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BERTUNGKU
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Introduction and history
Bertungku is one of the traditional Malay healing practices that continues to be observed today, particularly among women during the postnatal period. This tradition has been passed down through generations for centuries. It remains an integral part of traditional health care practices that serve to restore energy, improve blood circulation, and assist in the contraction of the uterus. Within the Malay community, the practice of bertungku is not only regarded as a physical treatment but also symbolises the continuity of ancestral medical knowledge deeply rooted in cultural beliefs and practices. Although it is more commonly associated with postpartum confinement, bertungku is not limited to women alone; it is also practised by men or anyone experiencing certain health conditions such as muscle fatigue, joint pain, or bloating.
In traditional postnatal care, bertungku is usually performed after bertangas (herbal steaming) and cleansing rituals. This demonstrates that bertungku is part of a broader and more systematic sequence of self-care practices within Malay traditional medicine. The process begins with the preparation of the tungku, which is typically a river stone or a medium-sized solid stone that is first heated. Once sufficiently hot, the stone is wrapped in thick cloth or layered with selected herbal leaves before being pressed and rolled on specific parts of the body, particularly the abdomen. Practically, this practice is believed to help prevent the abdominal skin and other parts of the body from sagging or wrinkling, while also reducing pain caused by uterine contractions after childbirth. By applying the heated stone to targeted areas of the body, discomfort and pain can be alleviated, thus accelerating the overall healing process.
The history and philosophy of bertungku are closely tied to the concept of balancing hot and cold elements, which forms the foundation of traditional Malay medicine. This concept aligns with the philosophies of Greek and Ayurvedic medicine, both of which emphasise humoral balance as the basis of health. Within Malay belief systems, heat is perceived as an energy capable of counterbalancing the cold element in the body, which is often associated with weakness, illness, or fatigue. Thus, bertungku is not merely a practical heat-based therapy but also carries symbolic meaning in the effort to restore harmony between the body and the human spirit. It can be considered a form of traditional heat physiotherapy proven to stimulate blood circulation, accelerate healing, and enhance bodily comfort.
As time has progressed, the functions of bertungku have expanded beyond postnatal care. Today, it is practised more broadly for general health purposes, especially to relieve muscle tension, dispel excess wind from the body, improve circulation, and refresh a fatigued body. Some women also practice bertungku as a traditional remedy to alleviate menstrual cramps or discomfort during menstruation. This development demonstrates how bertungku has adapted to meet contemporary health needs while retaining its relevance in modern society.
Furthermore, the tools used in the practice of bertungku have also diversified. The most traditional form is the river stone tungku, regarded as more effective because it retains heat for a longer period and is believed to absorb the medicinal benefits of the herbs wrapped around it. In modern confinement care, the use of an iron tungku has become increasingly common, as it is more practical and easier to manage. Newer innovations have even introduced modern tungkus equipped with additional features, such as aromatherapy, to enhance the therapeutic effect. This evolution illustrates that although bertungku originates from ancient traditions, it has been able to grow and adapt to the needs and lifestyle of contemporary society without compromising its intrinsic value as a heritage of traditional medicine.
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The process of bertungku in traditional Malay medicine is carried out systematically, as each stage serves a distinct purpose that complements the others. It is not merely about placing a heated stone on the body, but rather involves careful preparation of materials, proper techniques, and a sequence of steps to ensure its effectiveness. The complete process is as follows:
Step 1: Preparing the Stone
The first step is to select a suitable river stone, usually solid, smooth, and medium-sized so that it can be held comfortably in the hand.
The stone is heated over embers, charcoal, or a gas stove until it reaches the desired temperature.
The purpose of this heating is to ensure that the stone can retain sufficient warmth for the treatment.
In modern practice, iron tungku are sometimes used as they can be reheated easily; however, river stones are considered more traditional and are believed to be more effective in retaining steady heat.
Step 2: Preparing the Herbal Wrapping
While the stone is heating, betel leaves, turmeric leaves, noni leaves, and pandan leaves are lightly wilted over a small flame or embers until they become slightly soft.
At the same time, spices such as ginger, lemongrass, asam Jawi (Java tamarind), black pepper, palm seeds, and cloves are dry-roasted (sautéed without oil) until they release a fragrant aroma.
Once ready, the softened leaves are arranged as the outer layer of the wrapping, while the roasted spices are either placed together or tucked between the leaves.
The combination of these two elements transforms the herbal wrapping into a protective layer that not only regulates the heat of the stone but also infuses the body with aroma, medicinal benefits, and therapeutic effects.
Step 3: Preparing the Body
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Reference Source
Bahan Bacaan
Bidin, A. A. H. (2012). Penjagaan kesihatan wanita semasa dalam pantang: Amalan dan kepercayaan [Women’s health care during postpartum: The practice and beliefs]. Geografia: Malaysian Journal of Society and Space, 8(7), 66–76.
Hasbullah, H. W. A. H., & Hassan, N. N. N. (2017). Amalan perubatan herba dan keseimbangan humoral dalam penjagaan kesihatan post partum wanita Melayu: Perspektif budaya dan perubatan [Herbal medicine practices and humoral balance in post partum health care for Malay women: Culture and medicine perspective]. Asian Journal of Environment, History and Heritage, 1(2), 163–175.
Hadi, Z. A. L., Nurshahidah, M. R., Ismail, R., Nasuha, W. S. W. N., Musa’adah, M. N., Norbaiah, M. Y., … & Nadiah, S. F. (2025). Diversity of medicinal plants in the practice of bertungku among Malay traditional practitioners (MTPs) in Peninsular Malaysia. Journal of Tropical Forest Science, 37(1), 41–47. https://doi.org/10.26525/jtfs2025.37.1.41
Hello Doktor. (n.d.). Bertungku selepas bersalin: Adakah ia selamat untuk ibu? Hello Doktor. Retrieved August 31, 2025, from https://hellodoktor.com/kehamilan/penjagaan-ibu-hamil/penjagaan-lepas-bersalin/bertungku-selepas-bersalin/
Kementerian Kesihatan Malaysia. (2018). Laporan kajian amalan perubatan tradisional dan komplementari dalam penjagaan ibu lepas bersalin. Bahagian Perubatan Tradisional dan Komplementari, KKM.
https://hq.moh.gov.my/tcm/ms/upload/amalan/laporan_kajian/postnatal.pdf
Omar, S., Cusairi, R. M., Jamaludin, S. S. S., & Lepun, E. P. (2019). Penjagaan kesihatan wanita Siam semasa mengandung dan selepas bersalin: Amalan dan kepercayaan. Geografia: Malaysian Journal of Society and Space, 15(4), 30–44.
Saari, F. A., & Apandi, S. N. A. M. (2025). Documentation on the importance and preservation of confinement practices within the Malay community in Bachok. International Journal of Creative Future and Heritage (TENIAT), 13(1), 105–127.
Sinar Harian Metro. (2017, May 25). Kebaikan bertungku & bertangas. Harian Metro. https://www.hmetro.com.my/hati/2017/05/230393/kebaikan-bertungku-bertangas
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