Ethnomedicine of the Sarolangun Malay community: an ecolinguistic study on medicinal plant and healing incantations

Figures & data

Figure 1. Components of data analysis: interactive model. Source: Miles and Huberman (1994).

Table 1. Terminology of medicinal plants.

Classification	No	Terms	Latin name	Modifying element	English equivalent
Color	1	Buluh kunaing	Bambusa vulgaris	Buluh ‘bamboo’ kunaing ‘yellow’	Golden bamboo
	2	Bawang abang	Allium cepa L	Bawang ‘onion’ abang ‘red’	Crimson onion
	3	Bawang puteh	Allium sativum	Puteh ‘white’ Garlic	Snowy garlic
	4	Jae abang	Zingiber officinale Roscoe	Jae ‘ginger’ abang ‘red’	Scarlet ginger
	5	Niu ijau	Cocos nucifera	Niu ‘coconut’ ijau ‘green’	Emerald coconut
	6	Senduduk itam	Melastoma malabathricum	Itam ‘black’	Onyx senduduk^a
	7	Sirih abang	Piper ornatum	Sirih ‘betel’ abang ‘red’	Ruby betel
	8	Sirih ijau	Piper batle L	Sirih ‘betel’ ijau ‘green’	Jade betel
	9	Tebu itam	Saccharum officinarum L	Tebu ‘sugarcane’ itam ‘black’	Jet-black sugarcane
Shape	10	Aka kembung	Merremia peltata (L.) Merr	Aka ‘root’ kembung ‘round’	Spherical root
	11	Cabe kecik	Capsicum frutescens	Cabe ‘chili’ kecik ‘small’	Petite chili
	12	Kacang panyang	Vigna sinensis L	panyang ‘long’	Elongated bean
	13	Kates mudo	Carica papaya L	Ketipeng ‘‘ Kecik ‘small’	Juvenile papaya
	14	Ketipeng kecik	Cassia tora L	Ketipeng ‘‘ Kecik ‘kecil’	Compact ketipeng^a
	15	Langsat kabau	Lansium domesticum	Langsat ‘duku’ kabau ‘buffalo’	Robust duku
	16	Perenggi guci	Lagenaria siceraria (Molina) Standl	Perenggi ‘gourd’ guci ‘jar’	Flask-shaped gourd
	17	Pinang mudo	Areca catechu	Pinang ‘betel nut’ mudo ‘young’	Adolescent betel nut
	18	Sembung ambat	Mikania micrantha	Ambat ‘creeping’	Trailing sembung
	19	Sungut kucing	Orthosiphon Aristatus	Sungut ‘whiskers’ kucing ‘cat’	Whiskered herb
	20	Sungkai mudo	Peronema canescens Jack	mudo ‘young’	Tender sungkai
	21	Tanawan ati	Ganoderma lucidum	Tanawan ‘mushroom’ ati ‘liver’	Hepatic mushroom
Place	22	Cetup semak	Physalis peruviana L.	Cetup ‘groundcherry’ semak ‘scrub’	Scrub groundcherry
	23	Ketepeng cino	Cassia alata L.	Ketepeng ‘senna’ cino ‘China’	Chinese senna
	24	Empedu tanah	Eurycoma longifolia	Empedu ‘bile’ tanah ‘earth’	Earthy longjack
	25	Petai cino	Leucaena leucocephala	Petai ‘stink bean’ cino ‘China’	Chinese stink bean
	26	Pinang beluka	Pinanga latisecta Blume	Pinang ‘areca/betel nut’ beluka ‘wild’	Wild areca palm
	27	Pisang utan	Musa sp	Pisang ‘banana’ utan ‘forest’	Forest banana
	28	Pucuk durian	Durio zibethinus	Pucuk ‘shoot/top’ durian ‘durian’	Durian shoots
	29	Sirih beluka	Piper ornatum	Limau ‘lime/citrus’ masam ‘sour’	Wild betel leaf
Tase	30	Bidara pait	Ziziphus mauritiana	Bidara ‘jujube’ pait ‘bitter’	Bitter jujube
	31	Kayu manih	Cinnamomum verum	Kayu ‘wood’ manih ‘sweet’	Sweet cinnamon
	32	Limau masam	Citrus hystrix	Limau ‘jeruk’ masam ‘asam’	Sour lime
Sex	33	Jiluang gadih	Paspalum sp	Jiluang ‘grass-like’ Gadih ‘young woman’	Grass-like young woman
Function	34	Setawa sedingin	Bryophyllum pinnatum	Sedingin ‘cooling’	Cooling bryophyllum
	35	Patah mudi	Senecio sonchifolius	Patah ‘broken’ mudi ‘referring to bone’	Bone-related breakage
Aroma	36	Siangit kambing	Ageratum conyzoides	Siangit ‘unpleasant aroma’ kambing ‘goat’	Goat’s unpleasant aroma

^a A plant native to Indonesia and is part of the traditional flora of the region, flourishing in its tropical climate. A term used to describe plants within the Cassia genus in Indonesia.

Table 2. Ecolinguistic representation in the common incantations of the SM community.

Data	Incantations name	No	Type of representation	Lexical marker	Lexical meaning
1	Treating fever	1	Biology (fauna)	Lang Susu (line 1)	The fever incantations represent a biological dimension in the form of the ‘Lang Susu’ fauna element. Lang Susu is a type of eagle spread across Indonesia. It is characterized by its gray, brown and white feathers. This bird is a predator of fish living around water bodies, lakes, rivers and marshes. According to the collected information, the scientific name of this bird is Ichthyophaga ichthyaetus.
		2	Biologi (fauna)	Sikung (line 2)	The fever incantations represent a biological dimension in the form of the ‘Sikung’ fauna element. There’s no clear information regarding this fauna. However, based on the incantations, it seems to refer to one of the food sources of Lang Susu. The elders in the region believe it is an extinct species. They also mention that Sikung might refer to a type of fish or insect.
		3	Cultural (religion)	Allah (line 4)	The lexical ‘Allah’ represents a cultural dimension reflecting the religious values adopted by the SM community. For Muslims, Allah is believed to be the creator of the heavens, the earth and the source of all life.
		4	Cultural (religion)	La ila ha illallah, Muhammadarrosulullah (line 5)	The phrase ‘La ila ha illallah, Muhammadarrosulullah’ is a Tahlil phrase (affirming God’s oneness) in Arabic that means ‘There’s no god but Allah, Muhammad is the messenger of Allah’. In Islamic teachings, this phrase is very sacred and acknowledges the existence of the creator and His messenger in spreading the religion (Prophet Muhammad).
2	Treating wounds	5	Cultural (religion)	Bismilllahirrohmanirrohim (line 1)	In Islam, the phrase ‘Bismilllahirrohmanirrohim’ is in Arabic, meaning ‘In the name of Allah, the most Gracious and Merciful’. This phrase is used to initiate various activities by Muslims with the aim of receiving blessings from their Creator.
		6	Cultural (religion)	Allah (line 6)	The lexical ‘Allah’ represents a cultural dimension reflecting the religious values adopted by the SM community. For Muslims, Allah is believed to be the creator of the heavens, the earth and the source of all life.
		7	Cultural (religion)	La ila ha illallah, Muhammadarrosulullah (line 7)	The phrase ‘La ila ha illallah, Muhammadarrosulullah’ is a Tahlil phrase (affirming God’s oneness) in Arabic that means ‘There’s no god but Allah, Muhammad is the messenger of Allah’. In Islamic teachings, this phrase is very sacred and acknowledges the existence of the creator and His messenger in spreading the religion (Prophet Muhammad).
		8	Biology (flora)	Pinang (Areca catechu) (line 3)	The lexical ‘Pinang’ (Areca catechu) represents a biological dimension. For the SM community, the Areca nut is often seen as a symbol of brotherhood, harmony and unity. Therefore, the Areca nut holds a deep symbolic meaning for them, being regarded as a sign of unity, harmony and mutual respect between individuals or groups.
3	Treating epilepsy	9	Biology (fauna)	Serayo-rayo (Loriculus galgulus) (lines 1, 2, 3)	In other Malay communities, this bird is known as ‘Serindit’. In the SM community, this bird is often regarded as a symbol of beauty and elegance in local culture. Currently, the presence of this bird is very rare.
		10	Biology (fauna)	Anying kumang or dog with spotted patterns (line 6)	The dog is also referred to by the SM community as the village dog, which might have the scientific name Cuon alpinus. A section of the SM community dislikes this dog as they believe it brings bad luck, is disruptive and leads an unclean life. Additionally, the SM community believes that its barking in the middle of the night signifies the presence of demons around them.

Table 3. Incantations for fever.

Melayu Sarolangun language	English translation
Oi lang susu makan satu (1) Ciek sikung mati satu (2) Makebul kato Allah (3) Mustajab tibo pado aku berkat Allah (4) La ila ha illallah, Muhammadarrosulullah (5)	Hey white eagle, eat one (1) One Sikung dies (2) The will of Allah is fulfilled (3) Effective comes to me by the grace of Allah (4) There is no god but Allah, and Muhammad is the messenger of Allah (5)

Table 4. Incantations for treating wounds.

Melayu Sarolangun language	English translation
Bismilllahirrohmanirrohim (1) Naki bukit pinang berapi (2) Dapek pinang setanuk lebat (3) Nyo idak letup di api (4) Aku letup di air yang ujan lebat (5) Benebul kato Allah (6) Lailahaillallah Muhammadarrosulullah (7)	By mentioning the name of Allah, the Most Gracious, the Most Merciful (1) Climbing the flaming Areca nut hill (2) Obtaining a large cluster of Areca nuts (3) It does not burn in fire (4) I burn in the heavy rainwater (5) The word of Allah is effective (6) There is no god but Allah, and Muhammad is the messenger of Allah (7)

Table 5. Incantations for epilepsy.

Melayu Sarolangun language	English translation
Oi burung serayo rayo (1) Terbang kau serayo rayo (2) Hinggap di ranting kayu kau serayo-rayo (3) Terbang kau ka muaro (4) Aku tau asal sawan menyadi (5) Darah anying kumang asal kau manyadi (6) Darah malebih darah bali manyadi (7) Itu asal kau manyadi (8)	Hey, Serayo-rayo bird (1) Fly, you Serayo-rayo (2) Perch on the wooden branch, you Serayo-rayo (3) Fly to the estuary (4) I know the origin of the epilepsy (5) The blood of the spotted dog is where you originated (6) Blood overflows, blood returns, where you became (7) That is where you originated (8)

Table 6. Ecolinguistic representation in the common incantations of the SM community.

Data	Incantations name	No	Type of representation	Lexical marker	Lexical meaning
4	Tasapo	1	Culture (religion)	Bismilllahirrohmanirrohim (line 1)	In the Islamic religion, this phrase means ‘In the name of Allah, the Most Gracious, the Most Merciful’. It is used to start various activities of Muslims to obtain blessings from the Creator.
		2	Culture (religion)	La ila ha illallah, Muhammadarrosulullah (line 11)	This is an Arabic phrase meaning ‘There is no god but Allah, and Muhammad is the messenger of Allah’. In Islamic teachings, this phrase is sacred and acknowledges the Creator and His messenger.
		3	Biology (fauna)	Chicken (lines 6 & 7)	The chicken has a profound significance in SM culture, symbolizing a connection between culture, religion and daily life. It is also a symbol of prosperous life and can be found in many customary ceremonies with magical elements.
		4	Social (human relationship)	Seloko (lines 8, 9, & 10)	Represents advice and guidelines for the SM in daily life. Seloko is an oral literary form used to convey guidance.
5	Kamasuk		Culture (religion)	Bismilllahirrohmanirrohim (line 1)	In the Islamic religion, this phrase means ‘In the name of Allah, the Most Gracious, the Most Merciful’. It is used to start various activities of Muslims with the intention of obtaining blessings from the Creator.
		5	Culture (religion)	La ila ha illallah, Muhammadarrosulullah (line 11)	This is an Arabic phrase meaning ‘There is no god but Allah, and Muhammad is the messenger of Allah’. In Islamic teachings, this phrase is sacred and acknowledges the Creator and His messenger.
		6	Biology (fauna)	Lang Susu (line 2)	The fever incantations represent a biological dimension in the form of the ‘Lang Susu’ fauna element. Lang Susu is a type of eagle spread across Indonesia. It is characterized by its gray, brown and white feathers. This bird is a predator of fish living around water bodies, lakes, rivers and marshes. According to the collected information, the scientific name of this bird is Ichthyophaga ichthyaetus.
		7	Biology (fauna)	Grasshopper (lines 2 & 6)	Unfortunately, comprehensive information about the meaning of this lexicon in SM was not found by the researcher.
		8	Culture	Allah (line 6)	Represents religious values adhered to by SM. For Muslims, Allah is believed to be the creator of everything.
		9	Culture (tools)	Antan (lines 13 & 14)	This is a crucial tool that the majority of SM possess. Used primarily in preparing rice before modern technologies were introduced.

Table 7. Incantations tasapo.

Melayu Sarolangun language

English translation

Bismilllahirrohmanirrohim (1) Ciek, duo, tigo, empat, limo (2) Ciek, duo, tigo, empat, limo aku nyituk si X (3) Kalau si X keno sapo aku, jawab siap (4) Kalau idak kau nyapo jangan dijawab siap (5) Ngadap ile kutup ayam Rajo Jambi (6) Ngadap mudek kutup ayam Rajo Jambi (7) Tingal kau di tengah kau tunak (8) Tingal kau di dateh dak kau ba pucuk (9) Tingal kau di bawah dak kau ba urek (10) Laila haillallah muhammadarrasulullah (11)

With the name of Allah, the Most Gracious, the Most Merciful (1) One, two, three, four, five (2) One, two, three, four, five, I treat si X^a (3) If X is addressed by me, answer ready (4) If it is not, you who addressed, do not respond (5) Face toward the direction of Raja Jambi’s rooster (6) Face upstream toward Raja Jambi’s rooster (7) Stay in the middle, you stay put (8) Stay on top, you will not grow (9) Stay below, you will not shoot up (10) There is no God but Allah and Muhammad is His messenger (11)

^a X refers to the name of the patient being treated.

Table 8. Incantations kamasuk.

Melayu Sarolangun language

English translation

Bismillahhirrohmanirrohim (1) Ei lang susu, belalang rayoy (2) Ku makan sikuk mati (3) Ku makan duo tigo tiado mati (4) Bekat ku makan duo susu belalang rayoy (5) Bekebul kato Allah (6) Mustajab tibo pado aku (7) Yang gagah yang tunduk ngan aku (8) Yang biso taweh (9) Yang tajam tumpu (10) Sebanyak yang sakti ku tumpuh (11) Tidak berapo badan ku (12) Pungung dateh antan (13) Betungkat antan pengang (14) Ku menduduk hati segalo setan (15) Duduk ku menang jalan ku menang (16) Zat nam bumi yang namo langit (17) Kum kato ibu (18) kedim kato bajang (19) Laila haillallah muhammadarrasulullah (20)

In the name of Allah, the Most Gracious, the Most Merciful (1) Hey, white eagle, rayoy grasshopper (2) I eat one and die (3) I eat two or three and do not die (4) Because I eat two milks of phantom grasshopper (5) Allah’s word is granted (6) Miracles come to me (7) The brave obeys me (8) That which is venomous can be cured (9) That which is sharp becomes blunt (10) As many powerful ones, I overpower (11) Not much happens to my body (12) Back on top of the antan (rice pounding tool) (13) Leaning on the wood (rice pounding tool) (14) I control the feelings of all demons (15) When I sit, I win; when I walk, I win (16) The essence of the earth named sky (17) Yes, says mother (18) It occurs, says Bajang (forest ruler) (19) There is no God but Allah and Muhammad is His messenger (20)

Table B1. Sarolangun Malay medicinal plants

Parts	No	Medicinal plants		Preparation and application	Functions
		Sarolangun Malay language	Scientific/Latin name
Leaves	1	Ketepeng cino	Cassia alata L.	Pounded (applied)	Skin disease
	2	Limao kuncai	Citrus aurantiifolia	Drunk	Cough; tasapo
	3	Limao masam	Citrus hystrix	Boiled (used during bathing)	Relaxation
	4	Pucuk durian	Durio zibethinus	Boiled (drunk or used during bathing)	Refresh the body
	5	Rambutan	Nephelium lappaceum	Boiled (used during bathing)	Influenza
	6	Sekejut	Mimosa pudica	Boiled (drunk)	Heal diabetic wounds
	7	Kalamayong	Typhonium flagelliforme	Boiled (drunk)	Cancer
	8	Setawa sedingin	Bryophyllum pinnatum	Pounded (applied)	Bruises
	9	Sirih ijau	Piper batle L.	Chewed (betel chewing; related to cultural and community traditions)	Strengthen teeth
	10	Sirih beluka	Piper ornatum	Boiled (drunk)	Feverish
	11	Kates mudo	Carica papaya L.	Boiled (drunk)	Malaria
	12	Sembung ambat	Mikania micrantha	Boiled (drunk)	Anti-bacterial
	13	Sungkai mudo	Peronema canescens Jack	Boiled (drunk or used during bathing)	Refresh the body
	14	Sungut kucing	Orthosiphon Aristatus	Boiled (drunk)	High blood pressure
	15	Bidara pait	Ziziphus mauritiana	Boiled (drunk)	Gallbladder pain
	16	Jirak	Ricinus communis L.	Heated (applied)	Stomachache
	17	Katu	Sauropus androgynus (L.) Merr.	Used in vegetable dishes (eaten)	Feverish and promotes breast milk production
	18	Marungai sejaja	Moringa oleifera	Boiled (drunk)	Eyes
	19	Pecah beling	Strobilantes crispa	Boiled (drunk)	Wounds
	20	Siangit kambing	Ageratum conyzoides	Pounded (applied)	Reduce bleeding
Fruit	21	Limau purut	Citrus hystrix	Boiled (rinsed on the head)	Dandruff
	22	Niu ijau	Cocos nucifera	Drunk	Smallpox
	23	Cetup semak	Physalis peruviana L.	Consumed directly	Diabetes mellitus
	24	Pinang mudo	Areca catechu	Chewed (betel chewing)	Teeth, male vitality
	25	Mengkudu	Morinda citrifolia	Boiled (drunk)	High blood pressure
	26	Merpayang	Scaphium macropodum Miq	Consumed directly	Cough and itchiness
	27	Belimbing sayur	Averrhoa bilimbi	Cooked (used as a side dish)	Cholesterol
	28	Petai cino	Leucaena leucocephala	Cooked (used as a side dish)	Worms (intestinal parasites)
	29	Senduduk itam	Melastoma malabathricum	Consumed directly	Mouth ulcers
	30	Mahkota dewa	Phaleria macrocarpa boerl	Boiled (drunk)	Boost stamina
	31	Perenggi guci	Lagenaria siceraria (Molina) Standl	Cooked (used as a side dish)	Hemorrhoids
	32	Kanulo	Homalomena cordata Schott	Cooked (used as a side dish)	Wound remedy
Rhizome	33	Kunyit	Curcuma longa	Boiled (drunk)	Stomach ulcer
	34	Jae	Zingiber officinale Rosc	Boiled (drunk)	Warm the body
	35	Jae abang	Zingiber officinale Roscoe	Boiled (drunk)	Bacterial infection, cancer
	36	Serai	Andropogon nardus L	Crushed (applied)	Back pain
	37	Ceku	Kaempferia galanga L	Boiled (drunk)	Fever and rheumatism
	38	Mengkueh	Alpinia galanga (L.) Willd.	Added to dishes	Smoothen skin, and body metabolism
	39	Jerangau merelai	Acorus calamus	Dried (stored)	Epilepsy, ward off evil spirits, and rheumatism
Shrub	40	Lado	Piper ningrum	Boiled (drunk)	High fever, headache, and male fertility
	41	Cabe kecik	Capsicum frutescens	Cooked as an ingredient	Typhoid
	42	Kacang panyang	Vigna sinensis (L.)	Cooked as an ingredient	Anemia
	43	Bawang puteh	Allium sativum	Chewed	Toothache
	44	Bawang abang	Allium cepa L.	Sliced (applied)	Catching a cold
	45	Patah mudi	Senecio sonchifolius	Pounded (applied)	Bone pain; sprains; fractures
	46	Bawang gando	Allium schoenoprasum	Cooked as an ingredient	Digestion
	47	Katipeng kecik	Cassia tora L.	Its seeds are boiled (drunk)	Vision
	48	Tebu itam	Saccharum officinarum L.	Squeezed (drunk)	Hemoptysis
	49	Aka kembung	Merremia peltata (L.) Merr	Boiled (drunk)	Swelling; elephantiasis; fever
	50	Buluh kunaing	Bambusa vulgaris	Soaked in water (drunk) or planted around the house	Related to mystical matters
	51	Talasih ijau	Ocimum basilicum L.	Boiled (drunk)	Fever
	52	Panisilin	Jatropha multifida L.	Its sap (applied)	Infection
	53	Jiluang gadih	Paspalum sp	Pounded (applied)	Sprains
Bark	54	Kayu manih	Cinnamomum verum	Boiled (drunk)	Muscle stiffness or soreness
	55	Langsat kabau	Lansium domesticum	Boiled (drunk)	Dengue fever
	56	Salam	Syzygium polyanthum Wigh	Boiled (drunk)	Rheumatism
	57	Pelepah birah	-	Boiled (used during bathing)	Immunity
	58	Tanawan ati/kuping	Ganoderma lucidum	Cooked as an ingredient	Hepatitis
Roots	59	Lalang	Imperata cylindrical	Boiled (drunk)	Feverish and high blood pressure
	60	Pinang beluka	Pinanga latisecta Blume	Chewed and then spit onto the patient’s body	Disturbances from evil spirits
	61	Pinang	Areca catechu	Boiled (drunk)	Headache
	62	Pisang utan	Musa sp.	Boiled (drunk)	Gout
	63	Empedu tanah	Eurycoma longifolia	Boiled (drunk)	High blood pressure; male vitality

Table C1. List of follow-up questions after obtaining data from rapport-based technical interviews

No	Types of Questios	Examples sub-questions
1	Open question	a. What medicinal plants are commonly cultivated by the community? If possible, could you mention several types?
		b. What is your perspective on the tradition of manyirih?
		c. What types of medicinal plants and treatments are frequently employed?
2	Private	a. Are there medicinal plants that can be managed in various ways in their utilization process? Or can specific medicinal plants only be managed in one particular way?
		b. Why is this ethnomedicinal practice considered very effective? Is there a mystical aspect involved in the practice?
		c. Where did you acquire knowledge of the mantras and various medicinal plants used? Does this mean that the SM mantras are divided into two categories (specific and general)?
		d. I observed that the naming of medicinal plants is based on location, taste, aroma, color, shape, and function. For example, is ‘siangit kambing’ named so because the plant smells like a goat? Another example is ‘patah mudi’, used for treating sprains and fractures; does it imply a connection to bone injuries?
		e. Is the mantra recited internally and on specific parts of the body? How does it work? Does the mantra contain elements of Islam and names of animals and plants?
3	Question about mutual interests	a. Do you teach this ethnomedicinal practice to the younger generation as a preservation effort? Is it limited to your family heritage, or can it be shared with the wider community?
		b. If this ethnomedicinal practice were thoroughly documented, and all the mantras were recorded, would you object to it? Or are there potential consequences in the future?
4	Questions regarding comprehension	a. I checked from various sources that the efficacy of some of these medicinal plants can be medically justified. Are you aware of this? For example, Ketepeng Cino (Cassia alata L), which can heal various skin diseases caused by fungi and bacteria due to its components such as alkaloids, saponins, tannins, and anthraquinones.
		b. In the earlier mentioned mantras, there is an Islamic element, right? Why does this occur? Do you have insights into this matter?
		c. In the earlier mentioned mantras, do you know the forms of the animals and plants mentioned? We are not familiar with the lexicon found in the mantras.
5	Questions concerning empathy	a. Earlier, you mentioned the correct steps to preserve this tradition by teaching it to the younger generation. Do you think they are interested in continuing this practice?
		b. Earlier, it was explained that it is very difficult to engage the younger generation here in cultural preservation. If outsiders like us are interested, is it permissible to learn about it?
6	Questions regarding aspirations and objectives.	a. From the previous answers, it implies that there is some doubt about the sustainability of this ethnomedicinal practice, right? Are there any other aspirations that haven’t been mentioned?
		b. Earlier, you mentioned hoping for the government to be more concerned about the existing environment and culture. Have they not played a significant role in this regard so far?
7	Concluding questions and expressions of gratitude	a. As an expression of gratitude, you suggested that we continue efforts to save and preserve the scattered local wisdom. Therefore, we intend to incorporate literature learning oriented toward instilling positive character through a pedagogical approach. If we need further information, would you be willing to provide more comprehensive details?
		b. We will keep some information that should not be disclosed to the general public, as you advised. Is there anything else that may have been overlooked?

Miles, M. B., & Huberman, A. M. (1994). Qualitative data analysis: An expanded sourcebook (2nd ed.). Sage.

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