Socio-Cultural and Ethnobotanical Value of A Sacred Forest, Thal Ke Dhar, Central Himalaya

Socio-cultural and ethnobotanical value of a sacred forest, Thal Ke Dhar, central Himalaya 02/02/19, 10(54 PM
Indian Journal of Traditional knowledge

Vol. 4(2), April 2005, pp. 190-198
Socio-cultural and ethnobotanical value of a sacred forest,

Thal Ke Dhar
Dhar, central Himalaya
Chandra Singh Negi

Department of Zoology, Government Postgraduate College, Pithoragarh 262502, Uttaranchal,
E-mail: csnsacred1@rediffmail.com
Received 19 April 2004; revised 26 July 2004
The sacred groves/forests have in the recent years drawn the attention of the environmentalists due to their undisturbed
conditions, which enable them to be repository of gene pools. Apart from environmental significance the sacred groves are also
indicative of the phenomenon of ethnoenvironmental management. It is a social institution which permits management of biotic
resources through people's participation. Unfortunately the social significance of the sacred groves has not been studied in depth
and the environmental aspects are inevitably over emphasized. The present study deals with the traditional beliefs and social
institutions surrounding the sacred forest- Thal Ke Dhar and makes an attempt to bring out the inherent environmental
principles behind the conservation practices. In addition, the forest was assessed for its ethnobotanical value to the local
herbalists and traditional folk medicine practitioners. Pragmatic approaches combining conservation and sustainable uses are
considered as are traditional values that have preserved the sacred groves in the past. Integration of traditional values and
protection mechanisms into the newly emerging cultural and religious contexts has been emphasized.
Keywords: Conservation, Ethnobotany, Sacred Forest, Sacred Plants, Taboos, Uttaranchal, Sacred Groves, Ethnomedicine, Thal
Ke Dhar
IPC Int. Cl.7: A61K35/78; A61P1/12; A61P1/16; A61P9/02; A61P11/10; A61P13/02; A61P17/02; A61P21/02; A61P27/02;
A61P29/02; A61P33/10
Sacred forests, sacred groves or traditional forest reserves are unique forest patches that have survived due to
strong cultural forces. Rural communities often set aside and restrict access to wooded areas representing
ecological spaces that are distinctly different from the rest of the surrounding agricultural or pastoral landscapes
(Fig. 1). Some sacred forests are biologically diverse vestiges of original forests left unaltered by human
interference. Ranging in size from less than one hectare to several thousand hectares, these traditional forest
reserves form a patchwork of biotic islands with a high potential for the conservation of remnant biological
communities.
The rapidly growing literature on sacred areas in Asia, America, Africa describes the varied cultural and
ecological functions of sacred forests. Until recently, these forest patches have been viewed as cultural
curiosities. However, a closer look at these cases shows that sacred forests are distinct common property regimes
maintained by strong institutional authorities and reinforced by a wide range of sanctions that limit excessive
extraction of forest products and wildlife. While these sacred forests or groves are valuable, indigenous natural
reserves protected by deep cultural and historical traditions, they also provide practical benefits to local
populations such as river catchment protection, wind breaks, shade and useful forest products such as firewood,
fruits and medicinal plants. Sacred forests around the world share the common feature of existing independent of
Government laws and regulations.
Sacred forests which have been extensively studied (principally in Asia) are generally clusters of forest
vegetation that honour a deity, provide sanctuary for spirits, remind present generations of their ancestors, protect
a sanctified place from exploitation. In Indian context it is reasonable to assume that traditional Hindu society
recognized individual species as objects of worship based on accumulated empirical knowledge and their
identified value for specific uses1-3.Thus, Ficus religiosa Linn. and other species of the same genus form
components of a range of ecosystem types and support a variety of plant and animal biodiversity. The sacred
basil or Tulsi (Ocimum sanctum Linn.) is worshipped in all traditional homes as a goddess and is a multipurpose
medicinal plant4. In the hills of Uttaranchal, Shiling (Osmanthus fragrans Lour.) (Fig. 2) rivals the sacred tree
http://www.niscair.res.in/sciencecommunication/researchjournals/…2005/April%202005/IJTK-Vol%204(2)-April%202005-pp%20190-198.htm Page 1 of 12
Pipal-(Ficus religiosa Linn.) in sacredness and is
now restricted to the premises of the temples only. Other species may not be worshipped in a religious sense but
are part of socio cultural traditions. The socially valued multipurpose Quercus species of the Garhwal and
Kumaon Himalayas are vital fodder and fuel wood species and serve several important roles in the functioning of
the mountain forest ecosystems.
The concept of the sacred grove in India has it’s roots in antiquity, even before the era of the Vedas which
presents the only recorded remains of the thoughts of the ancient Aryans who migrated into the sub-continent. In
their migration from the steppes of central Asia through Balkh in Khorassan to the Indian sub-continent; the
ancient Vedic people assimilated new environmental values and the concept of the sacred grove forms the value
system of the original inhabitants. Though many traditional societies value a large number of plant species from
the wild for a variety of reasons such as food, medicines, sacredness attached to floral species in India is perhaps
a more recent aspect of post-Vedic Hindu rituals. Thus the existing concept of sacred groves at the landscapes or
ecosystem level of the original pre-Vedic inhabitants of India was interpreted by the migrants of the Vedic age
down to the level of particular species.
Traditional cultures are disappearing at an increasing rate. Although considerable research work is being done,
a lot of important information and indigenous knowledge base have already been lost as knowledge held with
older generation could not be transmitted to younger generations and remains unrecorded5. With the
disappearance of many traditional customs and the death of those who enforced them, a lot of extremely valuable
information have been/will be lost forever.
Religious beliefs and rituals are very much intimately related to the management of the ecosystems6-11. In
Himalayan context, the very existence of human being greatly relies upon his harmonious relationship with natural
forms. The association of religion with ecosystem management is interwoven in the symbolic network of the
Himalayan communities. To a large extent the indigenous ideology of the people is rooted in religion. Sanctioning
mechanisms are also religious in tradition bound societies. Deviation from established practices might be locally
interpreted as the arousal of supernatural anger. Therefore, attempts to disregard religious factors in programs of
change may be thwarted by the people because religion gives meaning to various actions they carry out. For these
reasons alone the subject of “Culture and Conservation” has now become important.
Although the literature is replete with general references to ethnobotany for the country as a whole, efforts to
document specific details of this knowledge have been limited. The present paper contributes to the growing
literature on sacred forests and concludes with an assessment for the policy makers to consider while attempting to
protect these biologically diverse areas.
Study area
The present study site (Fig. 3,4), the Thal Ke Dhar (Dhar in local term means the ridge) forest is located at a
distance of about 8 km from Pithoragarh in the Kumaon region of the western Himalayas. District Pithoragarh
lies between North latitude 29°21¢¢ and 30°, 48¢¢, 30¢ and East longitude 79°, 48¢¢, 10¢ and 81°, 5¢¢, 55¢.
The area falls in an altitudinal range of 250-8000 m. Having varied topography and striking climate, this region
harbours a variety of sub-tropical, temperate and alpine vegetation. It is estimated that no less than 200 species
are of medicinal value whereas more than 663 species of plants have direct or indirect food-value. Of the total
forest area of Pithoragarh district, which is about 86, 710.3 ha, the Thal Ke Dhar forest located in the North-West
to the East and South direction, covers 1315.60 ha. The forest extends from the base of the Deodar village (1700-
m altitude) to the top of the hill (2489-m altitude). The hill is easily divisible into North and South aspects. The
north aspect is having gentle slopes while steep slopes characterize the southern portion.
Methodology
Information as to the socio-religious role of the sacred forest were gathered through a preliminary survey which
were mostly conducted among the elderly folks of the village between the age groups of 45-75. Care was taken to
involve each and every family belonging to all the castes. The villagers were interviewed about the use of the plants
(gathered from the forest) for different purposes (viz. medicinal, fodder, food and so forth). When recording the
names of plants, forest visits were made with the informant for identification of the specific plants. The ‘inventory’
involved collection of plant specimens and then interviewing the informants for names and uses. Traditional healers
(Vaids) were consulted to substantiate the information gathered from the villagers. However, women formed the
larger portion of those interviewed (above 76%), men were either reluctant to be interviewed or did not possess the
information. The
Fig. 3—Location Map of Pithoragarh District, Uttaranchal
Fig.4—Sacred Forest of Thal Ke Dhar
villagers were asked to provide the local names of the plants, parts of the plant used, methods of preparation and
administration and whether the plants were used singly or in combination with other plants. Most plants were
identified in the field itself. Herbarium specimens of the same were collected and subsequently identified in the
Department of Botany, D S B Campus College, Kumaon University, Nainital, Uttaranchal.
Socio-religious aspects
One of the conservation practices includes religious taboos against the taking of certain species. Taboos are
social norms which regulate human behavior towards resource use. They prohibit or restrict people from either
killing or eating wild animals and from touching specific plants and animals, or using any of their products.
Thus, the use of plants for cooking or as fuel wood, masks, food, and traditional medicines are influenced by
taboos. Taboos also help to unite people and instill traditional discipline on members of the community to
promote communal ownership of resources to protect the traditional culture.
Fetching fodder or fuel from this forest is not allowed; people firmly believe that if someone hurts the trees, the
forest fairies or the Archeries will be angered. One is required not to disturb forests, cut trees and kill wild animals
without seeking permission from the Acharie. The rule of Mrigoli, which prohibits hunting of deer in flock, gives
added protection to the wildlife, apart from the regulatory mechanisms enforced through taboos and fear of Acharie.
The deer having white marks on their heads are believed to be reincarnated forms of Rishis or great souls and thus
are not killed. Again during the breeding season the female deer are not killed. All these factors obviously reduce the
chances of hunting of deer. People strictly abide by these rules for the fear of deity's wrath and as a result, one can
easily locate wildlife in the sacred forest, even though it is of a rare occurrence in the adjoining region.
Women are strongly prohibited from entering the forest due to the belief that they are impure. If for some reasons
a woman mistakenly comes near the temple, she has to part with her jewellery in the form of bangles, ear rings, etc.
In the hill societies, the women folk carry out most of the work, including that of fuel-wood and fodder collection.
Thus, restricting them from collecting the same from the sacred forest which often lies very close to the precincts of
the villages serves very purpose of the institution of sacred forest.
The forest comes within the reserve forest and hence is directly under the control of state forest department. In
the adjoining village, Badabe which has its own small sacred grove, there is a small sacred stream (the origin of
which is the main sacred forest lying above), the water of which is believed to possess miraculous powers of
healing incurable wounds and skin lesions/afflictions. At present, the villagers in totality, seldom venture into the
forest except on the occasion of festivals nor do they procure anything from the forest. However, it is difficult to
assess whether it’s because of the religious norms or because of the Reserve Forest Act which prohibits them
from procuring anything from the forest.
Deterioration in faith has taken place over the last decades. Younger generation does not perceive any use of it,
apart from the congregation during the festivals and is quite unaware of the myth or history behind the grove and
thus most (if not all) of the information were gathered from the village elders. The major factor behind the
deterioration in traditional faith specifically among the younger generation is that they have been influenced by
modern cultural values and habits modeled by the nearby urban center. Complete apathy shown by the elders
towards decimation of knowledge/information to the younger generation as regards the use or importance of the
sacred grove/forest could be yet another reason. Rituals and taboos have softened over the years. This can be
gauged from the fact that now in most of the sacred groves including that of Thal Ke Dhar certain castes are
allowed to enter the forest even though they are still not allowed to enter the temple precincts.
Ecologically valuable species which perform the function of keystone species in an ecosystem and contribute
to the maintenance and enhancement of diversity, are also species that are socially valued by local communities
for cultural or religious reasons, e.g. Quercus spp. which help in improving soil fertility through efficient nutrient
cycling and in conserving soil moisture, partly through humus build up in the soil and partly through a deep
system of roots with biomass uniformly distributed through the soil profile. Consequently, they contribute to the
rich framework of biodiversity in the local ecosystem.
Ethnobotanical aspects
The information related to composition of medicine prepared for curing different ailments was obtained from
the traditional healers. The plants were collected from the places of their occurrence and were
preserved in the herbarium. Information pertaining to their medicinal value, habitat and use in particular ailments
were gathered. Different people were found to offer different uses of a single species and also different
treatments for the same ailment. The data from different villages were compared with each other and conclusions
derived. The reports of earlier workers supplemented the information gathered during the field work. House to
house survey was conducted and specifically elderly folks were consulted as it was found that present generation
not only lacked the knowledge but was also indifferent towards the same.
A total of 36 plant species belonging to 20 families having medicinal as well as multiple other uses were
identified and enumerated (Table 1). The family Rosaceae was represented by the maximum 8 species which was
http://www.niscair.res.in/sciencecommunication/researchjournals…005/April%202005/IJTK-Vol%204(2)-April%202005-pp%20190-198.htm Page 10 of 12
40% of the total while 7 other families were represented by two or more species. Out of the 36 species studied
shrubs had the major representation and were represented by 19 species which again was more than 50% of the
total. This was followed by tree species, represented by 14 species. In majority of the species more than one part
was used for medicinal purposes. Among 28 species more than two parts of the plants were in use for their
medicinal properties. While leaves constituted the major portion in medicine flowers had no representation at all.
In addition to the medicinal uses majority of the surveyed species of plants had more than dual use i.e. either they
were being used as fodder plants or as supplements to food. At least 20 species were being used as fodder
species, while 10 species were being used both as a fodder and as food supplements.
Discussion and Conclusion

Ecological life support system was preserved because sustainable forms of land use such as terracing, stable
shifting cultivation and moderate pastorals were usually practiced. Religious beliefs and customary rules that
made it sustainable governed the collection of wild animals and plants. Genetic diversity was maintained as a
result of the low pressure exercised over natural system and by the imposition of religious taboos or through the
existence of sacred groves although not necessarily always intended as conservation instruments these rules were
generally effective in maintaining population in equilibrium with the environment.
Local community’s knowledge in the use of plant resources is very important for conservation efforts directed
at protecting medicinal plants. Folk medicine practitioners tend to have extensive knowledge of the ecology and
use of the local flora. However, as many local cultures are increasingly threatened the need to document their
knowledge of plants for medicinal and other uses becomes more urgent. Sacred groves or forests could offer one
possibility for the conservation of plants of medicinal significance as they are the most vigorously protected
forest patches12.
Since very little is known about the species composition and medicinal uses of plants within sacred groves or
forests, it is important that such information be collected and measures be taken to provide a frame work for the
conservation of plants of medicinal value in these sacred groves/forests. There are many rare and endangered
plant species whose survival depends on the protection of existing forests. However, observations by herbalists
that some plants are now becoming rare in their surroundings suggest that local extirpation is already taking
place. The conservation of sacred forests hinges on the negotiation of new partnerships between the state and
local communities. Secular and sacred values can be merged together to assure the future of sacred forest
patches.
Acknowledgement
The author gratefully acknowledges the financial help received from Director, G B Pant Institute of Himalayan
Environment and Development, Kosi-Katarmal, Almora, Uttaranchal and to the Principal, Government Post
Graduate College, Pithoragarh, Uttaranchal for his perennial help and encouragement.
References
1 Badoni A K, Ethnobotany of the Hill Tribes of Uttarkashi: Plants Used in Rituals and Psycho-medicinal Practices, Johsard, 11 & 12
(1988) 103.
2 Burman J J R, The Dynamics of Sacred Groves, J Human Ecol, 6 (4), (1995), 245.
3 Sensarma P, The Sacred and Religious Plants in the Tantrasarah, Ethnobotany, 7 (1995) 51.
4 Ramakrishnan PS, Conserving the Sacred: from Species to Landscapes, Ambio, 4 (1996) 11.
5 Maikhuri R K, Nautiyal S, Rao K S, Chandrasekhar K, Gavali R & Saxena K G, Analysis and Resolution of Protected Area People
Conflicts in Nanda Devi Biosphere Reserve, India, Environmental Conservation, 27(1) (2000) 43.
6 Vidyarthi L P, The Maler: A Study in Nature-Man-Spirit Complex, (Bookland, Calcutta), 1963.
7 Rappaport, R A, Pigs for Ancestors, (Yale University Press, New Haven), 1984.
8 Malhotra K C & Mark P, Forest Regeneration Through Community Protection, (Forest Department, West Bengal), 1989.
9 Sinha R K, Ecosystem Preservation Through Faith and Tradition in India, J Human Ecol, 2 (1) (1995) 21.
10 Kumbhojkar M S & Kulkarni D K, Environmental Impacts of Sacred Groves: In Western Ghats of Maharastra, Sci Cult, 64 (1998) 205.
11 Sinha B & Maikhuri R K, Conservation Through 'Socio-cultural Religious Practice' in Garhwal Himalaya: A Case Study of Hariyali Sacred
Site, in: Conserving the Sacred for Biodiversity Management. Ramakrishnan P S, Saxena K G & Chandrasekhara U M (ed), (Oxford & IBH
Publishing Co. Pvt. Ltd., New Delhi), 1998.
12 Lebbie A R & Guries, R P, Ethnobotanical value and conservation of sacred groves of the Kappa Mende in Sierra Leone, Econ Bot 49
(3) (1995) 297.

Socio-Cultural and Ethnobotanical Value of A Sacred Forest, Thal Ke Dhar, Central Himalaya

Загружено:

Сведения о документе

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

Socio-Cultural and Ethnobotanical Value of A Sacred Forest, Thal Ke Dhar, Central Himalaya

Загружено:

Авторское право:

Доступные форматы

Socio-cultural and ethnobotanical value of a sacred forest, Thal Ke Dhar, central Himalaya 02/02/19, 10(54 PM

Indian Journal of Traditional knowledge

Socio-cultural and ethnobotanical value of a sacred forest,

Chandra Singh Negi

Pipal-(Ficus religiosa Linn.) in sacredness and is

Fig. 3—Location Map of Pithoragarh District, Uttaranchal

Fig.4—Sacred Forest of Thal Ke Dhar

Discussion and Conclusion

Вам также может понравиться