Full Length
Research Paper
Studies of Ethno-medicinal Plants Conservation
and Biodiversity Monitoring
Sacred Groves as Indicators
Vasantha Naik.T[1]
and Prashanth Kumar. C.S2
1-Department
of Botany, DRM
Science College Davangere, Davangere
University, Karnataka, India.
2-Department of
Studies and Research in Botany, Sahyadri
Science College, Shimogga, Karnataka, India.
ARTICLE DETAILS
ABSTRACT
1. Introduction
Sacred
groves are patches of the pristine forest that help to conserve valuable
biodiversity at regional as well as local level. The UNESCO (1996) defined
sacred groves as an area of natural vegetation through local taboos and
sanctions and are a sign of spiritual and ecological value. Another definition
consider sacred groves as biological heritage and system that has helped to
preserve representative genetic resources existing in the surrounding regions
for many generations Sacred groves are present in many parts of the world from
Japan to Kenya to Mexico even Australia (Elkin 1964). Such sacred sites are
common in south-East Asia and pre- dominant in China (Shengji
Pei, 1991). There are more than 17,000 known sacred groves, acquired about 1000
sq km. of Indian geographic area, in different parts
of India. On one side these groves are saved from biotic factors like fire,
grazing, lopping, felling etc because of the customs
connected with worship of sylvan deities, traditional beliefs and legends, on
other side, these last refuge of regional biodiversity and habitats of endemic
and indigenous plants, animals, birds, reptiles, insects and other life forms
like microorganisms are really endangered and is under constant threat in
today's urbanization and modernization ahead. This threat is more to ethnomedicinal plants species than to other due to
uninterrupted uprooting, scrapping and scratching of those species for ready
witted earnings of the aborigines through brokers and factors. That is why
there is an urgent need to documented monitor the existing sacred groves from
biological and socio cultural perspective. India is a land of diverse natural resources. It is also a country with
the strongest traditions of nature conservation anywhere in the world. Since
time immemorial, conservation of natural resources has been an integral aspect
of many indigenous communities all over the world in general and India in
particular. It is true that India has suffered an almost unabated devastation
of its natural biological heritage, and much of what remains has been preserved
through the ages because of a host of conservation-oriented sociocultural and
religious traditions. One such significant tradition of nature conservation is
that of dedicating patches of forests or groves to some deities and spirits by
the local people, both tribals and non-tribals. Such forest pockets, referred to as sacred groves,
are more or less small to large chunk of traditionally preserved near-virgin
forests maintained through peoples participation. And folklores play a
significant role in confirming the beliefs associated with the sacred groves.
Though most of the indigenous people are illiterate, they have scrupulously
nurtured their traditional customs, rituals, ceremonies and a way of forest
life through folk beliefs with great fervour.
Although named
differently in different states of India and managed by local people for
various reasons, all sacred forests are islands of biodiversity protecting a
good number of plant and animal species including some rare, threatened and
endemic taxa. Sacred groves, in general, are repositories and nurseries of many
of the local ayurvedic, unani,
tribal and other folk medicines which are the original sources that slowly
entered into the modern medicines after careful screening. Protection
of a large number of medicinal plants in sacred forests of different parts of India
are some of the well documented studies (Vartak
et al., 1987; Bhakat and Pandit,
2003; 2004; Bhandary and Chandrasekhar, 2003; Pandit and Bhakat, 2007). With
this realisation, the recent upsurge of interests in studying sacred groves vis-a-vis medicinal plants has
not only established the topic as one of ecological significance, but this
tradition of nature conservation based on socio-cultural grounds has got a
new-found value as well. Keeping this in mind, this article provides a glimpse
into the phenomenon of sacred groves highlighting how human values, norms,
social practices and ethics help preserve medicinal plants in tribal areas of
West Midnapore district in West Bengal.
2. Materials and
methods
With reference context the materials are the
ethnic the district of
Davangere the sacred groves Per groups therewith, ,the
ethnic groups therewith ,and the
ethno-medicinal plants therefore.
2.1 Study
area
Certain
sacred landscapes in the districts of Davangere of the State of
Karnataka in India are studied for
knowing their role in ethno-botanical plants conservation and biodiversity
monitoring. The district is under the latitude14.25 ' N. longitude 75-67° E. acquire an area of 6167.18 sq km.
This is an archaean gnesis of Chhota Nagpur plateau
having undulating topography. The place has a general monotony of Tropical Dry
Deciduous Types monsoon vegetation. The vegetational
belt is paleotropical. Total forest vegetation is
119921.94 hectare (Anonymous 2003). Today the forest of this area have been
depleted so much that they need protection, conservation and afforestation.
Even some pockets of almost climax vegetation, preserved on religious grounds
as sacred groves in remote tribal areas, become endangered due to loss of
traditional lores and beliefs (Basu
2000).
Till now, 42
sacred groves form the forested tract of the district of Davangere,
covering a sum total of 1,59,533 m² areas are studied
for installing its sustenance. As yet computed, under this
groves aboriginal trees populations are 3414, tree species are 74.
Others species are as shrubs 40, herbs 52, lianes 05,
climbers 14, epiphytes 02, parasites 02 and ferns are 02. Total numbers of
species are 191, of which ferns are 02, dicots 171, monocots 18. Individual
areas of sacred groves are varying from 133m² to 35,000m², altitudinal ranges
vary- ing 200m to 600 m, aboriginal trees population
varying 04 to 340. Approximate ages of the groves are varying from 010 to 410
years. Aboriginal trees are mainly the species of Diospyrosexsculpta,
Diospyrosmontana, Tamarindus
indica, Bombax ceiba, Ficus bengalensis,
Haldinacordifolia, Schleicheraoleosa,
Terminalia arjuna, Terminalia crenulata. Their
heights are varying within 10.00 to 32.22 m and circum-
ference measuring 1.52 to 12.19m.
Ethnic groups
religiously interceding are like Banjars,Lamanis Kurabas,Kadukuruba
Vokkaligas Lingayath Talararas Bovis . Total population of the district is 21,35,233. Including and other back words ethnic races are 60%
of the total population.
The total 191
species marked in sacred groves of which 71 species are regularly used by the
tribe as ethnomedicine. And, of which 9 plants are
often either uprooted or scrapped or scooped by the tribe for regular earnings,
trading through brokers and factors. Only such vulnerable spe-
cies which shall have to come in lower risk are
mentioned hereupon.
2.2 Sources
of data
Local
aborigines are the key individuals for accurate data collection and analysis.
Their perspective, experience, and waymark are the step and starting in
analysis of the groves for conservation and monitoring. Extensive field trips
were undertaken during the years of 20222 -2023 for collecting ethnobotanical information of the plants accustomed to
tribal. Local herbal doctors and tribal women were inter-
viewed for getting information of the traditional medicinal uses of plants.
Plants were identified taxonomically with the help of local floras (Hooker,
1872-1897,
Saldhans1903, Haines, 1921- 1925). The informative factual were
also verified with the avail- able literature (Bennet,
1987, Jain, 1991).
3. Results:
It includes 9
plants whose ethnomedicinal importance has not been
reported so far. Plants are arranged in alphabetical order, each one by its
correct botanical name, family as well as local name, habit, parts used, mode
of preparation. Administration and combination with other
plants in parenthesis.
1 Costus speciosus (Koen.) Sm., Zingiberaceae, Keu,
Rhizomatous herb. Rhizome of this plant is mixed in pro- portion
to root of Gentianastipitata (Nilkantha) and Polygala arvensis
(Rali), crushed and liquefy in water, given cup
amount orally in morning by day for 7-10 days for relieving chronic cold and
cough.
2 Curcuma aromatica Salisb., Zingiberaceae, Banhaldi,
Rhizomatous herb. In case of puerperal fever of women they give orally an
astringent tonic prepared from roots of Achyranthes
aspera (Apang). Clerodendrumindicum (Barapar), Costus specious (Keu) and root of this plant along with
whole plant of Hedyotiscorymbosa (Khetpapra), given in cup
amount by day for 15 days or more depending upon impunity of the patient.
3 Glorias superba L. Liliaceae, Languli-lat, Scrambling herb Rootstock of this plant is
pounded and smear upon lower part of abdomen of a parturient women for facile
delivery. Clotted blood from womb of woman caused to percolate by smearing a
lump upon bellied area. This lump is pounded from bulb of Drimia
indica (Banpiyaj), bark of Santalum album (Swet Chandan) and rootstock of this plant.
4 Pueraria tuberosa (Willd.) DC., Fabaceae, Pataldingla, woody climber. In
dryness of summer and in irritable con- dition when
unexpected blood urination takes place and even in dysuria with burning
sensation they collect root- stock of this plant along with roots of Asparagus
racemosus (Satamul), Mimosa
pudica (Lajkuri), bark of Bombax ceiba (Simal)
and Buchananialanzan (Pial)
admix equally, crushed to make beverage, given casualdrink
to patient 3 times by day for 3-7 days in glass meas-
ured to accumulate energy for curing defection.
5 Rauvolfia serpentina
(L.)
Benth.
ex Kurz, Apocynaceae,
Chhotochandar, undershrub. For expulsion of foetus of
parturient woman they have to collect roots of this plant along with roots of Cissampelospareira var. hirsuta
(Chhotopar) and seeds of Vernoniaanthelmintica
(BanJira), mingled up equally to make a paste,
liquefy in glass of warm water,given
to drink in draught to get relief.
6 Semecarpus anacardiumL.f., Anacardiaceae, Bhela, Tree. In
case of antifertility of woman, in
between two menstrual period given them orally an admixture, made from
the flowers of Butea superba
(Latpalas) seeds of Cassia fistula (Sonal), roots of Lygodiumflexuosum
(Mahadejata) along with fruits of this plant, cup
amount administered by day in empty stomach mix-up thoroughly in candy sugar,
the fertility shall have to come very soon.
7 Butea
monosperma var. lutea Maheswari, Fabaceae. HaludPalas, Tree. Juice
exude from chopped bark of this plants is mixed in proportionable
juice scooped out from bark of Ceibapentandra
(Halud Simal), make ½
cup of amount, drink in unboiled milk in a cup by day
for 3 days by women, the deformed menstrual cycle may overcome.
8. Ceiba pentandra (L) Gaertn., Bombacaceae,
Halud Simal Tree. In spermatorrhoea of man and leucorrhoea of woman, both the
sex feed orally a drink prepared from crushed bark of this plant and plants of Selaginella proniflora
(Sanjiban), cup amount of drink by day for 21
days is required for stopping involuntary discharge of seman
in male and mucopurulent discharge of female.
9 Cochlospermum
religiosum (L) Alston, Bixaceae, Galga Tree. When the
case is jaundice, shows yellow colouration of skin
and urine, they feed orally an admixture of root Boerhavia
diffuse (Khapra sag), shoot of Phyllanthfraternus (Bhui-amala)
and bark of this plant either in cooked or in boiled condition, administered
cup amount by day for 21 to 30 days as per condition.
4. Discussion
Maintaining
the standard of sanctity these groves can be utilized for conservation of
indigenous medicinal plants, preservation of local flora and fauna, provision
for true breeding wild species and species of economic potential. Continuous
awareness generation is the basic need for implementing such conservation and
monitoring programme (Godble and Sarnaik,
2004). But, the lacunae hereabouts have facing challenges; lack of collocation
in development planning; absence of localized network for natural resource
management; negligence in protection of sacred groves; inattention to the
conservation of tradition and culture of the tribe; stalemate position among
forest department; research institution and the com- munity so long; loss of
faith in tradition; occultation and taboos upon eternity due to social reform;
and, today, desolation of sacred groves by developmental interventions like
dams and hydroelectric project foundation. However, such lacunae shall lacking
its strength if, sacred groves are renovating, ethnic groups are regaining and
tautology once more have returned. Biodiversity thereabout shall have to get
new lease of life.
From the view
point of sustainable development and conservation of biodiversity on which
usually depends the very survival of traditional societies and their cultural
base following appropriation have been proposed:
· Certain insects, birds
and animals still have refulgence at these groves, help off with pollination of
flowers, dispersal and germination of fruits and seeds, shall have to restore
for Eco restoration.
· The tribe or other
ethnic society who have mental connection with sacred groves will be the real
experts and get precedence over other in supposition and experimentation of
sacred groves conservation and biodiversity monitoring
· There is need to have a
continuous awareness generation activity among younger generation of
ethno-group for future strategic improvement of this traditional biodiversity
and sustainable resources use of it.
· Developmental planning
and collaborative approach should be taken so that is will be a seasonal source
of income to the community without disturbing the sanctity ,
sanctuary and steerage of this reality.
· Valuable germplasm of important useful plants from the region should
be preserved.
· An emphatical
psychological dimension should be pro- cured beforehand to the community for
their participation on a long-term basis in favour of this keepsake.
· Involvement of the
department of Environment and Forest, other institution and organization is
necessary into the process of sacred groves conservation and ways and means
have cause to be searched to revive this traditional biodiversity.
· Developing action plan
is needed for preserving and protecting many rare and endangered plant species.
More focused, meaningful and result-oriented
work on scared groves is needed now.
5. Acknowledgement: The author is grateful to the Principal DRM
Science College Davangere for providing information
of medicinal uses of the reported plant species.
6. References
Anonymous,
2003.
District Statistical Hand Book, Purulia. Bureau of Applied Eco. & Stat., Govt. of West Bengal,
India.
Basu, R. 2000. Studies on sacred groves and taboos in Purulia
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1964. The Australian Cycle of Life: Aborigin New
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