TRADITIONAL MEDICINE (JAMU) IN MODERN MEDICAL DISCOURSE

1Listia Natadjaja, 2Faruk Tripoli, 3Bayu Wahyono 1Media and Cultural Studies, Faculty of Multidiciplinary, Gadjah Mada University, Yogyakarta-Indonesia 2Faculty of Cultural Sciences and Center for Cultural Studies, Gadjah Mada University, Yogyakarta- Indonesia 3Faculty of Education, Yogyakarta State University, Yogyakarta-Indonesia

Abstract Jamu is an Indonesian traditional medicine used for treating sicknesses based on experiences handed down through generations. Jamu becomes marginal and loses its significant role in treatments due to the inclusion of the global medical drugs. Based on Foucault’s theory of discourse and his theory of power/ knowledge, this research would like to explain "how" rule operates where medical discourse began to strengthen and shift the position of the dominant jamu, the formation models and the forms of distribution in the society. Jamu is part of a health regime that is "excluded" because of the presence of new technologies, that is more modern, practical, scientific and tested. Nowadays, herbal appears as a "middle ground" between jamu and medicine, traditional and modern, natural and scientific, manual and technology, experience and knowledge. Through herbal, jamu is struggling to seize its position, become optimistic to be trusted again being a healthy treatment options.

Keywords: Traditional Medicine (Jamu), Modern Medicine, Discourse

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1. INTRODUCTION for a number of statements‟ (Foucault, 1972:80). Jamu is an Indonesian traditional medicine The notion of exclusion is very important in used for treating ailments or sicknesses based on Foucault‟s thinking about discourse, particularly experience and handed down through generations. in „The Order of Discourse‟ (1981). Rather than Jamu is derived from ancient Javanese language seeing discourse as simply a set of statements jampi or usodo. The Javanese dictionary of herbs which have some coherence, we should, rather, (primbon) mentions that there are four think of a discourse as existing because of a classifications of jamu that are still circulating in complex set of practices which try to keep them in the socieety based on usability: jalu usada, circulation and other practiced which try to fence wanito usada, rarya usada, and triguna usada. them off from others and keep those other Jalu usada is jamu for men‟s health and virility. statements out of circulation. Foucault stresses Wanito usada is used to treat women's health and that discourse is associated with relations of beauty including reproductive health, beauty, and power (Mills, 2003: 54). According to Foucault, postpartum care. Rarya usada is jamu for children we shall call discourse a group of statements in so to cure intestinal worms, cough, diarrhea. Triguna far as they belong to the same discursive usada is jamu for all people who suffered formation; it does not form a rhetorical or formal common diseases such as dizziness, cough, flu, or unity, endlessly repeatable, whose appearance or vomiting (Trubus, 2010: 6). use in history might be indicated; it is made up of In this modern era, jamu becomes marginal a limited number of statements for which a group and loses its significant role in treatments due to of conditions of existence can be defined the inclusion of the global medical drugs. The (Foucault, 1972: 131). Foucault describes in his struggle to win the hearts of consumers are article „The Order of Discourse‟, the procedures conducted by various efforts to strengthen the which constrain discourse and which lead to discourse so that jamu is more acceptable and discourse being produced: the first set of credible to a wide audience. This study examines procedures, he suggest, consist of three external the statements that circulate in mass media about exclusions, and they are taboo; the distinction jamu affect not only the image but also the between the mad and the sane; and the distinction existence of jamu. Here, we saw that jamu between true and false. The division between true become resistant. This resistance is associated and false is the third exclusionary practice with power. Where there is power, there is described by Foucault; those in position of resistance, and yet, or rather consequently, this authority who are seen to be „experts‟ are those resistance is never in a position of exteriority in who can speak the truth. Those who make relation of power (Foucault, 1990: 95). Without statements who are not in position of power will resistance, without two bodies (or minds) pushing be considered not to be speaking of truth (Mills, or pulling against each other, there is no power 2003: 58). relation. And through resistance, power relations Foucault is interested in the processes of can always be altered (Lynch, 2011: 24). Based on exclusion which lead to the production of certain Foucault‟s theory of discourse and his theory of discourse rather than others. He is interested in power/ knowledge, this research would like to the same processes of the exclusion in relation to explain "how" rule operates where medical knowledge and, in the collection of essays discourse began to strengthen and shift the entitled „Power/ Knowledge‟ (1980). Knowledge position of the dominant jamu, the formation and power are integrated with one another. It is models and the forms of distribution in the not possible for power to be exercised without society. knowledge, it is impossible for knowledge not to Foucault says in The Archeology of engender power (Foucault, 1980a: 52). Foucault Knowledge that he has used „discourse‟ to refer to tries to redefinite how power exercise by showing „the general domain of all statements, sometimes their characteristic: power is not possessed, but as an individualizable group of statements, and exercised. Second, reiterating the point about sometimes as a regulated practice that accounts immanence, power relations are not exterior to

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other relations. Third, “power comes from below; business of jamu gendong (jamu that are sold with that there is no binary and all encompassing a basket and carried around) dan business of jamu opposition between rulers and ruled at the root of racikan (herbs that are blended in place and drink power relations and serving as a general matrix”. immediately) (Permenkes, 2012). Statements Fourth. “power relations are both intentional and about jamu are selected only to jamu that nonsubjective. Fifth, “where there is power, there produced in mass production and uses packaging, is resistance, and yet, or rather consequently, this especially Traditional Medicine Industry (Industri resistance in never in a position of exteriority in Obat Tradisional (IOT)). Data in the form of relation to power” (Lynch, 2011: 22-24; Foucault, statements associated with jamu which found 1990: 94- 98). from year 2005 to 2014 show that the presence of various statements are constructed from negative 2. RESEARCH METHODS and positive issues related to jamu reveal a more Data on the discourse are taken from any dominant discourse. texts related to jamu, in the form of documents, literary sources, news papers and is not limited by 3. FINDINGS certain media. Central to Foucault‟s work is a 3.1. Issues related Traditional Medicine focus on discourse. Foucault‟s search in the (Jamu) historical record avoids acceptance of taken for Jamu is recommended as a preventative granted truths, thus discovering previously measure which at the end of 1930, dr. Abdul ignored or neglected belief and the practical Rashid and dr. Seno Sastroamijoyo advocating consequences to which they lead. Foucault‟s the use of jamu as a preventive effort to replace a historical reconstructions rely on every possible very expensive drug (Webster, 2011). This source: town records, biographies, national statement stenghten the society believe that the archives, unpublished letters found in attics, function of jamu to prevent sickness, so jamu is novels, poetry, etc. In part, this may result from not like modern medicine, it can be consumed his focus on individuals within their times, rather anytime and anywhere. This kind of statement than on the times or the individual themselves could change the pattern of production, (Wuthnow, et al., 1987: 142). Archeology and distribution and consumption of jamu. Along with genealogy, are the ones most associated with the inclusion of modern medicine, there is a shift Foucault analysis. Archeology can be regarded as in jamu position. Most people prefered to drink the analysis of the system of unwritten rules modern medicine because it can cure illness which produces, organises and distributes the quickly. However, some people still drink jamu „statement‟ as it occurs in an archive. Foucault because it‟s cheaper than modern medicine. The describe the archive as „the general system of the prestige emerge of jamu in Indonesia also formation and transformation of statements‟ encouraged by the deteriorating of the state (Foucault, 1972: 130). Genealogy is a economy during the financial crisis of 1998. At development of archeological analysis which is that time, the drugs had reduced in the market, more concerned with the workings of power and people began to look for a traditional medicine as with describing the „history of present‟ (Donnelly, an alternative treatment that supported by the 1986: 24). government that contributes to popularize the use Nowadays, traditional medicine of traditional medicine. manufacturers are divided into several types, During its development the production, namely: Traditional Medicine Industry (Industri distribution and consumption of jamu do not Obat Tradisional (IOT)), Extracts Natural always work as expected. Various cases reveal Ingredients Industry (Industri Ekstrak Bahan that the problems jamu industry in general comes Alam (IEBA)), Small Industries of Traditional from internal and external. The charges against the Medicine (Industri Kecil Obat Tradisional internal problems that occurs are generally caused (IKOT)), Micro Business of Traditional Medicine by the use of hazardous materials, medicinal (Usaha Mikro Obat Tradisional (UMOT)), chemicals or herbal ingredients that are not

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appropriate, adulterated, illegal/ counterfeit and then only medical authority that has the power/ contain pork. All these cases have in common knowledge to determine the truth of the use of reveal that jamu be mixed or impure. While the chemicals. Outside the medical authorities, external problems of the medicinal products are ordinary people do not have the right "touch" with caused by the influx of imported foreign products. the medicine. Various cases reveal not only points to the facts Producers and consumers are often become on the field but also to construct a variety of the scapegoat of the various cases encountered discourse either by the authority of state, medical, jamu. The emergence of jamu cases that capitalist, religion, and media. Negative cases containing Medicinal Chemicals (Bahan Kimia cause bad image about jamu, but it turns out that Obat ((BKO)), adulterated, illegal/ counterfeit, those cases led to various discourses about health, gave rise to the accusation against the the discourse of producers and consumers, manufacturer that producers want to make profits discourse of legal and discourse of punishment, as much as possible (Ningtyas, 2013; Febrida, which mostly defends the interests of the medical. 2013). Accusations that circulate often said that Health discourse in many cases of jamu, the heaviest "sin" is on consumers who drinking closely associated with side effects traditional jamu that contain medicinal chemical, ranging medicine. Jamu that contains chemicals drug from erroneous public confidence, consumer alleged when it consumed will cause adverse culture that is almost instantaneous, the effects to the body such as sleeping difficulty, community need for medication that effective headache, kidney failure, drowsiness, stomach (cespleng), up to the society who do not irritation, tremors, serious complications in the understand the risks and accusation of market liver, death of tissue in the kidney, accumulation demand (Sudibyo, 2007; Kompas.com, 2009; of fat in the face, heart faillure, bleeding and even Bararah, 2010; Ningtyas, 2013; Kusuma& death, to osteoporosis (Afriatni, 2005; Julikawati, Sartono, 2013) Consumers are often positioned as 2010; Bararah, 2010; Ningtyas, 2013; Febrida, an individual who "less intelligent" so that the 2013; Faisol, 2014). state must provide supervision, protection, Many cases that related to jamu that contain education so that consumers be smart and wise chemicals drug are also voiced discourse of users. Thus, consumers can take action by particular medical aparatus such as doctors and checking and complaining if there is something pharmacists. Jamu should not be mixed with the that is considered wrong (Kpl/ Rif, 2008; Aria & drug, the drug should not be mixed with jamu Haryanto, 2010; Dri, 2013; Faisol, 2014) when mixed then there must be a certain dose like Surveillance thus becomes a decisive economic medicine (Antara news, 2013; Win6, 2013; operator both as an internal part of the production Mardani, 2013). Only medical authorities who machinery and as a specific mechanism in the have the power/ knowledge on how to use the disciplinary power (Foucault, 1995: 175). When appropriate dose of the drug, which the body must explored further, allegations that illegal jamu have been disciplined through various solely the fault of the manufacturer and the examinations. The examination is the technique consumer are not entirely true. The statement said by which power, instead of emitting the signs of that cases involving the legality also involves the its potency, instead of imposing its mark on its state. Government regulations make producers subjects, holds them in a mechanism of difficult to propose a permit legality because of objectification. In this space of domination, expensive licensing process, and requirement to disciplinary power manifests its potency, involve medical authority (Ningtyas, 2013). Those essentially, by arranging objects. The examination problems accuse to become a factor of jamu is, as it were, the ceremony of this objectification circulation that without permission and contain (Foucault, 1995: 187). Chemicals are more right if chemicals. consumed by using a prescription, as if to say In addition, not all production, distribution better to take medication because of the chemicals and consumption can be monitored. Circulation of properly when used with a doctor's prescription, jamu that has "problem" can not all be handled by

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the state, that the state control is limited. abnormal actions because of the weakness of legal Therefore, in various cases there are statements process. Punishment does not only involve that people should be careful and vigilant physical punishment but also related to morals. (Bararah, 2010; Julikawati, 2010; Rizki,et al., Society who are upset and fretting seems to be a 2012; Dri, 2013; Faisol, 2014). In addition, cases "reason" to do action of raid and even damaging. of drug discovery and medicinal products Statement related to moral, voiced what is right containing pork construct a statement halal and and what is wrong, as if the action that based on haram, make religious authorities voicing what moral control can becomes the most correct should be and should not be consumed (Muttaqin, action. 2013; Falah, 2013). Medicine must no longer be confined to a body of techniques for curing ills 3.2. Modern Medical Discourse and of the knowledge that they require; it will also We must cease once and for all to describe embrace knowledge of healthy man, that is, a the effect of power in negative terms: it study of non-sick man and a definition of the „excludes‟, „it represses‟, it „censors‟, it model man. In the ordering of human existence it „abstracts‟, it „mask‟, it „conceals‟. In fact, power assumes a normative posture, which authorizes it produces; it produces reality; it produces domains not only to distribute advice a to healthy life, but of objects and rituals of truth. The individual and also to dictate the standards for physical and the knowledge that may be gained of him belong moral relations of the individual and of the society to this production. (Foucault, 1995: 194). In Truth in which he lives (Foucault, 1975: 34). and Power, Foucault explain that what makes The success of diciplinary power derives no power hold good, what makes it accepted, is doubt from the use of simple instruments; simply the fact that it doesn‟t only weight on us as hierarchical observation, normalizing judgement a force that says no, but that it traverses and and their combination in a procedure that is produces things, it induces pleasure, form specific to it, the examination (Foucault, 1995: knowledge, produces discourse. It needs to be 170). As a result of the various problems that considered as a productive network which runs arise, it must be recognized there are attitudes and through the whole social body, much more than as actions of individuals that are abnormal, then one a negative instance whose function is repression attempt to make people become obedient again, is (Foucault, 1980b: 119). Jamu is not always through the concept of punishment. The perpetual "degenerate", many cases do not need to be penalty that traverses all points and supervises described negatively as a threat. Jamu has a every instant in the disciplinary institutions chance to keep it lasting. Various disseminated compares, differentiates, hierarchizes, discourse do not only want to make jamu homogenizes, excludes. In short, it normalized continues to be used but also to raise the dignity (Foucault, 1995: 183). In many jamu cases, we of jamu. find some statements about punishment, ranging Jamu on the one hand wants to be natural and from mild, such as: secure, surveillance, control, on the other hand wants to be like a modern coach and mentor aimed at the individual, to the medicine that administered by standardized language of severe punishment such as raid, modern technologies and involving science. In confiscation, and destruction of objects. The order to compete with modern medicine, jamu disciplinary institutions secreted a machinery of needs scientific institutions. Institutions are used control that functioned like a microscope of to legitimize power which is considered to have conduct; the fine, analytical divisions that they the power/ knowledge of the truth. The idea of the created formed around men and apparatus of truth must be proven, Foucault demonstrated in observation, recording and training (Foucault, his works how truth should be supported 1995: 173). Discourse of punishment by the state materially by the whole range of practices and apparatus that more burdensome and give institutions: universities, government departments, deterrent effect seems to be important, considering bureaus publishing, scientific bodies and others. the number of violations and the recurrence of Individuals who speak on behalf of institutional

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and talk about legitimacy as if speaking about the the curriculum needs to put Indonesian traditional truth. Truth is a thing of this world: it is produced medicine as courses (Santoso, 1993). Currently, only by virtue of multiple forms of constraint. there are more outstanding discourse that want And it induces regular effects of power. Each jamu to be accepted in the world of medicine, society has its regime of truth, its „general particularly by the medical authorities through politics‟ of truth: that is, the types of discourse education. The use of jamu by medical, make which it accepts and makes function as true; the examination procedures and the use of jamu are mechanism and instances which enable one to equated with medicine, starting from the same distinguish true and false statements, the means by examination protocol by doctors which measured which each is sanctioned; the techniques and and prescribed. procedures accorded value in the acquisition of Jamu can not necessarily be accepted by the truth; the status of those who are charged with medical, it needs saintific evidence. Although saying what counts are true (Foucault, 1980b: medical has recognized the nature of jamu, but 131). „Truth‟ is centred on the form of scientific jamu should be scientific in order to earn trust and discourse and the institutions which produce it; it are recognized by medical authorities. There are is subject to constant economic and political many effort to medicalization of jamu such as incitement; it is the object, under diverse forms, of doing business research and scientific programs immense diffusion and consumption; it is that aim to lift jamu that can be like modern produces and transmitted under the control, medicine that is safe, efficacious and have good dominant if not exclusive, of a few great political quality. But not all medical statements favoring and ecconomical apparatuses, it is the issue of a the use of modern medicine, there is also a whole political debate and social confrontation statement in favor of jamu because jamu work (Foucault, 1980b: 131-132). Various statements naturally, no side effects and cheap. In addition, mention about health centers, hospitals, jamu the need for a natural cure and the financial centers strengthens the presence of a medical condition of the patient is the reason selecting institution to cultivate jamu. It turns out that, the jamu, however jamu still become an alternative state legitimation is not enough, it also requires option. the legitimacy of international agencies such as The sales of jamu will increase if there is no World Health Organization (WHO) and illegal jamu circulate (Suryanis, 2010). This The United Nations Educational, Scientific and statement makes jamu become optimistic as a Cultural Organization (UNESCO) (Sari, 2010; product that can compete with modern medicine Harnowo, 2012; Primartantyo, 2013; in the domestic market, as well as international Setyaningsih, 2014). Besides related to medical market. In addition, jamu is said to have economic institutions, jamu also associated with educational value is expected to improve the welfare of all institutions. Institutional discourse is not only parties. The issue of raw material turned out to be confined to formal institutions, there are also an interesting political economic discourse. There various informal institutions that are trying to are two different opinions on the use of domestic raise the position of jamu, such as house of jamu raw materials. The first expressed by businessmen (roemah jamoe), jamu village (kampung jamu/ and entrepreneurs of herbal cosmetics in which desa jamu), healthy house (griya sehat), etc. (Ine, 90% of raw material are domestic production, but 2009; Purnomo, 2012). this is different from the statement that expressed A relation of surveillance, defined and by the state apparatus, in which raw materials are regulated, is inscribed at the heart of the practice still largely imported (Aulia, 2012). The different of teaching, not as an additional or adjacent part, statements about raw materials indicate that there but as a mechanism that is inherent to it and which are different interests between owners of capital increases its efficiency (Foucault, 1995: 176). In and the state. It also said that saintification of 1993, Prof.dr. Sardjono O. Santoso in his jamu is not only related to health issues but are inaugural speach as professor of the Department used to increase sales, jamu can open some new of Pharmacology Faculty of Medicine initiate that markets but does not compete with the drug

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because jamu and medicine are different (Kontan, medicine that scientific, as if "attacking" jamu 2010). because it is not scientific, not tested, not Jamu as a traditional medicine can not escape standardized, traditional, and only based on from the cultural/ historical background. The experience. The fact that jamu has been proper use of jamu is ingrained in the culture and empirically, not scientifically, proven has led history of Indonesia. Statements relate to cultural/ Indonesian doctors, pharmacies and government historical are voiced from old generation to young health officials to advocate a more scientific children stated that jamu has been used since long approach to the manufacture and prescription of time, become a heritage from generation to jamu (Beers, 2001: 34). Not to mention through generation, and has been proven by experiences. various medical discourse, jamu are often Through the cultural/ historical, individuals learn considered to be slow, cumbersome, not instant, from experience and creatively cultivate jamu that and can not compete with modern medicine. In the have the opportunity to be better and likely to be middle of the "fight" between traditional medicine demand by the younger segment and wider that natural and processed based on experience (Kusuma & Sartono, 2013). Statements of with modern medical medicine that are cultural/ historical mention that besides being a chemically, treated with technology, here comes cultural richness of Indonesia, jamu have the herbal. Herbal is accepted by society as a modern opportunity to enter the world of cultural heritage natural product, thus herbal is a strategic that is not inferior to other countries that have combination between natural and scientific. This already used herbs as a treatment option (Lis, seems to give a clear divider to herbal products, 2012; Primartantyo, 2013). Cultural/ historical jamu is a traditional natural product, if managed background can be strength the position of jamu with technology jamu can become herbal. The that are not shared by modern medicine. entry of herbal become an answer to the need of consumers to scientific natural products and at the 4. DISCUSSIONS same time overcome " the fear" of the side effects 4.1. Tradisional Towards Modern of chemical medical drugs. The progress of the medical world enables the discovery of modern medicine for the treatment of 4.2. Medicalization of Jamu various diseases. Although there are increasingly Through various statements, there are number of effective drugs, public are still interest circulating discourses related to health, legal, to consume jamu. There is increasing number of punishment, institutional, political economy, up to jamu selling from four trilliun in 2009, ten trilliun the discourse of cultural/ historical. Various in 2011 to thirteen trilliun in 2012 and 2013 discourse framed by a larger discourse that is (Kompas.com, 2009; Suryanis, 2012; Kusuma & medical discourse. There are efforts of Sartono, 2013). Jamu is known as traditional medicalization of jamu especially by medical product is currently improve in order to be a authorities. But not only medical authority such as modern product. The products improvement will a doctor, a pharmacist who speaks, there are also answer the need of producers of rapid mass the owners of capital as an individual who has a production, on the other hand it answer the need particular interest of economy, state authorities of consumers that jamu will be more practical, represented by the Minister, the Directorate instant, and no hassle. Jamu in modern medical General, Head of National Agency of Drug and era is difficult to survive with the condition that Food (BPOM), police and law enforcement, up to only rely on the vintage, old times, experience and the religious authorities such as clerics and ustad. traditional. Jamu has always negotiate to get These discourses are deemed to have authorities. better and be accepted by society. Jamu which is In the implementation, the medicalization of natural wants to be scientific, traditional that jamu can be seen in the regulation of Head of the wants to be modern. National Agency of Drug and Food (BPOM) In its development, jamu can not survive just concerning the basic classification and labelling of by highlighting its natural nature. Modern Indonesian natural medicine materials which give

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the ranks of traditional medicine by three levels. pharmaceutical industry also compete to produce First is jamu, second is Obat Herbal Terstandar medicine with natural ingredients that is claimed (OHT) or scientific based herbal medicine, third is as a herbal medicinal. Lifestyle trends that Fitofarmaka or clinical based herbal medicine. synergize with nature, makes people are willing to Fitofarmaka is the one which considered to be back to nature. equivalent to modern medicine. Herbal medicine Jamu is part of a health regime that is has got addmission from World Health "excluded" because of the presence of a new Organisation (WHO) as traditional technology, that is more modern, practical, tested complementary medication, not alternative and standardized. Medical science that is currently complementary anymore. It‟s mean, herbal accepted as the most logical discourse. These medication as complementary must be done by conditions not only make jamu always be in doctor as a choice beside conventional medication repression but it is able to continuously negotiate (Setyaningsih, 2014). When jamu becomes herbal, between jamu and medicine, traditional and jamu is put into a medical episteme, so nowadays modern, natural and scientific, manual and medical become the rezim of truth. Jamu is no technology, experience and knowledge. Jamu is longer be a competitor of modern medicine in the not only silent on its position as the marginalized sense as a stand-alone product, but jamu are but jamu are also struggling to be recognized, positioned to be under modern medicine so that even though in its development, modern medicine jamu should catch up to the modern medicine. would also like to take the position of natural Nowadays, eventhough people choose jamu as herbal, which have known no side effects. So their first medication, we still names jamu as an when viewed critically, jamu is an active subject. alternative medication. Besides, medical authority Even today jamu is not only produced as a also use jamu as complementary medication. It medicine but also in the form of traditional might apparently that modern medicine have the cosmetics, beverage and supplements. Jamu as fear rivaled by jamu. traditional medicine fight for its position, although it is not easy because it is through a series of 5. CONCLUSION procedures, testing and bureaucracy but jamu can Jamu that was once "victorious" marginalized remain optimistic to be trusted again as a healthy by the medical regime with the inclusion of treatment options. science, voiced the product that tested, standardized and scientific are true, that makes REFERENCES sense, which is acceptable. Jamu that used to be 1. Afriatni, A., (2005), Badan POM Ungkap main choice of medication, the function has shift Kasus Jamu Menggunakan Obat Keras. become preventive, alternative and [Online] Available http:// www.tempo. complementary of modern medication. But not co/read /news /2005/ 08/20/ 05 56 55 22/ forever jamu is in a marginal position, through Badan-POM-Ungkap-Kasus-Jamu- herbal, jamu still tries to improve their position Menggunakan-Obat-Keras (August 20, “equal” to modern medicine. Not only jamu that 2013). wants to be like drug which tested, standardized, 2. Antara news, (2013), Digrebek jamu scientific, but it turns out the modern medicine oplosan senilai Rp2,8 miliar. [Online] also want to take the position of jamu that natural Available http:// www . antara and without any side effects. Through medical news.com/berita/367689/digrebek-jamu- institutions such as hospitals and clinics, the oplosan-senilai-rp 28-miliar (December medical authorities combining natural medicine 10, 2013). with chemical although they are still limited as 3. Aria, P. & Haryanto, N., (2010), Sarimin complementary. Doctors and pharmacists also Jualan Jamu Dianggap Hanya Kedok. began to study traditional medicine, even today [Online] Available there are some pharmaceutical stores or http://www.tempo.co/read/news/2010/08/24/ pharmacies that sell jamu. Currently the

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