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IHiS (Indonesian Historical Studies) 4 (2), 186-195 © 2020 | E-ISSN: 2579-4213  

Tabib Family’s Role on Fracture Treatment in Aceh, 1950-2020: A Historical Reconstruction     | 186 
 

 
Received:  
November 24, 2020 
 
Revised:  
November 30, 2020 
 
Accepted:  
December 7, 2020 

Tabib Family’s Role on Fracture Treatment in Aceh, 1950-2020:  
A Historical Reconstruction 

 
Teuku Kusnafizal*, Abdul Azis, Sufandi Iswanto 

Study Program of History Education, Faculty of Teacher Training,  
Universitas Syiah Kuala, Banda Aceh, Aceh 

 
*Corresponding Author: kusnafizal@unsyiah.ac.id 

DOI: https://doi.org/10.14710/ihis.v4i2.9497 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Introduction 
Health is the right of every single person’s life. It is especially attached to humans in 
general. According to Law No. 36 of 2009, Health is a state of health, both physically, 
mentally, spiritually and socially which allows everyone to live socially and 
economically productive. Health is the main asset for someone to do all activities. If 
someone is not healthy, with all the limitations, it is impossible to do that activities. 
One of the most common methods taken by a person when he/she is unwell (sick) is 
medication, both modern and traditional. According to Sarajar (1995, p. 2), traditional 
medicine is a health effort in a different way from medical science, rooted in original 
traditions or outside Indonesia. Only about 20% of diseases that can be treated through 
modern medicine, the rest is unknown for its cure, that's why traditional medicine is 
back into everyone's choice for treatment (Daniel, 2009, p. 9).  

Law No. 36 of 2009 on health, recognizes the existence of tabib and traditional 
medicine as an indispensable part of health services. Traditional medicine is known to 

Abstract 
 

This research traces the origin of traditional fracture treatment, and identifies the 
values of local wisdom, especially in traditional healing process performed by the 
tabib family and to describe how the traditional healing system is developed from 
ancient times to the present. This study used a qualitative approach and historical 
methods through topic selection, heuristics or collecting sources, verification or 
source criticism, and sources and historiography interpretation. Based on the 
research that has been conducted, the following results were obtained: (1) Fracture 
treatment has been performed since 1950 in Aceh, especially among the tabib family 
coming from South Aceh through the inheritance of knowledge from generation 
to generation; (2) The regeneration process was performed in the healer family, in 
this case the father inherited from his children or grandparents to his 
grandchildren to study this knowledge, and practiced it in their entire life; (3) 
Entering the modern era, traditional medicine has developed in several aspects, so, 
people tend to believe in this treatment. This study is a part of the historical local 
wisdom (HLW) to determine how the development of traditional medicine in Aceh 
from time to time. 
 
Keywords:  Historical Reconstruction; Local Wisdom; Traditional Medicine for 

Fractures. 



 
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the public for centuries, long before the existence of modern medicine. This 
circumstance is supported by Indonesian circumstance which has a lot of flora and 
fauna that can be used as a medical tool in the past and until today. According to the 
Decree of the Minister of Health (Menkes) No. 176 of 2003, traditional medicine is 
classified into four groups: Battra Ramuan, Battra Keterampilan, Battra Supranatural and 
Battra based on a religious approach. Traditional medicine skills consist of traditional 
massage, fractures, circumcision, shaman, reflexology, acupressurist, acupuncturist, 
chiropractor and other traditional medicine with similar methods.  

Traditional medicine for fracture skills is a form of treatment that is still believed 
by sufferers as an alternative to the treatment methods provided by medical science. 
According to Mangunsudirdjo (Fitri, 2018, p. 4), general goal of handling fractures is 
to seek bone healing without medical surgery, meaning that it is in a position where 
there are no functional abnormalities, and it will recover if adequate repositioning and 
adequate fixation are conducted, in general. The treatment method provides a 
reposition by massaging and fixing it with cardboard or wood. The traditional 
medicine system that develops in each society is different. It depends on belief, culture, 
and social life adopted by the communities. For example, in the life of Aceh people, it 
is always related to their social and cultural lives which are motivated by their life in 
the past. The traditional treatment for fractures is not something new for the 
communities, especially those in South Aceh. This traditional medicine is the main 
choice for people when they experience injuries or fractures even modern medicine is 
very advanced than traditional medicine at this time and modern medicine is used as 
an additional treatment. In addition, the more advanced modern medicine is, 
according to some people the costs will be more expensive when compared to 
traditional medicine and there are also people who think that traditional medicine is 
more effective and efficient than medical treatment, especially at Tabib Wen, which has 
long been known for fracture category (Nasrullah, Interview 2019). 

Studies on fractures were conducted by Tedjodiprono (1982), Sarajar (1995), Aji et 
al. (2016), Siswanto (2018), Lesmana (2018) and Notosiswoyo (2001). Fractures are 
categorized into two parts, those are closed-fracture if there is no tear on the skin and 
open-fracture which is marked by injuries caused by fractures or certain objects that 
have torn the skin. Leonita (2015) and Indarto (2018), suggest that traditional medicine 
is an integral part of culture, because the concept of how to treat it is performed by 
reading several verses of the Koran and the presence of special ingredients. In 
traditional medicine, there are certain mechanisms and conditions that must be 
obeyed, so that it is a characteristic of the culture of the community concerned.  

According to research conducted by Afriza (2017), traditional medicine is part of 
physical anthropology and it is related to biology, usually researcher uses a 
phenomenological theory approach to explain the data obtained on the field data. This 
disease is seen as a complex phenomenon that affects human life, so, traditional 
medicine appears as an alternative to treat patients who have had fracture accidents. 
The procedure for traditional treatment of broken bones are by conducting massage or 
hand healing methods and medicines derived from spices of leaves and roots of trees. 



 
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It is relevant to Zubir's research (2019), stating that, the initial sheet of traditional 
medicine in the archipelago occurs since humans rely on the environment to meet their 
needs. In prehistoric times, human habits depended on nature and it could be seen 
from the way of gathering food, looking for shelter, relying on clothes from bark or 
animals including looking for drugs. The development of traditional medicine occurs 
during the time of Islamic kingdom in Indonesia, the kings in Indonesia advices the 
rishis or tabib to make potions and treat people with fractured injuries. The ingredients 
are Sikilia leaves, Merensi leaves, Selaguri leaves, Light leaves, and Rintang leaves, 
these are some of the medicines used by tabib to treat patients with fractures. 

This research was conducted on December 8, 2019 to August 22, 2020, the research 
location was in South Aceh. The object was, the first, the role of tabib family in the 
treatment of fractures. The second object, was patients who visited the traditional 
fracture site. Then this research was using a case study of the tabib family, this is 
because the tabib family has long been practicing in South Aceh, the information stated 
that the first traditional treatment for fractures in South Aceh was Tabib Wen in 1950. 
Then after he passed away, the science of fracture medicine was passed on to his six 
children, one of them, namely Tabib Ali. The practice was seen every day. This was the 
number of people who believed in the traditional treatment of fractures. According to 
Lesmana, (2018) the term tabib referred to a person who conducted traditional medicine 
in several areas. In addition, in some areas the term tabib was the same as batra, shaman 
and masseuse.  

 
Method 
The research used a qualitative approach, where the researcher collected data by means 
of documentation, observation and interviews, so, they revealed problems according 
to the research needs. A qualitative approach was potentially interpreted as a research 
method based on the philosophy of post-positivism, used to examine natural object 
conditions, inductive, qualitative data analysis and qualitative research results to 
emphasize meaning rather than generalization (Sugiono, 2010, p. 14). The qualitative 
approach was also a research approach to understand the phenomena that was 
experienced by research subjects such as behavior, perception, motivation, action and 
others (Maleong, 2007, p. 6). 
    The method used was historical method as proposed by (Kuntowijoyo, 1995, p. 
89), namely: topic selection, heuristics, or collecting sources, verification or source 
criticism, interpretation of sources and historiography or rewriting of historical events. 
In addition, the source of information in this writing was also obtained from the results 
of interviews, the first party to be interviewed was the family of 6 tabib and the second 
party was 12 patients. This study aimed to examine the history of fracture traditional 
medicine in Aceh. According to Garragahan (Abdurrahman, 1999, p. 43) the historical 
method is a set of systematic rules and principles for collecting historical sources 
effectively, critically, and systematically by evaluating the results in written form. 
 
The Origin of Fractures Traditional Medicine in Aceh 



 
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Each treatment has a background story on how the origin occurs, for example, the 
descendants of a family. This family is known as the family of tabib. The word tabib is 
assigned to this family because they are able to heal fractures from the past generation 
to the current generation. This ability does not automatically arise in this tabib family, 
but it is rooted in something that happened. Attempts to transfer fracture treatment in 
this family are passed down to the next generation. Viewed from the perspective of 
philosophy, medicine is the initial science in society, this science exists because the 
guidance of life in society to find solutions on what happened in society. Science 
develops alongside the religion, so, it is interrelated with one another. It seems that in 
ancient times, humans use many rituals and spells to achieve their desired goals. The 
early developing knowledge is closely related to: prayer, mantra, and medicinal herbs, 
so, the earliest knowledge is medicine (Wijaya, 2006, p. 174).  

The public's belief in fracture healers (tabib) is motivated by a tabib who is very 
skilled in fixing fractures named Abdurrahman. In 1950, marked by the birth of Tabib 
Aji, Abdurrahman had opened his own practice at Rumoh Tengoh to be precise in 
Ujong Blang village, Beutong District. Abdurrahman is known by the public as Tabib 
Wen. The tabib's call is assigned to him because he is able to conduct fracture fixing 
(sequences), and the word Wen means a boy taken from the Gayo language. Tabib 
Wen is the only child of Tabib Musa, someone who inherits his medicine. He is a 
person who plays a very important role in passing on this knowledge to his six 
children and grandchildren to his generation today. Tabib Wen obtains his knowledge 
from his father named Tabib Musa. Musa is born into the world with a physical 
condition that is less than perfect as he should be. He is not able to walk like ordinary 
people. With his circumstance, he is unable to work or help people. When he is an 
adult, his father, Tengku Sida, gives traditional medicine to help people who 
experience pain, especially fractures. Tengku Sida teaches Tabib Musa, starting from 
the prayers when performing medication or what is called "rajah" and introducing the 
anatomical location of bones to treat people with fractures. Rajah and massage are 
inseparable, both of them are united during treatment. When the broken bones are 
connected again in sequence, a rajah is conducted to make it more effective. 

According to Notosiswoyo (2001), fracture shamans also obtain their skills in 
various ways, some are coming from whispers through dreams, whispers while in 
between sleeping and waking, given charms and prayers by their parents, and obtain 
expertise by apprenticeship at an older broken teacher/shaman. As explained by 
Notosiswoyo, it turns out that Tabib Wen did not only learn from his parents, 
especially in 1962 when Tabib Musa passed away, at that time people came to the 
Tengoh House for treatment, because he was the only child who was able to perform 
this treatment. Besides being taught by his father, Tabib Wen also dreamt of how the 
anatomy of human bones was located, so, when Tabib Wen woke up from his sleep, 
when he was performing the massage, he immediately felt and understood where the 
fracture was without an X-ray at that time (interview with Tabib Suh). Basically, this 
knowledge is in this family from generation to generation which is continuously being 
taught. So, it will never be broken until today. It comes from Allah, who is entrusted 



 
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to their family, as they believed, they should not feel arrogant on the knowledge they 
have.  
 
Bone Fracture Treatment Development Process in Aceh 
The time is growing, but traditional medicine still exists in modern time. Many factors 
affect the popularity of traditional medicine such as the famous tabib, who treats many 
broken patients, the used drugs can be found in nature, so, the cost is relatively cheap, 
there are no worse decision happening such as having to have amputations and others. 
As explained in previous books such as Tajul Muluk, in general, the methods and 
medicines used are sipatah leaves, these leaves are usually used to heal fractures, in 
other words, these leaves are broken bones leaves, cool leaves, taro leaves, white grass, 
pulut rice and several other ingredients. The materials are crushed and placed on the 
broken part. However, this family is slightly different from what is described in the 
Tajul Muluk book. The used methods and medicines are formulated by this family, 
which is immediately evident from the inequality of drug concoctions between this 
family and other tabib. 

In the early 1950, Tabib Wen opened his own practice at Rumoh Tengoh, as he 
tried to live independently from his father, Tabib Musa, until 2020, this treatment has 
been continued until generations of children, grandchildren, and even some of his 
great-grandchildren were able to treat this fracture. In the period between 1950 and 
2020, it is a long time span, 70 years have passed, and this family of tabib still maintains 
their family heritage in the form of traditional medicine in the field of fractures and has 
its own ingredients and methods for treating fractures. As the years passed, there are 
many events that cause a new culture to enter the social order, so, this traditional 
medicine does not look rigid or outdate, this family finally adjusts the current 
developments with their knowledge. It can be seen that after the 2004 Tsunami in Aceh, 
many new medical devices emerged among the Acehnese people, such as scanning 
tools for several scan functions, including detection on break location. Public hospitals 
usually perform iron insertion operations (pins) to lock the broken bones so, they are 
straight and stick to both surfaces, the broken leg is replaced with an iron leg, and some 
even have to amputate the legs. The development of certified medical devices also adds 
the confidence of community by choosing this route, but many still choose traditional 
medicine in the healing process. 

There are 20 patients visiting for treatment every week, and 80 people each 
month, the number of patients is like a hospital or community health center. All 
patients with fractures of various kinds are brought to this place, even, according to 
the story, there are some patients who pass away when they arrive there. However, the 
times develops and human thinking also increases. By the existing of medical facilities, 
patients are not immediately taken for treatment at this time, but they will be checked 
at the hospital first, have their wounds cleaned, and scan the broken parts. The hospital 
will usually provide several options for patient treatment. However, if the patient 
chooses to go home and seek treatment in traditional medicine, the hospital allows it. 
Afterward, the patient is brought to the place of broken healer (tabib) in several 



 
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districts in Aceh. What is different in the field of medicine is the way patients are being 
treated, it appears that the public trust is fully given to tabib who treats him. However, 
at this time, to make the results more reliable, firstly is scan, then the results of the scan 
are submitted to the tabib to see what occurs to the bones. 

Day by day, new discoveries in the medical field are increasing, but traditional 
medicine is still running. This is supported by control from the health office. Based on 
an interview with the Health Office (Dinkes), the medical service division explains that: 

 “…The health government of the South Aceh region has recorded the number of 
traditional healing practice locations for fractures. The number of treatment places 
according to the data is 12 practice locations. Furthermore, training will be held 
and certification will be given to each tabib at the place of treatment, so, the place 
of treatment is considered legal. For the government, this traditional medicine is 
very important and became the general public believe. Therefore, the Health Office 
(Dinkes) fully supports the smooth running and healing of the community. Until 
today, there has been no reporting due to practice failure. Then, what needs to be 
known is that the origin of fracture treatment in South Aceh was conducted by 
Tabib Wen in 1950, and has been famous from ancient time to the present. Maybe, 
if he is still alive, he should have provided the training to teach people who want 
to learn fracture treatment...” (Interview, August 3, 2020). 

 
      Based on the statement above, it is clear that currently the trust between health 
offices, hospitals, health centers with fracture healers (tabib) has been established. This 
family majoring in the medical field proves that traditional medicine is still reliable in 
choosing this healing method. There are several systems that are practiced by this 
family in treating people who have fractures. To initiate healing treatment, a patient 
can carry the conditions for treatment, this is recommended for patients who have 
severe fractures. So, they must be treated directly in one of these family practices. These 
requirements are likened to, for example, every person who enters a certain institution 
to apply for a job, enroll in school, enroll in college, for example, requires certain 
conditions so, he/she can work or study at the agency, as well as requires entry 
requirements for the process. Healing goes faster. Each condition brings its own 
meaning, so, tabib keeps this inheritance without adding or subtracting any ingredients 
that have been prescribed previously, although some of these healers (tabib) say that 
there are those who do not agree with the implementation of this circumstance. The 
provision of conditions to a tabib is termed as "Peunejok", meaning that if the patient has 
provided these circumstances, the patient is part of the tabib’s family. The difference is 
in the way of giving (peunejok) to the healer (tabib), in the past the existing conditions 
are arranged in a small tray, but now it rarely looks like that. Now these conditions are 
put in a container which is important since the conditions must be sufficient.  
 
Fractures Traditional Treatment Requirements 
This requirement is one of the efforts before the traditional fracture treatment is 
performed, by these conditions, the treatment will be performed by the tabib, absolutely 
this requirement is one of the ways that the treatment takes place in the traditional 



 
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place. The conditions or guidelines that must be met by the patient and the patient's 
family are as follows. 

(1) Gold (meuh), the patient can give gold in the amount according to the patient's 
ability, not limited to whatever is given. It is an object whose selling value never 
decreases, so, when having treatment, the requirement is gold. When the patient's 
family needs the help of a tabib, they can give it to them. If the patient recovers, the 
gold will be sold and used during Tabib Wen's birthday feast which is annually held 
to buy the needed equipment; (2) Knife [badêk] bone is like a knife, broken bones will 
be repaired like normal bones and it is as strong as a knife (blade); (3) White fabric is 
the status of the patients are considered as family, therefore, life and death are at their 
home while being treated, so, if that happens the tabib family will also help their family; 
(4) Betel/ Ranub the Acehnese cannot be separated from betel when gathered in one 
place. When the condition is given by the patient's family, the betel will be eaten 
together at that time. Betel is given in the form that the ingredients have not been put 
together, such as daffodil, lime, areca nut and the betel itself; (5) Money [peng], which 
is only in addition to a few people for alms to the healer (tabib) who treats them. The 
amount of money is not pegged. Money becomes a trend in granting this condition 
because some who are able to give money are not necessarily asked by the tabib but 
sincerity from the patient's family to give it or not willingly.  

After the peunejok process is received, the tabib immediately makes a visit to sort 
out the patient. The visit time between patients varies, depends on when the tabib has 
the time to order. Usually, the healer (tabib) massages in the morning and evening, 
during the day the patient uses physical exercise and regular activities. Ordering is 
conducted according to the type of fracture experienced by the patient, for example: if 
the patient breaks in the middle of the bone, a wooden splint will be attached and tied 
with siren bark for several days and tabib will massage it slowly, if the fracture is in the 
joint, it will be conducted according to patients’ comfort. 

In performing the massage, the healer (tabib) only massages at a suitable location 
by adding a balm whose properties are to relieve muscle pain, sprains, aches and 
others. For this family, they use a balm with the Tiger Balm brand or people often call 
it Rimung Cap Balm. This balm is very popular in Beutong sub-district, because it is 
the balm that is always used when the tabib performs massage. During the massage, 
besides rubbing the balm on the part of the body, the healer (tabib) also uses prayers, 
according to one interview source some of them seek prayer itself with the information 
given but some are taught directly. The used prayers are coming from Koran for 
example Alfatihah, Al-Ikhlas, An-Nas, and prayers to glorify Allah, then they make dhikr 
while massaging, then ask for the blessings of the Prophet Muhammad PBUH through 
prayers to Him, and proceed to prayer in one's own language, by asking God for 
healing so, the patient can recover and be able to conduct God's commands such as 
prayer and others. Time does not change the prayers that are always read during 
treatment. As times have developed, this family still uses prayers that have been given 
to them from generation to generation. It is just a little different in the ingredients when 
massaging, during Tabib Wen's time, according to a patient at that time, he performs 



 
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the massage by collecting crude oil, a coconut water that is not dried in the sun, but the 
crude oil is no longer used, because it is not available and also there is no one who 
produces it. The information from a patient whose hand is dislocated named Saidil 
Mudhahar states that: 

“… I had sprains as a result of an accident while I was playing football, the treatment 
process was conducted by applying balm and wood oil, then massaged and it felt 
quite painful. However, the pain was gradually disappeared, then after being 
massaged, I put the nutmeg on my feet…’’ (Interview, July 18, 2020)   
 

      After massaging is complete, the patient makes his own concoctions. The potion is 
a hot round stone, burned in a fire and then placed on a fabric containing lingeng pagee 
leaves that have been pounded and flaked on top of fabric, then bandaged and the hot 
stone is rubbed on the part that has broken slowly until the water disappears and the 
stone feels hot again. For patients who only experience sprains, they will only be given 
pounded nutmeg which is then applied to the affected area and rested. Apart from 
these drugs, the patient must follow several restrictions which make the fracture worse, 
make the body itchy and the most important thing is not to come into contact with 
anything that is not his mahram while this treatment is taking place. Further, as you can 
see, this knowledge is passed on to the offspring only. However, as time goes on, one 
of Tabib Suh's patients named Nasir is also able to perform this treatment even though 
he is not as skilled as this tabib but because of his strong belief and the belief that Tabib 
Suh is given to him. He is able to perform this treatment even though he only does it 
when Tabib Suh himself asked for help. It seems that in this era development which is 
changing, human thinking also changes, although there are several traditions that must 
be preserved, but for one's ability to perform healing, it returns to that person's will 
and belief.   

This family's ability to cure is well known by many people. If you look at some 
medical practices, there must be an attached pamphlet to indicate the place of medical 
practice, in contrast to this family, from Tabib Wen's spell until today, they think that 
putting up pamphlets is a form of joy in their knowledge, so, they have not put up 
practical pamphlets in front of the house and continue to accept patients every day and 
every time. After the patient is cured, the patient will be given dipeusijuk or powdered 
by offers in an annual way of Tabib Wen, all patients who recover, usually bring food 
that is placed in a container and then distributed to the orphans and people who 
present at that time as a sign of gratitude to Allah for the blessings given by Allah for 
his/her healing. 

 
Conclusion 

      Expertise in performing traditional fracture treatment is hereditary. Starting from 
learning to cure self-taught by Tengku Sida around 1900 as the first generation whose 
initial goal is to help the communities until it develops into a practice place that is 
known to many people and used as a treatment house, especially broken bones. Until 
today, the broken healer family (tabib) has 4 generations. This regeneration process is 
passed on from father to child or grandfather to grandson. Each tabib receives and 



 
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inherits knowledge in different ways, but basically the knowledge is the same, that is 
by curing people with broken bones. This knowledge will be introduced and taught 
when the child enters puberty, then the inheritance of knowledge will be continued if 
the child has an interest in learning. However, in the process itself, the inheritance is 
not forced. Traditional treatment for fractures is an effort to help people with fractures 
bones, this cure aims to heal and make it easier for people to return to their normal 
activities. 

 
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