International Journal of Indonesian Studies Volume 1, Issue 3 | Page 86

INTERNATIONAL JOURNAL OF INDONESIAN STUDIES
SPRING 2016
Semi-structured interviews were also conducted with people who had experienced
panggang in the past. The sample included interviews with 2 women (mothers) from each
of the 3 sample villages. The results showed that almost all the women had experienced
panggang in the past. Whether the panggang is ‘strict’ (follows the rules of the dukun), ‘not
strict’ more nominal following of the practice of panggang; this usually involves just sitting
in the ume kbubu for warmth rather than panggang strictly in accordance with the
instruction of the dukun. It was found that age usually plays an important role since women
over the age of 30-40 (born in the 70s – 80s) would have had their children during a time
when panggang and childbirth in the ume kbubu was not yet considered a health hazard. As
a result, women of an older age were more often likely to have practiced strict panggang
when compared to women below 35.
The women who were interview in Boti still continue to practice panggang in
accordance with traditional adat rules. These were the only women who would continue
the practice of panggang in the future. The other women would not continue this practice
since they fear having to pay penalties. This deterrent mechanism was implemented
between 2009 and 2013). The results showed that most women would not continue the
practice of panggang even if they had practiced it in the last 5-10 years. This demonstrates
that the process of panggang and the tradition of the ume kbubu is now at a stage of
transition. Recent government interventions have restricted the use of panggang and other
traditional medicines. Through some of the interviews it was found that some mothers had
experienced discomfort and pain when they took both modern and traditional medicine
(papaya leaves and other salves). Some community members stated that the mixing of
traditional and modern medicines has been found to react badly. As a result, mothers must
often make a choice: modern or traditional. It is very difficult to incorporate both.
From surveys, focus groups and in-depth interviews no substantial causative link
could be drawn connecting use of the ume kbubu and the incidence of maternal and
neonatal death. No link could be drawn between the environmental health hazards and
long-term negative effects on health. A range of environmental health hazards were
identified inside the ume kbubu and through the process of panggang: smoke, ash, dust, fire,
and other environmental health hazards. Information collected through the interviews,
focus groups and other experiences involving mothers and other community members
yielded a mixture of different results. Some of the interview subjects had also been born in
ume kbubu and had experienced panggang as babies. Participants were unable to draw on
examples of people who had experienced long-term negative health, respiratory or other
effects from these traditional processes. Three mothers even spoke of how they felt better
through the process of panggang as it helped them quickly regain their strength after birth.
The other three mothers interviewed, said that after comparing both modern and
traditional medicine and child birth processes they would prefer to use modern treatment,
injections, and medicine if they were given the choice again.
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