongo, ‘sribi’. In
36
Figure 9: Percentage of plant parts used by Ruben Mawdo
Aucan, this word becomes ‘síibi’. ‘Weri’ is a Sranantongo word for ‘tired’. In
Aucan, this word is pronounced as ‘weli’. We sometimes encountered some
difficulties in properly spelling the vernacular names of plants. Often we only
found the real meaning of a vernacular name when, later on, the same plant was
collected with a non-Aucan field assistant. A good example is ‘Amóoman’
(Lycopodiella cernua) that was first collected with Mawdo. Later, the same plant
was collected in another region of Suriname, under the name Amoroman, which
comes from ‘A moro man’ and means ‘he is more (stronger) than a man’.
37
38
Discussion
Plants collected with Mawdo
Not all of the plants mentioned by Mawdo were collected during our field work in
Bigiston. This was due to different reasons; a plant was already collected before,
it was not possible to find a plant during our stay in Bigiston or, a plant was, for
one reason or the other, forgotten or neglected by us.
Fifteen of all species mentioned, and consequently used by Mawdo, were
not collected during our stay in Bigiston (see Appendix 2). The total amount of
species used by Mawdo is therefore not totally represented by the 122 species
collected, but should be increased with 15, to 137. Since all these 15 species
were used for Winti, does the percentage of species used by Mawdo for Winti
amount to 76% (see Figure 11). We were able to identify all these 15 species,
except for one, since they were collected under the same vernacular name
elsewhere in Suriname. The one species not identified is the so called Kromanti
uwii (Kromanti – spirits of the air pantheon – leaf). Different scientific names
were collected for this plant: Pityrogramma calomelanos, Psychotria capitata or
Struchium sparganophorum. These names were found in the literature (van ‘t
Klooster, 2003 and H. Heyde, 1985), on the markets and were collected by us
elsewhere in Suriname. Since we did not collect this plant with Mawdo, we were
not able to identify which one of these species is the Kromanti uwii mentioned by
him.
Figure 11: Percentage of species used for Winti and non-Winti purposes.
There were also some species that were not mentioned by Mawdo but that
were clearly planted in his yard at Gronkiki (see Appendix 2). Since these plants
were frequently used in other regions of Suriname and probably purposefully
39
planted, I assume that they are also being used by him, but that he, for one
reason or the other, did not mention their use. One example is Báaka taya (black
taya – a typical Araceae leaf), Philodendron melinonii, used all over Suriname to
protect house and yards from evil spirits (see Figure 10). This plant was growing
on Mawdo’s garden and clearly planted. Since it was not mentioned by him, I can
not be sure about its use.
Figure 10: Báaka taya (Philodendron melinonii), used to protect house and yard from evil spirits
(picture by S. Groenendijk).
Mawdo’s Winti plants and the literature
There are many publications on the folk medicine of Suriname, but unfortunately,
many use only vernacular names, ignoring the unique scientific name of each
plant. Those which do mention scientific names often mention wrong or outdated
ones. Unfortunately, there are no means available to verify their accuracy.
Therefore, I will assume that species with corresponding vernacular names are
the same. As a result, the comparison between the species collected with Mawdo
and the one mentioned in the literature may not always be completely reliable.
The comparison therefore suggests that further research on the uniqueness of a
Winti-priest’s knowledge on the use of medicinal plants would be a worthwhile
undertaking.
In order compare the plants used for Winti by Ruben Mawdo I used the
following publications: Heyde (1987), Heyde (1985), van ‘t Klooster et al. (2003),
Lanjouw and Uittien (1935), May (1965), Ostendorf (1962), Sedoc (1992),
Slagveer (1990), Stahel (1944), Stephen (1985), Stephen (1979), Stephen
(1998), Wooding (1972), and Zaalman (2002). I also compared the plants used
40
by Mawdo with plants sold on the markets in Suriname and French Guiana (in St.
Laurent du Maroni, on the border with Suriname), listed in van Andel et al.
(submitted), and with the plants collected by our team elsewhere in Suriname.
This comparison is made using plants that were collected with Mawdo, not
including those mentioned by him but not collected.
Out of the 106 plants used by Mawdo for Winti were 94 species (88%)
mentioned in the literature, sold in the markets or collected by our team
elsewhere in Suriname. Only 12 species (12%) were exclusively used by Mawdo.
The picture looks completely different when we compare the recipes used by
Mawdo and those mentioned in the literature. With Mawdo we collected 92
recipes for Winti (62% of the total number of recipes). Only 9% of these recipes
were mentioned before in literature. Káabasi (Crescentia cujete), for example, is
a calabash used as a tool to pour the water from an herbal bath and is
extensively used elsewhere Suriname for the same purpose. The remaining 91%
of the recipes used by Mawdo were never recorded as such before. Mawdo’s
recipes either did not correspond at all with the literature, or had the same
purpose (for example, to chase away evil spirits) but with completely different
ingredients. Some recipes had the same purpose and one or two corresponding
ingredients, but with no further similarities. Box 3 shows an example of a recipe
mentioned by Mawdo and a recipe mentioned by Sedoc, 1992.
Box 3:
The first example is a recipe mentioned by Mawdo. The second is a recipe
mentioned in Sedoc (1992). Both are used to reassure your Yeye (your own
spirit) and have one ingredient in common: Malembelembe (Piper marginatum).
Apart from sharing one plant species, the recipes are very different.
Mawdo’s recipe for your Yeye:
-
Mash Malembelembe, Pije pije pau (Lippia alba), Gaan masusa (Renealmia
alpina), Smee uwii (Ocimum spp.), Kapasji uwii (Siparuna guianensis),
Angumangamaka (Lantana camara) and put them all into a tub. Add one
warm beer (faya biri), some pompeia perfume and cold water. Wash
yourself with this herbal bath so that your Yeye will feel good.
Sedoc’s recipe for your Yeye:
-
Add to an herbal bath: Malembelembe (called here Aneisi wiwiri), seven of
your preferred flowers, Asisi (ashes), and different kinds of oils, perfumes
and spices. While you are preparing this herbal bath you should name all
the things that are bothering you at that time. Let the herbal bath soak in
for one night before washing yourself with it.
41
Mawdo’s species, recipes and the literature
About 88% of the species collected with Mawdo were also found in the literature,
sold in the markets or collected by our team elsewhere in Suriname, while only
9% of his recipes were published before. Do all Winti-priests have their own
specific herbal preparations? Why are the majority of the species but only very
few of the recipes used by Mawdo also used by other Winti-priests?
Many plants have typical physical properties, such as a bright colour or
smell, which attracts human attention. Our results indicate that most of the
species used have typical physical properties that trigger human senses. Besides,
characteristics of plants are very often associated with parts of the human body,
animals or objects. The colour yellow is, for example, often associated with the
digestive system due to its correspondence with the colour of bile and hepatitis. It
is thus quite logic that a plant with yellow flowers is used in the case of a
bellyache. This principle is called ‘Doctrine of the Signatures’ (Wikipedia, 2007)
and will be further explained below. Thus, if a species has any peculiar physical
property, it is likely that people associated this property with a similar-looking
body part, illness or spirit. The same species are therefore more likely to be used
in different regions in Suriname, simply because they have physical properties
that attract human attention or relate to a certain part of the human body.
However, this is not the only reason why people use plants. Centuries of
trial-and-error experiments have resulted in the discovery of medicinal plants. If
one plant with yellow flowers does not remove the stomach pain, a second one is
tried, until the one which has the power to take away the pain is found. Culture
and ancient knowledge has had its influence too. Slaves from various African
regions and tribes were brought to Suriname (Wooding, 1972). Once in
Suriname, slaves had to learn how to use the new species around them. They had
to adapt their knowledge to the new situation, where only a few of the in Africa
traditionally used plants where found. New species had to be searched to replace
the ones used in Africa. The different tribes had the chance to share and
exchange their own traditions and knowledge on medicinal plants during the
slavery period. After the runaway, this formerly common and widespread
knowledge had the chance to evaluate separately, borrow elements from the
Amerindians and evolve further. Since it is easier to remember and to pass on the
knowledge about specific species used as opposed to complex and precise
recipes, the evolution of recipes changed faster than the evolution of the species
used. Therefore different regions in Suriname use the same species but not the
same recipes. Recipes allow, furthermore, a personal touch of the Winti-priest,
like the addition of symbolic elements such as beer, cloth or gunpowder.
42
It is more difficult to apply the theory of trial-and-error to plants used for
Winti. How can someone know that a specific plant is indeed reassuring a
Kromanti spirit? And, if it does not work, which one to try next? The Doctrine of
the Signatures plays a significant role within Winti recipes. To illustrate, I will use
the case of Kromanti. Kromanti are spirits that belong to the air pantheon, also
known as the flying Wintis. They are very strong and powerful, capable of
bringing diseases to the ones who do not follow established behaviour rules
(Stephen, 1985). Since Kromantis are linked with the air, strength and power,
they are often associated with plants that have typical growth forms that are
‘hanging in the air’ or that imply great ‘power’. Examples are exceptionally large
trees (e.g., Ceiba pentandra or the ‘aggressive’ strangler Ficus), parasites like
Oryctanthus florulentus and Phthirusa stelis (both known as Pikin fóo kaka –
small faeces of a bird – referring to the way in which these plants are dispersed)
which insert their roots in a host tree and suck their juices. Such ‘powerful
plants’, that either grow very high or that are capable to kill their host and that
‘hang in the air’, are often associated with Kromanti.
Two factors influenced therefore the fact that most of the plant species but
only very few of the recipes collected with Mawdo were found elsewhere: 1)
Plants that have an outstanding physical property have a bigger chance to be
used by humans, simply because they catch human attention and can be
associated with certain parts of the human body or specific spirits. 2) Knowledge
of recipes evolves faster than knowledge of species, because recipes are more
complex and thus harder to remember and pass on to the next generation.
Doctrine of the Signatures
The Doctrine of the Signatures is an ancient philosophy that probably was first
documented in China and emerged in Western cultures during the Middle Ages
(UCLA, 2007). The Doctrine of the Signatures states that plants carry certain
parts (signs) that indicate where they can be used. Parts of the plant, or even the
place where it is growing, are associated with certain parts of the human body,
animals or objects and therefore used for these parts of the human body, animals
or objects. Nature itself thus provides indications on how and where plants should
be used. Coles (1938) associated the Walnut (Juglans spec.) with the human
brain: The external green bark resembles the skin wherewith the head is covered,
the ‘wooden’ shell resembles the scull and the kernel the brains. According to
Coles, each part of the Walnut can be used for the part of the human body it
resembles.
43
A good example from Suriname is the so-called Kíibi uwii (Psychotria ulviformis),
a small herb growing on the forest floor (see Figure 12). Since the leaves of this
herb have similar colours to the dead leaves on the underground it is very difficult
to locate. According to our informants, this is the reason why this plant is being
used to become invisible: By tying this plant up to your body and by wearing
black clothes on top you become invisible. Another example of a plant that shows
this principle is the so called Dáai tetey (twisting liana). Dáai teteys are, in fact,
three or more lianas twisted together, growing in a plait-like form. Which species
compose the Dáai tetey is irrelevant. The Dáai tetey is used to untie yourself from
a person that loves you or has a strong influence on you, but with whom you do
not want to be together with. You should make an herbal bath with different
ingredients and after washing yourself with it, untwist the Dáai tetey. You are
then able to free yourself from the unwanted influence of this person. Since the
lianas of the Dáai tetey are strongly attached to each other, it resembles the
person who is strangling you. Freeing the lianas from each other makes you free
yourself from this person.
We do not argue that the Doctrine of the Signatures is applicable to all
species used by Mawdo. In many cases we could not distinguish a trend between
the peculiar properties and the uses of plants. Almost half of the plant species
with a remarkable growth form were used for tapu (protection) and a similar
percentage of the plants with a remarkable smell were used to reassure a certain
Winti.
Figure 12: Kíibi uwii (Psychotria ulviformis) used to become invisible (Picture by R. Havinga).
Almost half of the plants with a remarkable growth form are used for tapu.
Does that mean that ‘growth form’ is directly related to the use tapu, or does it
44
have to do with the fact that one of Mawdo’s specializations is making tapus?
Further research is needed to find out why people associate certain plants with
spiritual forces and what the perceived effects of these plants are.
It is not surprising that most of the plants collected with Mawdo that have
a peculiar smell are being used to reassure a certain Winti. Throughout Suriname,
spirits are reassured with (pleasant) smelling plants, oils, incense, alcohol,
perfumes, etcetera (Stephen, 1985; Stephen, 1998; Sedoc, 1992). The most
frequently used recipe with ‘pleasant’ smelling plants, perfume and oils is the so
called ‘switi watra’ – sweet water – used to reassure your Yeye (soul). The
perception of ‘pleasant’ or ‘repugnant’ smell is very personal and depends on
people’s former experiences and cultural backgrounds. Our perception of smell
may thus vary strongly from the perception of the Maroons. Maroons might use a
plant to reassure a certain Winti that has, in our opinion, an unpleasant smell but
that, for them, is very suitable to please that particular spirit. Box 4 shows two
examples of smelly plants used for Winti. By coincidence is the plant with, in my
opinion, a repugnant smell, used to chase away Bakru (a small spirit that can be
bought off to do harm) and the plant with a pleasant smell used to reassure
Yorka (a spirit of a deceased person).
Box 4:
Two examples of plants with a peculiar smell used for Winti.
−
Bongila (Sesamum orientale) plants have a strong and repugnant smell.
The leaves of this plant are used together with the leaves of Kakanoto
(Jatropha curcas) and of Tabaka uwii (Nicotiana tabacum) in an herbal
bath to send Bakru away. You should mash the leaves of both plants and
put then into a tub, add a bit of spirit, mashed Konofroktu (garlic) and
water. After washing yourself Bakru will go away.
−
Man pali udu (Campomanesia grandiflora) plants have, in our opinion, a
sweet ‘guava’ like smell. It is being used together with Djindja masusa
(Zingiber zerumbet) Weti katun (Gossypium barbadense), Atuku (Annona
muricata), Pije pije pau (Lippia alba), Angumangamaka (Lantana camara),
Sneki uwii (Eryngium foetidum), Yooka pesi (Senna quinquangulata), most
of which also have a sweet smell. All these plants are put into a tub, a bit
of pimba (a white clay ball), spirit and water is added. After washing
yourself with this herbal bath, the Yorka that was troubling you will feel
good.
45
It would be interesting to do further research on the relation between the use of a
certain plant species and the way in which local people sense and perceive it.
Literature on Winti
Almost no ethnobotanical research has been done on Maroon traditional healers.
The general opinion in Suriname is that all Winti-priests keep their recipes as a
secret. This is influenced by the fact that Winti was forbidden until 1971
(Kreukels, 2002). It can be threatening for a Winti-priest to make his knowledge
public, since there is a lot of competition between traditional healers and one
might steal each others knowledge and clients. Furthermore, many people in the
inlands do not have the opportunity to enjoy a proper education or the financial
capacity to publish their knowledge on paper. Most literature available on Winti is
written by fotoman – people living in or near the city of Paramaribo. This
becomes evident when we have a look at the recipes mentioned by Stephen
(1985;1998) or Sedoc (1992). The majority of their recipes require industrial or
non-native ingredients such as fragrant oils, spices, special chalk, asafetida
(smelly paste originated from India), textiles, etcetera, which can only be
purchased in bigger cities. Mawdo’s recipes consist of many more forest
ingredients than those described in the literature. The bonuman mentioned by
Zaalman (2002) used many forest plants, but recipes were not described in
detail.
It is evident that the method in which dresis (traditional medicines) are
prepared by Mawdo in the inlands of Suriname, is completely different from those
mentioned in the literature. The following question therefore arose: Is the
knowledge on how to use medicinal plants unique for each Winti-priest or is this
knowledge regionally bound?
Because knowledge of the recipes used probably evolved separately in the
different regions of Suriname, one could presume that this knowledge is
regionally bound. In other words, plants and recipes used by Mawdo may also be
used by other Winti-priests in the surroundings of Bigiston. Furthermore, the
recipes published by Stephen (1998) are much more similar to those of fellow
Creole Sedoc (1992) than to the ones mentioned by Mawdo.
Suriname’s interior houses many traditional healers. Only between Albina
and Bigiston, separated by forty-five minutes boat ride, are five other Maroon
healers active. Imagine the astonishing amount of knowledge that is still lying out
there! Since Mawdo is the only healer studied in this region, we are unable to
state whether Mawdo’s knowledge is unique or whether it is typical Marowijne or
46
Aucan knowledge. I have seen very little to no contact between Mawdo and other
traditional healers in the surroundings of Bigiston. However, one informant did
mention that Mawdo occasionally meets with other Winti-priests in his temple.
Mawdo himself said he received most of his knowledge on plant use from his own
Obias (spirits who give Winti-priests their supernatural powers), but little is
known on the exchange of knowledge between traditional healers in Suriname.
Frequency of use
We were not able to measure the frequency of use of the recipes and
species collected. We collected plants and recipes, but did not have the means to
measure how often a certain recipe was prepared and used.
By observing the amount of recipes collected for a certain species one can
speculate on its frequency of use. As in bread: there are many different recipes to
prepare bread (at least in The Netherlands) because bread is being consumed
everyday by the entire population. However, there are very few recipes for a
cherry cake, simply because a cherry cake is not being consumed that often. Nine
different recipes are collected for Ayun tetey (Mansoa alliacea). One can assume
that this species is the one most frequently used by Mawdo.
This relation is, however, not unfailing. How often a species or recipe is
being used depends on its utility and the quality of its practical use. Since, for
example, a cold is a more common infection than tuberculosis, one can assume
that plants used to cure a cold are used with a higher frequency than plants used
to cure tuberculosis, regardless of the amount of recipes collected for that plant.
A species can be frequently used even if only one recipe is collected for
because it, for example, works successfully. This is the case of Bóokobatá uwii
(Codonanthe crassifolia), which literally means ‘broken bottle plant’. Bóokobatá
uwii is frequently used, although only one recipe is collected for this plant. It is
used in an herbal bath to wash your feet. An herbal bath with Bókobatá uwii is
always present at the edge of Mawdo’s Winti-oso (a holy place where all objects
needed for Winti rituals are stored). By washing your feet with this herbal bath
you will be able to walk over broken pieces of glass. Walking over broken peaces
of glass (in a trance situation) is a tradition that originated in Africa (Christoph et
al. 2000). Since the entrance of Mawdo’s Winti-oso is covered by glass splinters
(see Figure 3b), he needs to, in order to freely enter his temple, use this plant on
daily basis.
47
Further research on the frequency of use of medicinal plant species and
recipes would be interesting to give more insight to the importance specific
species have to the studied community and their practices.
Working with Ruben Mawdo
The use of medicinal plants in the inlands of Suriname is only studied with one
obiaman, Ruben Mawdo. A better understanding in the variety of knowledge and
of use of medicinal plants would be achieved if other traditional healers would
have been studied too. This would have also afforded a better and more accurate
comparison in plant use between different traditional healers.
Working with Ruben Mawdo was not always easy. Besides his strong
personality, there was a language barrier. In the beginning, when we were not
yet confident in speaking and understanding Aucan, it was sometimes difficult to
understand each other. At first, Mawdo was slightly uncommunicative, especially
when discussing Winti. As time passed, trust was established and he started to
share his Winti practices and knowledge with us. However, as time passed by, he
became complacent. This was demonstrated not only in a decline in his
eagerness, but also in a decline in the accurateness of the recipes given. Recipes
were transmitted in a more general manner. For example, only ‘fu yu Yeye’ (for
your Yeye – your soul) was provided as a description instead of a more detailed
and complete recipe. I think this is attributable to the fact that we were more at
ease with the entire setting and were becoming familiarized with his ways of
preparing recipes and the language used. Further interrogation from our side
was, at these moments, sometimes neglected. All these factors (language barrier,
reticence and idleness of our informant, lack of further interrogation from our
side) could have had an effect on the completeness and preciseness of the
recipes collected. However, if we compare the details of the recipes that Mawdo
gave us with the existing literature, we realize that he has shared a body of
knowledge with us few other healers ever shared with any ethnobotanist in
Suriname. We are very much aware that we had a unique opportunity to work
with him and document a part of his knowledge.
48
Conclusion
The main question of this research was: Which plants are being used by Ruben
Mawdo for Winti purposes? A complete species list can be found in Appendix 1.
Since the vast majority of the plants collected with Ruben Mawdo are used for
Winti, it is clear that he is very much engaged in Winti practices. He is able to
cure his patients by consulting spirits about the causes and origins of the problem
and about the treatment methods, tools and plants needed.
One of Mawdo’s specializations is the preparation of tapus, protective
amulets or baths that provide shelter against evil, such as, wisi (black magic),
evil spirits, gunshots, machete cuts, and etcetera. He is also very much
concerned with reassuring Wintis, so that they will be more eager to help him.
Mawdo’s knowledge on medicinal plants appear to be quite unique, since
most recipes collected with him have never been published or otherwise
mentioned to us by other informants in Suriname. To find out if his healing
techniques are typical to the Marowijne region or the Aucan tribe, more
ethnobotanical research is needed. It would be necessary to study and register
the use of medicinal plants by other traditional healers in the region of Bigiston,
upper Marowijne / Tapanahony region, and in other parts of Suriname.
Most of the plants used by Ruben Mawdo have outstanding physical
properties, like a typical growth form or a peculiar smell. The Doctrine of the
Signatures seems to play an important role in Mawdo’s plant use, but for quite a
few species we were not able to trace the relation between their physical
properties and their use. Further research is needed on the reason why people
associate specific plants to certain Wintis and/or other supernatural matters.
There is a clear distinction between recipe ingredients used by Ruben
Mawdo and those mentioned in the Winti literature. The literature revealed many
industrialized ingredients such as oils, perfumes, spices, alcohol, etcetera, while
Ruben Mawdo’s main ingredients are plants that can be collected out of the
forest. The literature on medicinal plants used within Winti is rather scarce and
from a botanical point of view incomplete since it often lacks a good and/or
correct representation of the scientific names.
49
50
Acknowledgments
I’m sincerely grateful to all who had the time and the patience to go with us into
the field and who openly shared their valuable knowledge with us. Gran tangi fi fu
alla suma dati ben yepi unu drape tapu a busi: Ruben Mawdo, Norbert Eersteling,
Yolanda Amimba, gran tangi fi!
Thanks to all others that, in one way or the other, helped us out tapu a mooi
kondre: Edith Adjako, gran tangi fu a swiiiti njang, a kiin kosi and fu vertalen alla
sani gi unu, je bent geweldig! Emmolien Amimba, gran tangi fu alla dey we ben
waka tapu a foto anga busi, a ben de mooi! Iwan Wachter, bedankt voor de leuke
tijd tapu Marchallkreek en al die keren die we bij jou thuis hebben mogen eten!
Albie Poeketie, gran tangi fi fu a botu, a ben de heel handig! Chris van der
Hoeven and kids, Daphne Koopmans, Sanne de Korte.
Special thanks to Reinout Havinga and Tinde van Andel with whom it was a
pleasure to work. Also to all colleagues who helped our way out in the field and in
the Herbaria: Marion Jansen-Jacobs, Paul en Hiltje Maas, Lubbert Westra, Uwe
Scharf, Hendrik Rijpkema. We are thankful to the staff of the National Herbarium
of Suriname for their collaboration: Caroline Chin, Angela Grant, Sabitri Doerga
and Iwan Molgo.
Also thanks to my Gatinho, for being there all the time; Bath Scheba and my cute
big brother Dan (saudades!), for correcting my horrible English and for giving
valuable comments; Djaine-Paine por passar horas dezenhando meu mapa - ficou
lindo! Gabizinha, valeu pela correcao e principalmente pelo apoio moral; Mam
voor de geode raad; de rest van de familie; Ria & Theo, voor de SUPER
bijgedrage; and many others!
This research would have not been possible without the financial support gained
from: Dr Hendrik Muller's Vaderlandsch Fonds, Alberta Mennega Stichting,
Stichting Fonds Dr. Christine Buisman, Trajectum-beurs, Facultaire Reissubsidie,
Ria and Theo Wiendels. Thank you all!
51
52
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57
58
Appendices
Appendix 1
All species and recipes collected with Ruben Mawdo
Legend:
*
Legend of family abbreviations
**
Legend of harvested part
***
Legend preparation
* Legend of family abbreviations
Full family
name
** Legend of Harvested Part
Abbreviation
Full family name
Abbreviation
ACAN
Acanthaceae
LAMI
Lamiaceae
A
AMAL
Amaryllidaceae
LAXM
Laxmanniaceae
B
Bark
AMAR
Amaranthaceae
LECY
Lecythidaceae
F
Fruits
ANAC
Anacardiaceae
LEUC
Leucobryaceae
L
Leaves
ANNO
Annonaceae
LOGA
Loganiaceae
W
Wood
APIA
Apiaceae
LYCO
Lycopodiaceae
WP
Whole plant (incl. roots)
APOC
Apocynaceae
MALV
Malvaceae
WPa
Whole plant above ground
ARAC
Araceae
MARA
Maranthaceae
O
Other
AREC
Arecaceae
MELA
Melastomataceae
ARIS
Aristolochiaceae
MORA
Moraceae
ASTE
Asteraceae
MUSA
Musaceae
BEGO
Begoniaceae
MYRT
Myrtaceae
BIGN
Bignoniaceae
NEPH
Nephrolepidaceae
BURS
Burseraceae
PEDA
Pedaliaceae
CAMP
Campanulaceae
PHYT
Phytolaccaceae
CECR
Cecropiaceae
PIPE
Piperaceae
CHRY
Chrysobalanaceae
POAC
Poaceae
CLUS
Clusiaceae
POLP
Polypodiaceae
COMM
Commelinaceae
RHIZ
Rhizophoraceae
CYAT
Cyatheaceae
RUBI
Rubiaceae
CYCL
Cyclantaceae
RUTA
Rutaceae
DRYO
Dryopteridaceae
SAPI
Sapindaceae
ELAE
Elaeocarpaceae
SCRO
Scrophulariaceae
EUPH
Euphorbiaceae
SELA
Selaginellaceae
FABA
Fabaceae
SIPA
Siparunaceae
FUNG
Fungi
SOLA
Solanaceae
GENT
Gentianaceae
URTI
Urticaceae
GESN
Gesneriaceae
VERB
Verbenaceae
HAEM
Haemodoraceae
VISC
Viscaceae
HELI
Heliconiaceae
ZING
Zingiberaceae
IRID
Iridaceae
Abbreviation
Description
Arial root
*** Legend of Preparation
Abbreviation
Description
HB
Herbal Bath
P
Poultice
T
Tea
O
Other
59
Peculiar
physical
property
Growth form
Collection
Numbers
Tinde van
Andel
(TvA)
Vernacular names
Au = Aucan
Sr = Sranantongo
SD = Surinamese Dutch
L
L
x
x
5132
5128
5129
Kasun (Au)
Manya (Au)
Manya (Au)
Anacardium
occidentale
Mangifera indica
Mangifera indica
ANAC
ANAC
ANAC
L
L
5131
Kasun (Au)
Anacardium
occidentale
ANAC
L
5130
Kasun (Au)
Anacardium
occidentale
ANAC
WP
5054
Maputu putu (Au)
Cyatula prostrata
AMAR
WP
4965
Maputu (Au)
Cyathula sp
AMAR
Wpa
5083
Hymenocallis
tubiflora
AMAL
Busi ayun uwíi (Au)
Other
WP
Family*
Smell
5025
Havested part**
Justicia pectoralis
Recipe
y HB Make a HB out of Manya, Lemiki, Kasun and a bit of spirit. Add cold water
and wash yourself for libi langa anga gaande (extending lifetime and living
great).
y HB HB as Tapu - people cannot kill you. Break leaves of busi makoko and put
with leaves of Manja (mango) and Kasun (cashew) in a tub. Add water and
a bit of spirit. Wash.
great).
y HB Fungu hairs are used in a HB (cold water) together with Lusa, Kajsu uwii
and gunpowder. Washing with this bath prevents you from being hit by
bullets.
y HB HB to have Fodu make sure you get money. The ingredients for this HB are
Maputu putu, Pemba, Switi sopi, Kóu ati and Pompea.
y HB Used for "fodu snaki". HB is made in combination with other plants and is
used to wash the skin.
y HB Mash whole plant in the mata, add water and a bit of spirit. Wash yourself
with this HB to cach Bakru.
y HB It's used in HB for 'Yeye' and 'Fodu'.
Winti y = yes; n = no
ACAN
Preparation***
Tonne wii (Au)
Species
60
5079
5080
5005
Eryngium foetidum Uma sneki uwii (Au)
Eryngium foetidum Uma sneki uwii (Au)
Allamanda
cathartica
APIA
APOC
x
x
x
x
4986
Kiin Tongo (Au)
ANNO Guateteyria
scandens
APIA
4985
Kiin Tongo (Au)
ANNO Guateteyria
scandens
x
4984
Kiin Tongo (Au)
ANNO Guateteyria
scandens
x
x
Atuku uwíi (Au); Zuurzak 5134
(SD)
Other
ANNO Annona muricata
Family*
Smell
x
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
L
L
L
A
L
F
L
L
Take 12 fallen leaves and boil it with a little salt and spirit. Drink it in case
of high blood pressure, it will then go down.
Recipe
Eating the ripe black fruits cleans your tongue.
Decoction of this plant together with a spoon made out of Kaábasi, is used
to cure stomach pains. Drink the decoction during half a day (from 6am to
12pm), and don't eat anything during that time.
n T
Used to make 'Gari' (hepatitis) go away. Boil leaves with a bit of salt and
drink it. 'It pulls everything out of you belly' (laxative).
y HB Use Djindja masusa together with Weti katun, Atuku, Pije pije pau,
Angumangamaka, Sneki wii, Jooka pesi. Add a bit of pimba and spirit and
wash yourself with this HB for your Yorka, so that it will feel good.
n T
y HB To have Apuku call someone you love. This person will then come to you
'voluntarily' (a spell): Pull thongs of bark from the trunk and mash then into
pulp. Add cold water, white sugar, Pompeia, beer and the leaves of Kiin
tongo.
y HB Mash leaves of Kulakatenga, Kiin tongo, Apuku uwii . Add beer, Swietie sopi
(spirit) and cold water. Wash yourslef and Apuku will feel good.
n O
n T
Atuku uwíi (Au); Zuurzak 5133
(SD)
Collection
Numbers
Vernacular names
Preparation***
ANNO Annona muricata
Species
Havested part**
Growth form
61
4957
5119
5148
5149
5100
5099
5121
Pikin donken (Au)
Sneki taya (Au)
Moko moko (Au)
Moko moko (Au)
Asyan tetey (Au)
Babun taya (Au)
Aye uwíi (Au)
Dieffenbachia
parvifolia?
Dracontium cf.
asperum
Montrichardia
arborescens
Montrichardia
arborescens
Philodendron cf.
grandifolium
Philodendron
grandifolium
Philodendron
scandens
ARAC
ARAC
ARAC
ARAC
ARAC
ARAC
ARAC
Family*
Smell
x
L
W
x
x
L,O
L
x
x
A
O
WP
WP
x
Growth form
x
x
x
Other
4956
Havested part**
Pikin donken (Au)
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
Recipe
Used when you break an arm or a leg. Mash the leaves of Busunkiinkatu
with Sneki taya and put then into a tub. Add Tjotjo oil (Awaa fatu). Tie it
on the sore spot.
Place trunks and stems across the path so no takru sani (evil spirits) can
cross them (same use as the Pina tongo s used as gates at village
entrances)
Mash the tongo and boil it with a bit of salt. Put it on the insect bite. The
poison of the insect will come out and it wil stop iching.
y HB Put leaves in a pot, boil with water and wash your baby with it if it's not
strong yet. It wil become strong. If your baby is already strong, there is no
point in using this.
n P
y HB Tie Pina tongo, Asyan tetey, Kumbu tongo and Awaa tongo on your Daai
tetey. Mash semai and make a HB out of it, add a bit of salt. Untie the
(pina, comu, awaa) tongos and the asyan tetey off it, wahs yourself with
the semai HB and untwist
y O
n HB Boil the leaves of Moko moko and wash yourself to treat fever
n P
y HB Used to chase away evil spirits (takru sani).
n HB To make the dog hunt beter, put whole plant in a cold water HB and wash
the dog with it. It will itch badly and so he can hunt beter. Also used to
chase away evil spirits (takru sani). It hurts when used at humans.
Dieffenbachia
parvifolia?
Collection
Numbers
Vernacular names
Preparation***
ARAC
Species
62
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
5078
5080
Wey konami (Au)
Clibadium
surinamense
Clibadium sylvestre Wey konami (Au)
ASTE
ASTE
x
Bidens cynapiifolia Gengie (Au)
ASTE
x
4968
Bidens cynapiifolia Gengie (Au)
ASTE
x
x
4967
Luango tetey (Au)
Aristolochia cf.
consimilis
ARIS
x
x
Pina tongo (Sr); Asã
5092
tongo (Au); Podosíi tongo
(Au)
Euterpe oleracea
AREC
L
L
L
L
Recipe
Folded premature leaves of Pina tongo are used to make Fodu faaka when a Papa snaki (a type of snake) dies you have to bury it. You put a
flag on the grave, and you attach the Pina tongo to the pole.
used against the bad influence of spirits.
In case of a cut in your skin with a cutlass: mash the leaves and put them
with a bit of salt on the cut so it won't inflame.
y HB HB to chase away Bakru. Mash leaves of this plant together with Amoman,
Tabaka uwii and Pikin nenge lansi in the mata. Add cold water and wash.
While washing, say aloud: "Baku wai wai wai!"
y O
n P
?
y HB Tie Pina tongo, Asyan tetey, Kumbu tongo and Awaa tongo on your Daai
tetey. Mash semai and make a HB out of it, add a bit of salt. Untie the
(pina, comu, awaa) tongos and the asyan tetey off it, wahs yourself with
the semai HB and untwist
y O
y HB Make a HB out of the mashed Maka tetey and Ingi sopu. Add cold water
and use Was kondre uwii as a broom to spread the water around the house.
Takru sani will go away.
W,WP n O
L
L
A
Havested part**
5112
x
Pina tongo (Sr); Asã
5091
tongo (Au); Podosíi tongo
(Au)
Euterpe oleracea
AREC
x
Maka tetey (Au)
Other
Philodendron
solimoesense
Family*
Smell
x
Collection
Numbers
5102
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
ARAC
Species
63
Eclipta prostrata
Eclipta prostrata
Eclipta prostrata
Elephantopus
mollis
Erechitites
hieracifolia
Mikania micrantha
ASTE
ASTE
ASTE
ASTE
ASTE
ASTE
Family*
Eclipta prostrata
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
WPa
WPa
WPa
WPa
WPa
WP
WP
L
5139
5140
5141
5142
5059
4963
5117
Lusa (Au)
Lusa (Au)
Lusa (Au)
Lusa (Au)
Man Kwentu (Au)
Man Luisa (Au)
Dùntwa (Au)
Other
5138
Smell
Lusa (Au)
Havested part**
ASTE
Collection
Numbers
Recipe
Decoction of Man Kwentu is used together with Filili - drink after a meal, to
stop stomach pains.
n P
If you have a wound, put on mashed leaves with a little salt and the
inflamation will go away.
y HB Put in cold water. HB is for Kromanti.
n T
y HB Mash Man batoto with Lusa and a bit of spirit. Add cold water and wash
yourself. Machete and gunshots cannot hurt you anymore.
y HB Mash Kaasi uwii with Lusa, Pije pije pau, Angumangamaka, Uma smei uwi.
Add cold water, a bit of spirit but don't add Kukusa. Wash yourself with it
to make Kromanti feel good, strong and so that it won't let you down (no
mi saka)
y HB Make HB with Kunopo uwii , Fungu, Booko bataa uwii, Uma lusa and Kukusa
(red soil). Add cold water and wash your feet with it. You won't get hurt
when walkin over broken pieces of glass.
y HB Make a HB out of Lusa, Fungu, Filili, 3 broken bottles and a little spirit.
Wash yourself for protection agains machete slashes and gunshots.
y HB HB prepared out of Djadja uwii, gunpowder, Lusa, Katjankama, Fungu,
Pikin foo kaka and Kukusa. Wash yourslef to call Kromanti to protect you
from gunshots, knifes and machte slashes
Eclipta prostrata
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
ASTE
Species
64
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Family*
Other
L
WP
x
x
x
x
x
5086
5050
5051
5052
5072
5073
5089; 5104
Sabana uwíi weti ede
(Au)
Kóu ati (Au)
Kóu ati (Au)
Kóu ati (Au)
Káabasi (Au)
Káabasi (Au)
Ayun tetey (Au)
Vernonia cinerea
Begonia glabra
Begonia glabra
Begonia glabra
Crescentia cujete
Crescentia cujete
Mansoa alliacea
ASTE
BEGO
BEGO
BEGO
BIGN
BIGN
BIGN
W
WP
WP
WP
WP
WPa
5137
Pikin nengée santu (Au)
WPa
Tilesia baccata
x
Smell
ASTE
x
Havested part**
5139
Collection
Numbers
Recipe
y HB Aiganst 'wisi'. Mash Pikin masusa in the mata and chop the wood of Ayun
tetey with the machete. Add it with a bit of strong alcoholic drink (sopi) to
cold water and wash yourself.
y HB HB for Yorka: wash with HB made of mashed Kaábasi uwii, gaan masusa
(Renealmia alpina, not collected), Pikin masusa and Ayun tetey. Add cold
water and a bit of spirit. After washing yourself your yorka will feel good.
y HB Dried shells of Kaábasi fruits are used as spoons to poor a HB with.
y HB Used in switi wata.
y HB HB to have Fodu make sure you get money. The ingredients for this HB are
Maputu putu, Pemba, Switi sopi, Kóu ati and Pompea.
y HB HB for your Yeye. Make it with Pikin nengue lansi, Kolu ati, Feba uwii, Smei
uwii, Pije pije pau, Angumangamaka, Malimbelembe. Wash yourself and
your Yeye will feel good.
y HB HB for your Yeye. HB made with cold water and the mashed leaves of
Sabana uwii weti ede, Malimbelembe, Pije pije pau; Angumangamaka; Pikin
nengue lansi and Smei uwii in the mata.
n HB Make a HB with cold water of Pikin nengue santu with a little spirit. Wash
your dog with it, it will kill game for you when out hunting.
y HB HB prepared out of Djadja uwii, gunpowder, Lusa, Katjankama, Fungu,
Rolandra fructicosa Dyadya uwíi (Au)
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
ASTE
Species
65
Mansoa alliacea
Mansoa alliacea
Mansoa alliacea
Mansoa alliacea
Mansoa alliacea
Mansoa alliacea
BIGN
BIGN
BIGN
BIGN
BIGN
Family*
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
x
x
x
x
x
x
5089; 5106
5089; 5107
5089; 5108
5089; 5109
5089; 5110
5089; 5111
Ayun tetey (Au)
Ayun tetey (Au)
Ayun tetey (Au)
Ayun tetey (Au)
Ayun tetey (Au)
Ayun tetey (Au)
x
5089; 5105
Other
Ayun tetey (Au)
Smell
BIGN
Collection
Numbers
y HB Make a HB with the mashed Ayun tetey, one beer and some salt. Wash
yourself with it and the house & land using a Switi sisibi. Evil spirits will go
away from your village.
y HB Mash Ayun tetey together with Amoman, Baaka masusa (Renalmia alpina,
not collected), Mangaasi. Put them all in a tub, add a bit of spirit and wash
yourself to create a protection of your skin.
y O
y HB Mash the wood of Ko lada tetey, Ayun tetey, Draai tetey, Gaan masusa
(Renealmia alpina, not collected) and Pikin masusa to prepare a HB. This is
used against evil spirits ('tapu fu ogri sani'). Also used to send 'Leba' away.
y P
W
W
W
W
W
Scrape Ayun tetey, add a bit of spirit and drip it in your eyes. You will
scream and cry and in the meanwhile evil things will go away.
Mash Bukuu together with garlic in the mata. Make a woodfire in the village
put a piece of oduloso (termite domatia arboreal) on the fire. Put this
mashed mixture on top of the oduloso. This will create smoke going
through the village and that will chase
y HB HB to clean house and yard, and send Bakru away. Add leaves of
Kakanoto, Ayuntetey, Amoman, Konofruktu and a little spirit. Use 'was
konde uwii' as a broom to spread out the HB around the house and village.
W
Recipe
y HB Used in a HB to send Bakru away. Mash Adunguman and Ayun tetey in the
mata and add it together with 1/2 litre of spirit to cold water. Wash.
Havested part**
W
Mansoa alliacea
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
BIGN
Species
66
5089; 5112
5003
5023
5076
5113
5114
5115
5141
5142
Tingi moni (Au)
Tingi Moni (Au)
Ziinzi tongo (Au)
Uma busi papay (Au)
Uma busi papay (Au)
Uma busi papay (Au)
Pikin papay (Au)
Pikin papay (Au)
Protium
heptaphyllum
Tetragastris cf.
altissima
Centropogon
cornutus
Cecropia obtusa
Cecropia obtusa
Cecropia obtusa
Cecropia palmata
Cecropia palmata
BURS
BURS
CAMP
CECR
CECR
CECR
CECR
CECR
Family*
Other
x
x
x
x
Growth form
x
x
x
x
x
Smell
Ayun tetey (Au)
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
O
L
L
B
L
L
B
L
W
Recipe
Used for sore throats. Mash the leaves of Ziinzi with your hands. Add sugar
and water. Drink it and your speech will come back.
When your belly hurts, drink a decoction of the bark with a little salt. The
pain will go away.
In the case of vomiting drink the tea made out of the leaves of this plant.
n P
n T
White pulp on the inner walls of the stem is removed and mixed with a little
salt. This substance is tied upon skin cuts to heal wounds.
Dry leaves are collected from the ground and boiled in water. Tea is drunk
in case of high blood pressure - it will then go down again.
y HB Mash fresh leaves in the mata, put an ax in the fire untill it turns red hot.
Put the gleaming ax in the mata with mashed uma busi papaya leaves and
add water. This will then start to boil. Add more cold water and wash
yourself with it. Yorka will go away
y HB Make a HB with the bark, together with Weiman, garlic and Baaka masusa
(Renealmia alpina)
y HB HB Yookaoko in combination with dry leaves of Busi papaya and Ingisopu
makes a Yorka go away.
y T
n T
n T
y HB Yookaokoo is used together with Ayun tetey to wash your house and yard.
Mansoa alliacea
Collection
Numbers
Vernacular names
Preparation***
BIGN
Species
Havested part**
67
5034
4988
Parinari campestris Fungu (Au)
Matáki (Au)
CHRY
CLUS
5052
5027
Lebi gado dede (Au)
Gáan Baakafutu (Au)
COMM Tripogandra
serrulata
Cyathea
microdontha
Evodianthus funifer Man tasi uwíi (Au); Pikin
Kamina (Au)
CYAT
CYCL
4957; 5092
5051
x
x
x
x
x
x
x
x
x
n O
y HB Weti gado dede and Lebi gado dede are used in HB for protection ('tapu')
y HB Weti gado dede and Lebi gado dede are used in HB for protection ('tapu')
n HB A decoction of the leaves of this plant, together with Gaan Masusa, is used
as a HB to prevent complications when giving birth.
n HB In case of fever: kook the leaves into a tea. Wash your skin with it en drink
some of it afterwards. It's good for al kinds of fever.
O
O
W
WP
WP
L
L
Strong wood used to make the Mata (morter).
y HB Fungu hairs are used in a HB (cold water) together with Lusa, Kajsu uwii
and gunpowder. Washing with this bath prevents you from being hit by
bullets.
Recipe
O
Havested part**
COMM Commelina diffusa Weti gado dede (Au)
Symphonia
globulifera
5033
x
Other
CHRY
Family*
Growth form
5032
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
Collection
Numbers
Vernacular names
Preparation***
CHRY
Species
Smell
68
Family*
5063
5064
5065
5075
Oligon (Au)
Oligon (Au)
Kakanoto (Au)
Euphorbia
thymifolia
Euphorbia
thymifolia
Jatropha curcas
EUPH
EUPH
EUPH
EUPH
Oligon (Au)
Euphorbia
thymifolia
EUPH
Euphorbia
thymifolia
5034
5062
Sloanea grandiflora Busi Kusuwe (Au)
ELAE
x
x
x
x
x
x
Other
Oligon (Au)
Triplophyllum
funestum
DRYO
Growth form
x
x
x
L
WP
WP
WP
WP
WP
WP
LL
Havested part**
5094
4957; 5092
Evodianthus funifer Man tasi uwíi (Au); Pikin
Kamina (Au)
Recipe
Boil in water and add some spirit. Drink if you have belly ache.
Decoction of Man Kwentu is used together with Filili - drink after a meal, to
stop stomach pains.
Boil 3 bracts of Bana buba with Oligon (filili) . Drink this tea only once,
after 7 months of pregnancy. Giving birht will the go easy.
Used to make a protection ('tapu') from Bakru: mash Akuba bobi, Lemiki
uwii and Oligon (Filili) in the mata and add a little spirit. Drink it and rubb it
on your skin.
y HB Bongila is used together with the leaves of Kakanoto and Tabaka uwi. Mash
them all, add a bit of spirit, mashed garlic and water. Wash yourself to send
Bakru away.
y P
n T
n T
n HB Used to wash your dog so that will beter hunt turtles. Make a HB of the
whole plant and wash your dog with it.
n T
n HB Take 20 leaves (bifid leaf counts as one leaf) and fold them like a package
and tie a wire (liana / tetey) around it. Put that in a bucked on the fire and
boil it. Then put it into a tub and let it cool down. Wash yourself with this
HB and the fever will
Báaka futu fu swampu
(Au)
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
Preparation***
CYCL
Collection
Numbers
Vernacular names
Species
Smell
69
Jatropha curcas
Manihot esculenta
Bauhinia
surinamensis
Bauhinia
surinamensis
Dalbergia
monetaria
Desmodium
barbatum
EUPH
EUPH
FABA
FABA
FABA
FABA
Family*
Uma pinda pinda (Au)
5073
4995
5069; 5151
x
x
x
Smell
Aseifi (Au)
Ko lada tetey (Au)
5069; 5150
5082
5077
x
x
x
Growth form
Ko lada tetey (Au)
Kasaba uwii (Au)
Kakanoto (Au)
5076
Other
Kakanoto (Au)
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
L
L
W
W
L
L
L
Dry the seeds of Bongila and Kakanoto in the sun. Spread them in a circle
around your house to prevent Yorca and Bakru from coming.
Recipe
y P
n T
When the person you love left you and you want him/her back, you should
rubb your skin with the mixture of the 'Uma pinda pinda', the leaves of
'Dagu te' and Florida water. Rubb it on your skin and call the person you
love. He/she will come back.
Drinking a decoction of the leaves restores urination capability.
y HB Mash the wood of Ko lada tetey, Ayun tetey, Draai tetey, Gaan masusa
y HB Make a HB of the in the mata mashed Ko lada tetey, Gaan tetey,
Kwatakama buba, Miisiki buba, cold water and a bit of spirit. If you wash
with it no evil spirit can come to you.
y HB Fill a tub with the leaves of Kasaba. Add a kilogram of salt and the content
of a bottle of beer. Fill up with water. Wash yourself. This wash counts as a
'Tapu' for not getting killed by people. It doesn't apply for killing atempts
through wisi.
y O
Jatropha curcas
Collection
Numbers
Vernacular names
Preparation***
EUPH
Species
Havested part**
70
B
B
WP
x
x
x
x
5006
5007
5108
5061
5062
5063
Loka (Au)
Koia Weko (Au)
Nekó (Au)
Neko uwii (Au)
Neko uwii (Au)
Neko uwii (Au)
Hymenaea
courbaril
Inga inaequalis
Lonchocarpus cf.
chrysophyllus
Lonchocarpus
heptophyllus
Lonchocarpus
heptophyllus
Lonchocarpus
heptophyllus
FABA
FABA
FABA
FABA
FABA
FABA
Havested part**
Other
WP
WP
WP
L,B,O y P
4979; 5104
Panga (Au)
Eperua falcata
FABA
Preparation***
Recipe
n O
n O
y O
Unclear. Used for ponsu. You need many leaves then.
Unclear. Mawdo sais something about killing with Neko , which later he
denies. This might just refer to ponsu?
Unclear recipe for love: mash (..) with a stick ('tiki'), together with coffee,
cacao, tea, ice and sugar. Then: 'lobi kon kaba' ('love comes already'/'love
has already arrived').
y HB Mash Neko with Bumbi (not collected), Ku na mi, Anduguman. Add cold
water, the contents of a bottle of beer, some pompea, sugar, and switie
sopi. Wash your skin with it for a kiin skin and for making money come to
you.
y HB Washing yourself with a HB mado out of Koia weko- bark and Kukusa (red
soil), will make Akantasi go away.
y HB Used to make pregnancy go well. You take a piece of the bark and mash it
in the mata. Put it with an (unopened) bottle of beer and one unboiled egg
in cold water. Wash youself with it and the egg is rubbed softly over the
body. If the egg falls and breaks
Mash 30-40 seeds together with the bark, pods and leaves of Panga. Add
two eggs and kukusa in the mata. Whack the substance on your skin and
machetes won't hurt you.
y HB HB used to call Kromanti. HB for protection from machete slashes. Wash
with a cold water HB of Pikin fóó kaka together with Panga .
B
4979; 5103
Panga (Au)
Eperua falcata
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
FABA
Peculiar
physical
property
Collection
Numbers
Family*
Growth form
Vernacular names
Species
Smell
71
x
x
x
x
x
5098
5099
5088
5064
Kwatakama uwíi (Au)
Kwatakama uwíi (Au)
Nyofó-udu (Au)
Parkia cf. ulei
Parkia cf. ulei
Senna alata
Senna occidentalis Koómanti sanku (Au)
FABA
FABA
FABA
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
FABA
Peculiar
physical
property
Collection
Numbers
Family*
Growth form
Vernacular names
Species
L
L
L
5004
5005
5006
Buasiman weko (Au)
Buasiman weko (Au)
Buasiman weko (Au)
Zygia latifolia
Zygia latifolia
Zygia latifolia
FABA
FABA
FABA
L
5066
Yóoka pesi (Au)
O
Senna
quinquangulata
Other
FABA
Smell
L
Boil 10 leaves of Nyofo udu and drink the tea when you are trouwing up
(puwa mofu). This will then stop.
Decoction of Kibi uwii together with Buasiman weko used to excrete wisi by
means of faeces and urine. This applies to wisi ingested through poisoning.
Boil leaves in a pot, together with 4 bottles of water. The water will turn
blue. Drink if you have 'maka' in your belly.
y HB Mash the leaves of Lebi baka with Baka uma and Busiman weko. Add
Kukusa (=lebi doti), a bit of spirit and wash your whole body during 6 days,
3 times a day. Lebi Akantamasi will then go away.
y HB Leaves and branches of Mangu are boiled with Buasiman weko. Put it with
some gunpowder on top of a pnagi in a tub. Wash yourself with it to protect
yourself against wisi.
y T
n T
y HB Used to call Wintis (like Apuku, Papa winti, Kromanti) to come and help
you. Make HB of Koómanti sanku with Koómanti uwii and Fungu (ants
nest), wash and drink.
n T
y HB Mash leaves of Kwatakama, Tabaka uwii and baaka masusa (Renealmia
alpina) . Add a bit of spirit, cold water and wash yourself with the HB. Lebi
Akantamasi will go away
y HB Make a HB of the in the mata mashed Ko lada tetey, Gaan tetey,
Kwatakama buba, Miisiki buba, cold water and a bit of spirit. If you wash
with it no evil spirit can come to you.
Preparation***
L
L
Recipe
Havested part**
72
5007
5093
Buasiman weko (Au)
Bukúu (Au)
Zygia latifolia
Ganodema
Chelonanthus alata Saka síi (Au)
FUNG
GENT
Peculiar
physical
property
Other
Heliconia
richardiana
Eleutherine
bulbosa
HELI
IRID
5017
Apuku Paálu (Au)
5178
4970
Dagu uwii (Au)
x
x
x
Bókobatá wíí (Au); Bóoko 4989; 5048
batáa uwii (Au)
Codonanthe
crassifolia
GESN
HAEM Xyphidium
caeruleum
x
Bókobatá wíí (Au); Bóoko 4989; 5048
batáa uwii (Au)
Codonanthe
crassifolia
Smell
GESN
x
Growth form
x
y O
y HB HB for feet. You're able to walk barefeet on broken glass flints after washing
with this herb. The glass will not leaves scars on your feet.
y HB To strengthen a weak person that cannot walk anymore. Cook leaves and
wash your skin with the tea. The person will walk again.
O
WP
WP
L
O
y P
Mash bulb in the mata, rub it on your skin and bakru will go away
WPa y HB HB for Apuku.
Ripe seeds are put into a shaker = saka (calabash) and the sound it
produces is used to call Komanti.
Mash Bukuu together with garlic in the mata. Make a woodfire in the village
put a piece of oduloso (termite domatia arboreal) on the fire. Put this
mashed mixture on top of the oduloso. This will create smoke going
through the village and that will chase
y O
When someone put wisi on you, you can take that away by drinking and
washing with this tea. Mash the leaves, add a bit of spirit and boil in a pot.
Drink it and wash your skin.
Recipe
WP
Havested part**
y T
L
Preparation***
5116
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
FABA
Collection
Numbers
Family*
Vernacular names
Species
73
Peculiar
physical
property
Growth form
Collection
Numbers
Tinde van
Andel
(TvA)
Vernacular names
Au = Aucan
Sr = Sranantongo
L
WPa y HB HB for your Yeye. HB made with cold water and the mashed leaves of
WPa y HB HB to chase away Bakru. Mash leaves of this plant together with Amoman,
WPa y HB HB for your Yeye. Make it with Pikin nengue lansi, Kolu at, Feba uwi, Smei
uwi, Pije pije pau, Angumangamaka, Malimbelembe. Wash yourself and
WPa y HB Mash Kaasi uwii with Lusa, Pije pije pau, Angumangamaka, Uma smei uwi.
mi saka)
WPa y HB Used in HBs for pleasant smell. Used as kitchen herb as well.
x
x
5099
5087
5088
5089
5057; 5060
5057; 5061
Kunopu uwíi (Au)
Pikin nengée lansi (Au)
Uma sume uwii (Au)
Uma sume uwii (Au)
Hyptis lanceolata
Hyptis mutabilis
Hyptis mutabilis
Hyptis mutabilis
Ocimum
campechianum
Ocimum
campechianum
LAMI
LAMI
LAMI
LAMI
LAMI
y HB Put a white Pangi, Gaan tibi, Pimba, Singafu, Pije pije pau, Kunopu uwi,
Malembelembe and cold water for a HB and wash yourself with it.
Mash leaves of Kunopu uwii and put them in a glas of with a bit of sugar
and cold water. Drink it and pain jn your stomach will go away.
LAMI
n T
L
5098
Kunopu uwíi (Au)
Hyptis lanceolata
Recipe
LAMI
Other
L
Family*
Smell
5097
Havested part**
Kunopu uwíi (Au)
Hyptis lanceolata
Preparation***
LAMI
Species
74
4972
Lycopodiella cernua Amoman (Au)
LYCO
4974
Dobrodua (Au)
Strychnos cf.
mitscherlichii
LOGA
5003
Adunguman (Au)
Spigelia
hamelioides
LOGA
5002
Adunguman (Au)
Spigelia
hamelioides
LOGA
4960
Maipa kunsu (Au)
Octoblepharum
albidum
LEUC
4958
Couratari cf.
stellata
LECY
x
x
Growth form
x
x
x
x
y O
n T
n P
y HB Used in a HB to send Bakru away. Mash Adunguman and Ayun tetey in the
mata and add it together with 1/2 litre of spirit to cold water. Wash.
y HB Mash Neko with Bumbi (not collected), Ku na mi, Anduguman. Add cold
water, the contents of a bottle of beer, some pompea, sugar, and switie
sopi. Wash your skin with it for a kiin skin and for making money come to
you.
n O
y HB ?
WP
B
O
WP
WP
W
WP
Wood is soaked in alcohol for health promotion.
When you cut your skin: stamp the moss and bind it with a cloth arround
the cut together with a bit of salt. It will stop the bleeding.
In case of pain in the belly: Scrape bark, cook it with a bit of salt and drink
it. The pain will go away.
Planted on graves to let the Yorka ascend ('gwa loktu')
y HB HB of Man tasi uwi, together with Amoóman, a little spirit and some beer,
is a 'tapu' for wisi. You will not be killed through the wisi that someone has
put upon you.
Recipe
L
Havested part**
Luabí (Au)
5057
Cordyline fructicosa Man tasi uwii (Au)
LAXM
Family*
Other
5056
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
Cordyline fructicosa Man tasi uwii (Au)
Collection
Numbers
Vernacular names
Preparation***
LAXM
Species
Smell
75
Peculiar
physical
property
Growth form
Collection
Numbers
Tinde van
Andel
(TvA)
Vernacular names
Au = Aucan
Sr = Sranantongo
L
x
5109
Libi baka (Au)
Hibiscus bifurcatus Yóokaokóo (Au); Guana
uwíi (Sa, Au)
MALV
Lueheopsis rosea
O
5026; 5137 x
Hibiscus bifurcatus Yóokaokóo (Au); Guana
uwíi (Sa, Au)
MALV
MALV
WP
5026; 5136 x
Abelmoschus
esculentus
L
WP
WP
WP
WP
MALV
x
x
4976
LYCO
5135
x
4975
LYCO
Okóo
x
4974
Other
LYCO
Family*
Smell
x
Havested part**
4973
Recipe
Crush leaves in your hand and mix it in a pot with gunpower. Rub this
mixture on your skin for protection against gunshots.
y HB Mash the leaves of Lebi baka with Baka uma and Busiman weko. Add
Kukusa (=lebi doti), a bit of spirit and wash your whole body during 6 days,
3 times a day. Lebi Akantamasi will then go away.
y HB Yookaokoo is used together with Ayun tetey to wash your house and yard.
y HB HB Yookaoko in combination with dry leaves of Busi papaya and Ingisopu
makes a Yorka go away.
y P
y HB Mash Ayun tetey together with Amoman, Baaka masusa (Renalmia alpina,
not collected), Mangaasi. Put them all in a tub, add a bit of spirit and wash
yourself to create a protection of your skin.
y HB HB of Man tasi uwi, together with Amoóman, a little spirit and some beer,
is a 'tapu' for wisi. You will not be killed through the wisi that someone has
put upon you.
Preparation***
LYCO
Species
76
5016; 5114 x
5016; 5115 x
5063
5115; 5253
5024
5055
Lebi swa uwíi (Au); Swa
uwíi (Au)
Lebi swa uwíi (Au); Swa
uwíi (Au)
Sopu uwii (Au)
Sukúu tobi (Au)
Sabana Swa (Au)
Busunkiin katu uwii (Au)
Aciotis
purpurascens
Aciotis
purpurascens
Clidemia hirta
Miconia prasina
Nepsera aquatica
MELA
MELA
MELA
MELA
MELA
x
x
x
x
x
n HB Can be used instead if Pikin Babadua but does not work as good.
y HB Three leaves of Babadua are used in a HB to make obia.
y P
n HB When you cannot urinate you should drink a HB made out of the mashed
leaves. The water will turn red as blood.
n HB Decoction for daily umawasi (femail genital wash).
n HB Used for every day female genital wash. It makes the man not want to
leave you, but desperately want to stay. Also used after giving birth.
y HB Used in cold water HB in combination with Agumangamaka, Malimbelimbe,
Singáfu and Pompeia, is used for the 'Yeye' (soul)
n P
L
L
L
L
L
O
WP
L
Used when you break an arm or a leg. Mash the leaves of Busunkiinkatu
with Sneki taya and put then into a tub. Add Tjotjo oil (Awaa fatu). Tie it
on the sore spot.
Squeaze out some juice from the plant and drip it on the groutnd in order to
give Gaan gado a switi mofu (an appetite). Then go hunting. After you
have succeeded and caught some game, prepare some food for Gaan gado
(this could be anything - rice and/or c
y O
use of forked branch as a stirring device for in e.g. soup.
Recipe
O
Havested part**
MORA Ficus schumacheri
x
5013
Babadua (Au)
Quararibea
guianensis
MARA Ischnosiphon
puberulus
MALV
5037
Other
Swampu pikin weriman
(Au), Babadua (
Family*
Growth form
MARA Ischnosiphon
petiolatus
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Peculiar
physical
property
4994
Collection
Numbers
Vernacular names
Preparation***
Ki Ki (Au)
Species
Smell
77
Peculiar
physical
property
Growth form
Collection
Numbers
Tinde van
Andel
(TvA)
Vernacular names
Au = Aucan
Sr = Sranantongo
n HB HB used by men and women alike, to contract your skin, make it stronger.
y HB In HB to call apuku or Fodu.
y HB Switi watra.
n HB Used for female genital wash.
y HB Mash leaves of Goiaba with Pikin masusa, Gaan masusa (Renealmia alpina)
and Baaka masusa (Renealmia alpina). Put them in a tub, add water and
spirit and wash yourself against ogri ay.
n T
L
L
L
L
L
L
O
x
x
x
x
x
x
x
5143
5065
5066
5067
5068
5129
5130
Andoya (Sa); Man pali
udu (Au)
Man pali udu (Au)
Man pali udu (Au)
Man pali udu (Au)
Man pali udu (Au)
Gobaya (Au); Guyaba
(Sr)
Gobaya (Au); Guyaba
(Sr)
Campomanesia
aromatica
Campomanesia
grandiflora
Campomanesia
grandiflora
Campomanesia
grandiflora
Campomanesia
grandiflora
Psidium guajave
Psidium guajave
MYRT
MYRT
MYRT
MYRT
MYRT
MYRT
MYRT
Take 5 branch tops and brake them into small pieces. Boil them in a pot
with water and a little spirit. Drink it if you are throuwing up and it will stop.
n HB HB for female genital wash - for daily washing to give pleasant scent.
L
x
5142
Andoya (Sa); Man pali
udu (Au)
Campomanesia
aromatica
Boil 3 bracts of Bana buba with Oligon (filili) . Drink this tea only once,
after 7 months of pregnancy. Giving birht will the go easy.
Recipe
MYRT
Other
n T
Family*
Smell
O
Havested part**
5122
Bana buba (Au)
Preparation***
MUSA Musa sp.
Species
78
x
x
x
x
x
x
x
5085
5086
4964
5118
5018
5019
5020
5107
5108
Sesamum orientale Bongila (Au)
Sesamum orientale Bongila (Au)
Macoco (Au)
Gáan tibi (Au)
Apuku wii (Au)
Apuku wii (Au)
Apuku wii (Au)
Phytolacca
rivinoides
Peperomia
quadrangularis
Piper anonifolium
Piper anonifolium
Piper anonifolium
Piper bartlingianum Kulakatenga (Au)
Piper bartlingianum Kulakatenga (Au)
PEDA
PHYT
PIPE
PIPE
PIPE
PIPE
PIPE
PIPE
x
Other
PEDA
x
x
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Smell
Nephrolepsis
biserrata
Family*
5077
Collection
Numbers
Havested part**
L
L
L
L
L
WP
L
O
L
L
Decoction of this plant with Filili is used against belly-pains after adding
Pemba and a little spirit to the tea.
Recipe
Leaves eaten as vegetable. Used for health promotion "it gives you more
blood".
Dry the seeds of Bongila and Kakanoto in the sun. Spread them in a circle
around your house to prevent Yorca and Bakru from coming.
Used to call Apuku
y O
y HB Put a white Pangi, Gaan tibi, Pimba, Singafu, Pije pije pau, Kunopu uwi,
n O
y O
y HB Bongila is used together with the leaves of Kakanoto and Tabaka uwi. Mash
them all, add a bit of spirit, mashed garlic and water. Wash yourself to send
Bakru away.
n T
Bigi baaka futu (Au)
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
NEPH
Species
79
5081
5134
Busi makoko (Au)
Mangú (Au)
Campyloneurum
repens
Rhizophora
racemosa
Borreria verticillata Akuba bobi (Au)
POLP
RHIZ
RUBI
5058
5059
5132
Kibi uwii (Au)
Kibi uwii (Au)
Lemiki uwíi (Au)
Psychotria
ulviformis
Psychotria
ulviformis
Citrus aurantifolia
RUBI
RUTA
F
WP
WP
L
L
x
x
x
x
L
WP
WP
x
x
x
Other
RUBI
5074
4962
Longasi (Au)
Paspalum
conjugatum
POAC
Family*
Smell
4961
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Havested part**
Kulakatinga (Au)
Collection
Numbers
Recipe
In case of a spine in your skin: stamp leaves with a little salt and candle
wax. Put it on your skin and pull out the spine.
Tie this plant on your body and wear black clothes on top. Noone will be
able to see you.
Decoction of Kibi uwii together with Buasiman weko used to excrete wisi by
means of faeces and urine. This applies to wisi ingested through poisoning.
on your skin.
y HB If someone chases you in love, you make him or her stop that pursuit by
washing yourself with a bath of Pikin kow uwii together with Man kow uwii
(bigi kow uwii) and a lemon in cold water.
y O
y T
y P
y HB Leaves and branches of Mangu are boiled with Buasiman weko. Put it with
some gunpowder on top of a pnagi in a tub. Wash yourself with it to protect
yourself against wisi.
n P
y HB Make HB for Apuku sani with: Malimbelimbe, Kulakatenga, Pije Pije Pau,
Singaafu, Angumangamaka, Man Pari udu. Apuku then comes to you and
talk nice things.
Piper
brouwnsbergense
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
PIPE
Species
80
5133
5134
5135
5053
Lemiki uwíi (Au)
Lemiki uwíi (Au)
Lemiki uwíi (Au)
Was konde uwii (Au)
Citrus aurantifolia
Citrus aurantifolia
Citrus aurantifolia
Monnieria trifolia
Paulinia cf. pinnata Feyfifinga (Au)
RUTA
RUTA
RUTA
SAPI
5014
4966
4967
5020
Feyfi Finga (Au)
Limba kondre (Au)
Limba kondre (Au)
Scoparia dulcis
Scoparia dulcis
Selaginella radiata Pikin kow wii (Au)
SCRO
SCRO
SELA
WP
WP
L
L
WP
F
F
WP
Other
x
x
Growth form
x
x
x
F
Havested part**
Paullinia sp.
Smell
x
Recipe
This plant is used as a broom to spread water around the house and yard to
clean it from evil spirits (krin oso nanga kondre). Dip the plant in a HB
made of other plants and sprankel it arround.
Boil plant with a bit of salt. Drink in case of 'gari ' (= hepatitis).
Drinking tea made out of the leaves and a bit of salt helps to cure bruises.
Decoction of the leaves with a bit of salt drunk to make bruises go away.
Used to wash house and yard. All bad spirits ('takru sani') like Yorka and
Apuku go away.
on your skin.
Take the juice of 20 fruits, add a bit o spirit and quicksilver (kweki). Rinse
your mouth with it and tartar will go away (efu yu abi tei tifi a gwe)
y O
n T
n T
n T
y O
y P
n O
great).
SAPI
Peculiar
physical
property
Preparation***
5068
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
RUTA
Collection
Numbers
Family*
Vernacular names
Species
81
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
x
x
x
x
x
x
5111; 5143
5111; 5144
5111; 5145
5105
5096
5097
5098
Kapasyi uwíi (Au)
Kapasyi uwíi (Au)
Kapasyi uwíi (Au)
Man batoto (Au)
Gaan maka uwíi (Au);
Bigi maka uwíi (Sr)
Siparuna
guianensis
Siparuna
guianensis
Siparuna
guianensis
Physalis angulata
Solanum
stramoniifolium
Solanum
stramoniifolium
Solanum
stramoniifolium
SIPA
SIPA
SOLA
SOLA
SOLA
SOLA
Other
SIPA
Family*
Smell
Selaginellia parkeri Bigi kow wii (Au)
n HB Used in female genital wash when a woman is pregnant - for a good smell.
y HB Mash Pije pije pau, Gaan masusa (Renealmia alpina), Malembelembe, Smee
uwii, Kapasji uwi, Angumangamaka and put it all in a tube. Add one warm
beer (faya biri), some pompea, and cold water. Wash yourself with it and
your Yeye will feel good. This is stron
y HB Mash Pije pije pau, Gaan masusa (Renealmia alpina), Malembelembe, Smee
Recipe
L
L
L
n T
n T
n T
Tea drunk if you have pain in your liver. After drinking the tea, makas will
go away.
Tea drunk if a woman cannot get a baby - After drinking it she can become
pregnant.
Boil leaves and drink the tea. Belly ache will go away.
WPa y HB Mash Man batoto with Lusa and a bit of spirit. Add cold water and wash
yourself. Machete and gunshots cannot hurt you anymore.
L
L
L
WP
Havested part**
x
Collection
Numbers
5021
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
SELA
Species
82
Lantana camara
Lantana camara
Lantana camara
Lantana camara
Lantana camara
Lantana camara
VERB
VERB
VERB
VERB
VERB
VERB
Family*
Angumangamaka (Au)
Angumangamaka (Au)
Angumangamaka (Au)
Angumangamaka (Au)
Angumangamaka (Au)
5054
5053
5052
5051
5050
5049
x
x
x
x
x
x
Smell
Angumangamaka (Au)
5131
x
Tinde van
Andel
(TvA)
Au = Aucan
Sr = Sranantongo
Recipe
WPa y HB Use Djindja masusa together with Weti katun, Atuku, Pije pije pau,
WPa y HB Mash Pije pije pau, Gaan masusa (Renealmia alpina), Malembelembe, Smee
WPa y HB Make HB for Apuku sani with: Malimbelimbe, Kulakatenga, Pije Pije Pau,
talk nice things.
WPa y HB HB for your Yeye. Make it with Pikin nengue lansi, Kolu ati, Feba uwii, Smei
uwii, Pije pije pau, Angumangamaka, Malimbelembe. Wash yourself and
WPa y HB Used in cold water HB in combination with Agumangamaka, Malimbelimbe,
Singáfu and Pompeia, is used for the 'Yeye' (soul)
mi saka)
Havested part**
Káasi uwíi (Au); Santu
uwíi (Au)
Collection
Numbers
Laportea aestuans
Peculiar
physical
property
Growth form
Vernacular names
Preparation***
URTI
Species
Other
83
Peculiar
physical
property
Growth form
Collection
Numbers
Tinde van
Andel
(TvA)
Vernacular names
Au = Aucan
Sr = Sranantongo
x
x
x
x
x
x
x
5110
5111
5112
5113
5114
5115
5116
Piye piye paw (Au)
Piye piye paw (Au)
Piye piye paw (Au)
Piye piye paw (Au)
Piye piye paw (Au)
Piye piye paw (Au)
Piye piye paw (Au)
Lippia alba
Lippia alba
Lippia alba
Lippia alba
Lippia alba
Lippia alba
Lippia alba
VERB
VERB
VERB
VERB
VERB
VERB
VERB
Other
x
Family*
Smell
5055
Recipe
WPa n O
Roots of Dyndya Masusa are used as ginger - as a condiment in the food. It
provides a good blood circulation.
WPa y HB Put a white Pangi, Gaan tibi, Pimba, Singafu, Pije pije pau, Kunopu uwi,
WPa y HB Mash Pije pije pau, Gaan masusa (Renealmia alpina), Malembelembe, Smee
mi saka)
WPa y HB Make HB for Apuku sani with: Malimbelimbe, Kulakatenga, Pije Pije Pau,
talk nice things.
WPa y HB HB for your Yeye. Make it with Pikin nengue lansi, Kolu at, Feba uwi, Smei
uwi, Pije pije pau, Angumangamaka, Malimbelembe. Wash yourself and
WPa y HB Used in 'switi wata' and for 'sweli'.
Havested part**
Angumangamaka (Au)
Lantana camara
Preparation***
VERB
Species
84
Peculiar
physical
property
Growth form
Collection
Numbers
Tinde van
Andel
(TvA)
Vernacular names
Au = Aucan
Sr = Sranantongo
x
x
x
x
x
x
x
5067
5068
5046
5047
5048
5084
5085
Pikin fóo kaka (Au)
Pikin fóo kaka (Au)
Pikin Masusa (Au)
Pikin Masusa (Au)
Pikin Masusa (Au)
Dyindya masusa (Au)
Dyindya masusa (Au)
Phthirusa stelis
Phthirusa stelis
VISC
VISC
ZINGI Renealmia cf.
floribunda
ZINGI Renealmia cf.
floribunda
ZINGI Renealmia cf.
floribunda
ZINGI Zingiber zerumbet
ZINGI Zingiber zerumbet
Other
x
Family*
Smell
4978
Recipe
n O
Roots of Dyndya Masusa are used as ginger - as a condiment in the food. It
provides a good blood circulation.
Mash the wood of Ko lada tetey, Ayun tetey, Draai tetey, Gaan masusa
L,W y HB Use Djindja masusa together with Weti katun, Atuku, Pije pije pau,
O
WP y T
WP y HB HB for Yorka: wash with HB made of mashed Kaábasi uwii, gaan masusa
(Renealmia alpina, not collected), Pikin masusa and Ayun tetey. Add cold
water and a bit of spirit. After washing yourself your yorka will feel good.
WP y HB Aiganst 'wisi'. Mash Pikin masusa in the mata and chop the wood of Ayun
tetey with the machete. Add it with a bit of strong alcoholic drink (sopi) to
cold water and wash yourself.
WP y HB Used in HB for Koómanti. Koómanti will help you so that cutlass cuts,
gunshot or broken glass can't hurt you.
WP y HB HB prepared out of Djadja uwii, gunpowder, Lusa, Katjankama, Fungu,
WP y HB HB used to call Kromanti. HB for protection from machete slashes. Wash
with a cold water HB of Pikin fóó kaka together with Panga .
Havested part**
Pikin fóó kaka (Au)
Oryctanthus
florulentus
Preparation***
VISC
Species
85
Appendix 2
Miscellaneous medicinal plants in Bigiston
Plants mentioned by Mawdo but not collected and plants not mentioned by Mawdo
but planted in his garden
Legend:
m = mentioned by Mawdo but not collected
p = not mentioned by Mawdo but planted is his garden
See Appendix 1 for the following legends:
*
Legend of family abbreviations
***
Legend preparation
86
Awaa tongo (Au)
Baaka uma (Au)
Singafu (Au)
Semai (Au)
AREC Astrocayum vulgare
BORA Cordia Curassavica
COST Costus scaber
Mimosa pudica
Pseudopiptadenia
suaveolens
FABA
FABA
Other
x
x
x
x
Growth form
Miisiki buba (Au)
Baaka taya (Au)
ARAC Phylodendron melinonii
Family*
Ingisopu (Au)
m
m
m
m
m
p
m
m
m = mentioned
p = planted
Koomanti uwii (Au)
Peculiar
physical
property
y
y
y
y
y
y
y
y
AGAV Furcraea foetida
-
Au = Aucan
Sr = Sranantongo
SD = Surinamese
Dutch
Vernacular
names
Recipe
HB Make a HB of the in the mata mashed Ko lada tetey, Gaan tetey, Kwatakama buba, Miisiki
buba, cold water and a bit of spirit. If you wash with it no evil spirit can come to you.
HB Tie Pina tongo, Asyan tetey, Kumbu tongo and Awaa tongo on your Daai tetey. Mash
semai and make a HB out of it, add a bit of salt. Untie the tongos and the Asyan tetey off
it, wash yourself with the Semai HB and untwist.
HB Put a white pangi, Gaan tibi, Pimba, Singafu, Pije pije pau, Kunopu uwii, Malembelembe
and cold water for a HB and wash yourself with it.
HB Mash the leaves of Lebi baka with Baka uma and Busiman weko. Add Kukusa , a bit of
spirit and wash your whole body during 6 days, 3 times a day. Lebi Akantamasi will then
go away.
HB Tie Pina tongo, Asyan tetey, Kumbu tongo and Awaa tongo on your Daai tetey. Mash
semai and make a HB out of it, add a bit of salt. Untie the tongos and the Asyan tetey off
it, wash yourself with the Semai HB and untwist.
Used to chase away evil spirits.
HB HB Yookaoko in combination with dry leaves of Busi papaya and Ingisopu - makes a
Yorka go away.
HB Used to call Winti s (like Apuku, Papa winti, Kromanti) to help you. Make HB of Koómanti
sanku with Koómanti uwii and Fungu, wash yourself and drink.
Prepara-tion***
-
Species
Smell
87
Peculiar
physical
property
SOLA Nicotiana tabacum
Tabaka uwii (Au)
Weti baka (Au)
PTER
Ptygrogramma
calomelanos
Mangasi (Au)
POAC Eleusine indica
x
x
x
Piper marginatum
PIPE
Malembelembe
(Au)
Gaan man udu anu
(Au)
Piper aduncum
PIPE
m
p
m
m
p
m
Weti katun (Au)
Family*
MALV Gossypium barbadense
Other
m
Smell
Dagu te (Au)
Growth form
HAEM Xyphidium caeruleum
m = mentioned
p = planted
FABA
y
y
y
y
y
y
y
y
m
Au = Aucan
Sr = Sranantongo
SD = Surinamese
Dutch
Vernacular
names
Recipe
HB HB to chase away Bakru. Mash leaves of this plant together with Amoman, Tabaka uwii
and Pikin nenge lansi in the mata. Add cold water and wash. While washing, say aloud:
"Baku wai wai wai!"
Used to call Wintis
HB Mash Ayun tetey together with Amoman, Baaka masusa (Renalmia alpina, not collected),
Mangaasi. Put them all in a tub, add a bit of spirit and wash yourself to create a protection
of your skin.
HB Put a white Pangi, Gaan tibi, Pimba, Singafu, Pije pije pau, Kunopu uwi, Malembelembe
and cold water for a HB and wash yourself with it.
Used to reassure your Yeye
HB Use Djindja masusa together with Weti katun, Atuku, Pije pije pau, Angumangamaka,
Sneki wii, Jooka pesi. Add a bit of pimba and spirit and wash yourself with this HB for your
Yorka, so that it will feel good.
P Mash Neko with Bumbi (not collected), Ku na mi, Anduguman. Add cold water, the
contents of a bottle of beer, some pompea, sugar, and switie sopi. Wash your skin with it
for a kiin skin and for making money come to you.
HB Mash Neko with Bumbi (not collected), Ku na mi, Anduguman. Add cold water, the
contents of a bottle of beer, some pompea, sugar, and switie sopi. Wash your skin with it
for a kiin skin and for making money come to you.
Prepara-tion***
Bumbi (Au)
Tephrosia sinapou
Species
88
Gaan masusa
Gaan masusa
Gaan masusa
Gaan masusa
ZING Renealmia alpina
Family*
Tabaka uwii (Au)
Other
x
x
Smell
x
x
x
x
m
m
m
m
m
m
m = mentioned
p = planted
Peculiar
physical
property
y
y
y
y
y
y
Tabaka uwii (Au)
Au = Aucan
Sr = Sranantongo
SD = Surinamese
Dutch
Vernacular
names
Recipe
HB HB for Yorka: wash with HB made of mashed Kaábasi uwii, gaan masusa (Renealmia
alpina, not collected), Pikin masusa and Ayun tetey. Add cold water and a bit of spirit.
After washing yourself your yorka will feel good.
HB Mash Pije pije pau, Gaan masusa (Renealmia alpina), Malembelembe, Smee uwii, Kapasji
uwi, Angumangamaka and put it all in a tube. Add one warm beer (faya biri), some
pompea, and cold water. Wash yourself with it and your Yeye will feel good. This is stron
HB Mash Pije pije pau, Gaan masusa (Renealmia alpina), Malembelembe, Smee uwii, Kapasji
uwi, Angumangamaka and put it all in a tube. Add one warm beer (faya biri), some
pompea, and cold water. Wash yourself with it and your Yeye will feel good. This is stron
HB Mash leaves of Kwatakama, Tabaka uwii and baaka masusa (Renealmia alpina) . Add a bit
of spirit, cold water and wash yourself with the HB. Lebi Akantamasi will go away
Prepara-tion***
Species
Growth form
89
Peculiar
physical
property
x
x
x
Baaka masusa
Baaka masusa
ZING Renealmia sp.
ZING Renealmia sp.
Family*
Baaka masusa
Other
ZING Renealmia sp.
Smell
m
m
m
m
m = mentioned
p = planted
x
y
y
y
y
Gaan masusa
Au = Aucan
Sr = Sranantongo
SD = Surinamese
Dutch
Vernacular
names
Recipe
HB Make a HB with the bark, together with Weiman, garlic and Baaka masusa (Renealmia
alpina)
HB Mash Ayun tetey together with Amoman, Baaka masusa (Renalmia alpina, not collected),
Mangaasi. Put them all in a tub, add a bit of spirit and wash yourself to create a protection
of your skin.
HB Mash the wood of Ko lada tetey, Ayun tetey, Draai tetey, Gaan masusa (Renealmia alpina,
not collected) and Pikin masusa to prepare a HB. This is used against evil spirits ('tapu fu
ogri sani'). Also used to send 'Leba' away.
Prepara-tion***
Species
Growth form
90
Appendix 3
Plants used for non-Winti with a peculiar a) ‘growth form’ and b) ‘smell’.
a) NON-WINTI SPECIES
Total number of species
with peculiar growth form
Belly/Stomach
ache
Female genital
wash
Cuts and wounds
Fever
Indian charms
Broken bones
Blood problems
Vomiting
Pregnancy
Urination
problems
Hepatitis (gari)
Bruises
Other
Total
b) NON-WINTI SPECIES
17
nr or
species
% of
growth
form
3
18
3
18
2
2
1
1
0
0
0
12
12
6
6
0
0
0
0
0
0
0
5
0
0
29
17
100
Total number of species
with peculiar smell
Female genital
wash
Belly/Stomach
ache
Blood problems
Vomiting
Urination
problems
Cuts and wounds
Fever
Indian charms
Broken bones
Pregnancy
Hepatitis (gari)
Bruises
Other
Total
17
nr or
species
% of
growth
form
4
24
3
18
3
3
18
18
1
6
0
0
0
0
0
0
0
3
0
0
0
0
0
0
0
18
17
100
91

Winti Practices in Bigiston, Suriname

Transcription

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