Traditional Medicine Practices of the Mising Community: Is It Being Forgotten?

There was a time when every ailment, every ache, every fever in a Mising household was treated not in sterile hospital rooms but under the open sky, with remedies plucked from the earth itself. The Mising people, scattered along the banks of the Brahmaputra and its tributaries in Assam, lived in harmony with nature, their traditional healers knowing precisely which leaf could soothe a wound, which root could calm a fever, and which bark could ease the pain of childbirth. But as the years have passed and modern medicine has made its way into even the remotest villages, a question emerges: Are these ancient healing practices fading into memory, or do they still hold their ground in Mising homes (Moni Panging & Sharma, 2017; Shankar et al., 2012)?

It is no mere sentimental concern. Contemporary studies reveal that traditional medicine systems represent not just cultural heritage but also a vast repository of pharmaceutical knowledge waiting to be explored. The Mising community’s relationship with medicinal plants runs deep, passed down through generations, tested by time, and woven into the very fabric of their daily lives. So let us take a closer look, not out of nostalgia alone, but through the lens of what these practices can teach us about health, sustainability, and the wisdom embedded in indigenous knowledge systems (Buragohain et al., 2024; Ningombam & Hazarika, n.d.; Shankar et al., 2012).

The Healers Among Us

In Mising society, traditional healing is not the work of a single type of practitioner but a diverse ecosystem of knowledge holders. At least one traditional healer can be found in each village, known by various names such as Bej or Kusere Kinné, depending on the region. These healers are not born into their roles, the position is not hereditary but they acquire their knowledge through years of observation, apprenticeship with elders, and a deep spiritual connection to their work (R. J. Das & Pathak, 2013; Kr Gam & Kr Gamet al, 2013; Shankar et al., 2012).

The Mising recognize several categories of healers. General herbalists possess extensive knowledge of medicinal plants and can treat common ailments ranging from fever and cough to digestive problems and skin diseases. Bone setters specialize in treating fractures and dislocations, using a combination of herbal poultices and bamboo splints. There are also spiritual healers called  Mibus who address illnesses believed to be caused by supernatural forces, the anger of ancestral spirits, breach of taboos, or possession by evil spirits. According to traditional Mising cosmology, not all diseases have purely physical origins; illness can also result from disturbances in the spiritual and social order within the community. These spiritual healers treat illnesses attributed to supernatural causation: the anger of ancestral spirits who feel neglected or dishonored, breach of cultural taboos that anger the divine forces protecting the community, or possession by malevolent spirits seeking to harm the afflicted individual. This belief system reflects the Mising understanding that health is inseparable from one’s relationship with the supernatural realm and one’s adherence to community norms and ritual obligations. Before any herbal treatment begins, these spiritual practitioners perform rituals called Kumsak or Dobur  ui, prayers to the forefathers seeking permission and blessings for the healing process (R. J. Das & Pathak, 2013; Kr Gam & Kr Gamet al, 2013; Moni Panging & Sharma, 2017; Shankar et al., 2012).

Interestingly, women in Mising households, though not formally recognized as Kusere kinné (Bej in Assamese) due to the patriarchal nature of the society, possess considerable knowledge of folk medicine. They are often the first responders to minor ailments, preparing home remedies from kitchen gardens and wild plants collected from nearby forests. This domestic medical knowledge, passed from mothers to daughters, forms the foundation of everyday healthcare in Mising communities (R. J. Das & Pathak, 2013; Shankar et al., 2012).

The Green Pharmacy

The medicinal arsenal of the Mising community is vast and varied. Recent academic and scientific surveys across different districts of Assam have documented around 113 medicinal plant species used by various Mising communities, which belong  to numerous plant families. The most commonly used plants belong to  the Asteraceae, Lamiaceae, Poaceae, and Malvaceae families (Buragohain et al., 2024; M. Das & Pegu, 2023; R. J. Das & Pathak, 2013).

Among the most valued medicinal plants are Piper nigrum (Black pepper), with the highest use value of 0.6, followed by Leucas aspera (Durun bon), and Zingiber officinale (Ginger). These plants are used to treat a wide range of conditions, from pneumonia and jaundice to menstrual problems and digestive disorders (Buragohain et al., 2024).

Acacia farnesiana (Torua kadam) holds particular significance in treating dysmenorrhea (menstrual pain), with the bark juice being the most commonly used preparation. Similarly, Costus speciosus (Jomlakhuti) is highly regarded for treating leucorrhea and jaundice, the underground rhizome is ground and kept in water overnight, and the filtrate is consumed with milk on an empty stomach. Bambusa species (Bamboo) are employed for various purposes, including treatment of excessive menstrual bleeding and as poultices for insect bites (Bairagi et al., 2022; Buragohain et al., 2024; M. Das & Pegu, 2023).

The leaves are the most frequently used plant part, accounting for 62.38% of all preparations, followed by roots, fruits, stems, and rhizomes. This preference for leaves ensures less damage to the plant, promoting sustainability and conservation. The Mising people have developed sophisticated methods of plant collection, taking only what is needed and often cultivating important medicinal species in their kitchen gardens to ensure ready availability (M. Das & Pegu, 2023; Shankar et al., 2012).

Preparation and Administration

The art of preparing traditional medicines in Mising culture is as diverse as the ailments they treat. The most common preparation method is juice extraction (40.7%), where fresh plant parts are crushed and the liquid is strained for consumption. Paste preparation (23.9%) involves grinding plant materials with water or other liquids to create a thick mixture for topical application. Decoctions (22.12%) are prepared by boiling plant parts in water, allowing the medicinal compounds to infuse into the liquid (M. Das & Pegu, 2023; Shankar et al., 2012).

Other methods include powder preparation, where dried plant parts are ground into fine powder and mixed with honey, water, or milk. Solid preparations in the form of pills are also common, made by combining multiple plant ingredients into small tablets that can be stored and consumed as needed. Some remedies require fermentation, such as the bamboo shoot preparation used for treating poisonous insect bites. Raw consumption of plant parts, particularly in the case of garlic, ginger, and certain fruits, is also practiced.

The sophistication of these preparations is evident in multi-herb formulations. For treating pneumonia, one traditional recipe combines the root of Pachystachys lutea (Hunboronia), 3-4 seeds of Piper nigrum (Black pepper), and the root of Leucas aspera (Durun bon), which are ground together with water, strained, and mixed with salt before administration. Another formula for treating leucorrhea uses a combination of Hydrocotyle sibthorpioides (Horu-manimuni), Alternanthera sessilis (Mati-kanduri), and Citrus aurantifolia (Kaji-nemu) fruit & leaves, ground together and consumed as juice. These polyherbal preparations reflect an understanding of synergistic effects, where multiple plants work together to enhance therapeutic outcomes (Buragohain et al., 2024; M. Das & Pegu, 2023).

Administration routes are primarily oral, but external applications are also common for conditions like wounds, skin diseases, joint pain, and bone fractures. Some treatments involve unconventional methods, for instance, to treat threadworms, 100 young berries of Solanum indicum (Bangko) are boiled and the patient sits over the steam, allowing the hot vapors to reach the affected area. This unique method, found only among the Mising people, demonstrates their innovative approach to healthcare (Buragohain et al., 2024; Kr Gam & Kr Gamet al, 2013).

Diseases Treated and Therapeutic Categories

The range of ailments addressed by Mising traditional medicine is extensive. A comprehensive survey in Sivasagar District categorized diseases into 17 groups according to the International Classification of Primary Care (ICPC). Symptomatic diseases such as fever, cold, headache, and dizziness showed the highest informant consensus factor (FIC) of 0.64, indicating strong agreement among healers about effective treatments (Buragohain et al., 2024; R. J. Das & Pathak, 2013; Moni Panging & Sharma, 2017).

Pneumonia is one of the most commonly treated conditions, with at least 48 different plant species and multiple treatment protocols documented. Six specific plants are primarily used: Leucas aspera (Durun bon), Musa balbisiana (Bhim kol), Piper nigrum (Jaluk), Eichornia crassipes (Meteka), Pachystachys lutea (Hunboronia), and Adhatoda vasica (Bosa). This extensive pharmacopoeia for respiratory conditions likely developed due to the region’s humid climate and frequent monsoons, which make respiratory infections common (Buragohain et al., 2024; R. J. Das & Pathak, 2013; Shankar et al., 2012).

Gynecological problems represent another major category, with 35 use reports across 21 plant species. Treatments address menstrual pain, excessive bleeding, leucorrhea, post-partum complications, and lactation deficiency. Digestive disorders including gastric problems, stomach ache, diarrhea, dysentery, and indigestion account for 55 use reports involving 31 plant species (Bairagi et al., 2022; Buragohain et al., 2024; Moni Panging & Sharma, 2017).

Other significant therapeutic categories include hepatological conditions (jaundice, liver weakness, gallbladder stones), dermatological diseases (boils, itchiness, scabies), external injuries, respiratory diseases (tuberculosis, cough, asthma), and musculoskeletal disorders (bone fractures, joint pain). Malaria and waterborne diseases, particularly common among riverine communities, also feature prominently in traditional treatments (Buragohain et al., 2024; Moni Panging & Sharma, 2017; Shankar et al., 2012).

The Intersection of Belief and Biology

What makes Mising traditional medicine particularly fascinating is its integration of spiritual and material healing. The Mising worldview does not separate physical illness from spiritual imbalance. According to traditional healers, there are four major causes of illness: anger of gods, anger of ancestral spirits, breach of taboo, and possession of evil spirits. Before any herbal treatment is administered, magico-religious practices are performed to address these spiritual dimensions (Ningombam & Hazarika, n.d.).

These rituals are not mere superstition but serve important psychological functions. The performance of Kumsak (prayers to forefathers) or Dobor puja creates a sense of assurance and hope for both the patient and their family. This psychological component can activate placebo effects and reduce anxiety, which are now recognized as legitimate therapeutic mechanisms in modern medicine. The faith that traditional mantras still hold in Mising society enhances the efficacy of herbal treatments through the mind-body connection (Kr Gam & Kr Gamet al, 2013; Ningombam & Hazarika, n.d.).

Moreover, certain practices reflect deep empirical understanding despite their ritualistic framing. The wearing of Acorus calamus (Bos) rhizome around the neck and inhaling its odor is believed to eliminate bad evils and cure ailments. Scientific studies have confirmed that the rhizome yields essential volatile oils with insecticidal and antimicrobial properties, validating the traditional practice. Similarly, Ocimum sanctum (Tulsi) is extensively used in socio-religious activities and for treating allergies, a use supported by its documented immunomodulatory effects (Kr Gam & Kr Gamet al, 2013).

Challenges and Conservation

Despite the richness of Mising traditional medicine, these practices face significant threats. The erosion problem along riverbanks caused by the mighty Brahmaputra’s relentless flooding and bank collapse has not only reduced habitable areas but has fundamentally displaced entire communities, destroying medicinal plant habitats and severing the geographical continuity of knowledge systems that evolved in these specific ecological zones. Deforestation, unrestricted exploitation of forest resources, and developmental activities have caused several important medicinal species to disappear from their natural habitats, yet the complexity lies deeper: this environmental degradation is intertwined with socioeconomic pressures that force younger Mishing people to migrate to urban centers, abandoning not only the lands but the traditional lifeways that sustained pharmaceutical knowledge. What appears as simple habitat destruction is actually a multifaceted ecological and cultural crisis where environmental loss directly translates into knowledge erosion.

The transmission of traditional knowledge faces unprecedented pressure from multiple directions, yet this complexity is not necessarily a negative development; rather, it reflects the evolving nature of knowledge systems in a rapidly changing world. Younger generations increasingly show declining interest in learning traditional healing practices, preferring modern education and urban migration opportunities that offer immediate economic returns and upward social mobility. This generational shift represents more than a simple rejection of tradition; it reflects a profound rupture in the oral tradition that has sustained Mising medicine for centuries, transforming how knowledge is valued and transmitted within families and communities. The tension between traditional knowledge and modern opportunities is not fundamentally bad; it reflects the legitimate aspirations of youth for better educational outcomes and employment prospects yet it simultaneously threatens the continuity of irreplaceable expertise. As elder knowledge holders pass away without adequately training successors, centuries of accumulated wisdom risk being lost forever. A study in Desangmukh Gaon Panchayat noted that old traditional practitioners had much more knowledge of ethnomedicinal plants than younger practitioners, indicating a declining rate of indigenous medicinal plant knowledge (Moni Panging & Sharma, 2017).

Some traditional healers are reluctant to share their knowledge, believing that disclosure will render their medicines ineffective. While this protects intellectual property, it also prevents documentation and preservation efforts. The increasing accessibility of modern medical facilities, though beneficial, has led to a decline in the popularity and reliability of traditional medicine systems.

In response to these challenges, Mising households have begun cultivating medicinal plants in their backyards. Species such as Mimosa pudica (Lajukilota), Vitex negundo (Pasatiya), Houttuynia cordata (Masandari), and Piper nigrum (Jaluk) are commonly maintained in kitchen gardens for immediate healthcare needs. This practice ensures the availability of frequently used medicines while reducing pressure on wild populations (Buragohain et al., 2024; Moni Panging & Sharma, 2017).

Looking Forward

The current documentation of Mising traditional medicine practices reveals both opportunities and responsibilities. Scientific validation of these traditional remedies is urgently needed. Phytochemists and pharmacologists must investigate the active components of these plants and formulate appropriate dosages. Such research can lead to the development of new pharmaceutical products while providing scientific credibility to traditional knowledge.

Several documented plants have already shown promising results in preliminary studies. Piper nigrum (Jaluk) demonstrates antioxidant, neuroprotective, anti-inflammatory, and anticancer activities. Leucas aspera (Durun bon), possesses antioxidant, antimicrobial, hepatoprotective, and anti-inflammatory properties. Zingiber officinale (Ginger) shows antiviral, radioprotective, and anticancer effects. These scientific validations support the traditional uses while opening avenues for drug development.

Conservation strategies must be implemented urgently. Documentation of traditional knowledge, establishment of medicinal plant conservation areas, promotion of cultivation practices, and legal protection of indigenous intellectual property rights are essential steps. Government initiatives to promote traditional medicine systems, such as the National AYUSH Mission, provide frameworks for integrating traditional and modern healthcare. However, specific attention to tribal medicine systems and their unique characteristics is needed.

Integration of traditional healers into the formal healthcare system offers another pathway forward. Training programs can upgrade the skills of traditional practitioners while preserving their cultural identity and practices. The government’s role should include providing recognition, delineating the scope and role of traditional healers, undertaking research and development, and monitoring the quality of traditional healthcare delivery. 

The Mising community’s traditional medicine practices represent more than just alternative healthcare, they embody a holistic worldview where health is inseparable from spiritual, social, and environmental well-being. As long as these practices remain alive in Mising homes, whether through the hands of traditional healers or the knowledge of household women, they continue to offer valuable insights into sustainable, accessible, and culturally appropriate healthcare. The challenge now is to document, validate, and integrate this wisdom before it fades, ensuring that future generations can benefit from the healing knowledge accumulated over centuries along the banks of the Brahmaputra.

References

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Das, M., & Pegu, A. (2023). An Ethnobotanical Survey Of Medicinal Plants Used By Mising Tribe Of The Gohpur Sub-Division Of Biswanath District, Assam. Journal of Complementary Medicine Research, 14(2), 233. https://doi.org/10.5455/jcmr.2023.14.02.36

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