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The Sacred Groves of Western Ghats in India
Abstract
Then ignoring the pleadings of the king, she wandered into the sacred grove of Kumara. Her mind bewildered by the curse of
her Guru, she failed to notice this transgression into an area forbidden to women. No sooner did she enter, than she was transformed
into a vine clinging to a tree at the boundary of the grove. Kalidasa in Vikramorvasiyam (c. 300 A.D.)
... 16 faith, religious zeal, etc. and it's important to the people in that society spiritually and culturally (Kandari, et al., 2014;Ormsby, 2011;Devi et al., 2005). It is the last refuge forest where medicinal plants, endangered species, and other species are well-preserved (Gadgil, & Vartak, 1976;Devi et al., 2005). Throughout history, humans have established connections with nature through the utilisation of sacred groves, as well as through various social, environmental, and regulatory traditions. ...
... Throughout history, humans have established connections with nature through the utilisation of sacred groves, as well as through various social, environmental, and regulatory traditions. The enduring influence of taboos on holy groves within indigenous cultures has been a subject of considerable significance over an extended period (Barre, et al., 2009;Gadgil, & Vartak, 1976). Sacred Groves, known by several names including Fetish forest, Church forest, and sacred forest, are revered natural spaces where diverse indigenous communities across the globe, including those in Ghana, Nigeria, Ethiopia, Japan, and Turkey, have long practised the worship of various deities. ...
... Sacred Groves, known by several names including Fetish forest, Church forest, and sacred forest, are revered natural spaces where diverse indigenous communities across the globe, including those in Ghana, Nigeria, Ethiopia, Japan, and Turkey, have long practised the worship of various deities. These traditions have been upheld from ancient times within these respective countries (Kandari, et al., 2014;Gadgil, & Vartak, 1976). The sacred grove sites of indigenous tribal people are located in close proximity to villages in India, as well as in other nations (Rath, & Ormsby, 2020). ...
The sacred grove holds significant importance for indigenous communities as it serves as a place for them to engage in traditional natural worship practices. Through the utilization of indigenous knowledge and the preservation of holy groves, local environmental sustainability becomes attainable. Participant observation is used to determine how individuals implement their knowledge in everyday life, which indirectly benefits the environment. To examine the impact of a sacred culture in a sustainable environment, two clusters were formed of the vegetation areas as sacred groves and non-sacred groves. And tried to analyse the difference between the vegetation growths into two clusters for the NDVI technique used for the last 30 years and represent it in a line graph with the help of the Google Earth Engine (GEE) platform. And with this temporal analysis, spatial changes of the vegetation within sacred and non-sacred groves area were also done. 155 participants contributed their knowledge to the survey. In sacred groves, 24 plant families have been observed, along with numerous animals, birds, and invertebrates. The indigenous people residing in the area play a crucial role in protecting the sacred groves by placing their trust in oral traditions passed down through generations. The result shows that the consistency of vegetation growth is very high in sacred groves than in the area of the non-sacred grove. And has also been seen that deforestation and afforestation are very less in sacred groves whereas in the non-sacred cluster have very high deforestation happened last 30 years.
... Similarly in northern Thailand, traditional taboos protect sacred groves that are under much pressure from shortages of land and fuelwood (Rathakette et al. 1985). Gadgil & Vartak (1976) point out peculiar customs among the tonga tribe in West Africa in which secret rites of the cult are performed by a sisterhood of priestesses. Any man entering the grove by accident is required to join the sisterhood and to dress and live like a woman for the rest of his life. ...
... The ideas that sacred groves are the last refuge for plants and animals are put forward by them. According to Gadgil & Vartak (1976) sacred groves are pristine remnants. He represented them as relics in both a botanical and cultural sense. ...
... Once the groves are destroyed this traditional knowledge also will vanish and many of these could also have unanticipated uses. Gadgil & Vartak (1976) come across a possible instance of a sacred grove of the water deities, Sati Asara, at Bombilgani (Srivard-han Taluka, Kolaba district). This grove harboured a solitary, but well grown specimen of the liana locally known as Gaydhari or succourer of the cattle (Entadaphaseo-loides, Family Mimosaceae). ...
A general review on the major studies in sacred groves with respect to world and India. It also dealt with the studies on the bryophytes in sacred groves.
... An example is the sacred groves, an area of land set aside and protected by local communities due to their significance to the believers. These groves are usually associated with gods or ancestral spirits and are strictly conserved, prohibiting activities that may harm the ecosystem (Gadgil & Vartak, 1976). Sharda (2023) highlights that these indigenous practices are usually coupled with religious reverence, thus manifesting an intrinsic belief in nature's sanctity. ...
... pollution (Gadgil & Vartak, 1976). The respect of Hinduism for the rivers speaks to the contemporary environmental challenge. ...
The present paper elaborates on the environmental teachings of Hinduism and Islam, highlighting their interconnectedness and holistic views of nature to help confront contemporary ecological problems. The earlier studies largely dealt with these perspectives individually, without considering the varied interpretations and practices each holds within the tradition. The paper seeks to fill this gap by conducting an in-depth comparative analysis of the Hindu and Islamic environmental principles and their practical application in contemporary conservation efforts. Hinduism propagates ‘Vasudhaiva Kuṭumbakam’—that is, the world as one family—and the sacredness of nature, very well enshrined in works like the Vedas and the Upaniṣads (Chapple & Tucker, 2000). In Islam, ‘Khilāfah’ provides a framework for stewardship, while ‘Ḥisāb’ ensures accountability toward environmental care, reflected in the Qurʾān and Ḥadīth (Foltz, 2005). This research shows that both religions provide valuable ethical and moral parameters for protecting the environment. These teachings can be integrated into contemporary policies in order to be able to link traditional wisdom with modern environmental science, when setting up culturally relevant conservation strategies. The findings show the potential of religious teachings to inform more efficient and holistic environmental policies, hence increasing global sustainability efforts.
... The cultural practice of lai harauba is continuing since time immemorial with dance and music leading by the amaibas and amaibis and is a powerful festival in maintaining ecological balance along with conservation of Biodiversity and Medicinal plants. The role of Sacred Groves in the conservation of biodiversity has long been recognized (Kosambi 1962; Khan et al. 2004) [6,3,4,8] . All forms of vegetation in the Sacred Groves are supposed to be under the protection of the reining deity of that Grove, and removal of even a twig is taboo [3,4] . ...
... The role of Sacred Groves in the conservation of biodiversity has long been recognized (Kosambi 1962; Khan et al. 2004) [6,3,4,8] . All forms of vegetation in the Sacred Groves are supposed to be under the protection of the reining deity of that Grove, and removal of even a twig is taboo [3,4] . India is having abundance of Sacred Groves which ranges from a few square meter to several hectares. ...
... In India, in spite of increase in human population, sacred groves have survived under a variety of ecological situations (Ramakrishnan et al. 1998). They received greater research attention from anthropological as well as biological conservation points of view (Gadgil and Vartak 1976, Tiwari et al. 1998, Malhotra et al. 2001, Khan et al. 2008. Studies conducted in Kerala have indicated that sacred groves form an important unit in the rural landscape (Unnikrishnan 1995) and well conserved sacred groves are comparable to the regional natural forests for various ecological attributes (Chand Basha 1998, Chandra-shekara and Sankar 1998, Induchoodan 1998. ...
... The sacred groves and their associated biodiversity are conserved mainly due to the belief of the people besides traditional rules, regulations and restrictions. The belief systems, which regulate or discourage the collection of materials from the sacred groves, contribute to their conservation (Gadgil and Vartak 1976, Roy Burman 1995, Pushpangadan et al. 1998). In all the 28 sacred groves studied, collection of any materials including medicinal plants is prohibited. ...
A study was conducted in twenty eight sacred groves in Kerala to document their socio-cultural and ecological values, identify location-specific threats and conservation and sustainable management options for each grove. The total area of groves ranged from 0.04 ha to 24.0 ha. In majority of the groves, area occupied by the vegetation was more than 76% of total area of the grove. While most of the sacred groves were surrounded by the crop lands, some were bordered by highly degraded forest lands and barren lands. Many sacred groves held water resources in the form of ponds, streams or wells. These water bodies, in many sacred groves play important ecological roles by providing water for organisms living in and around the groves. Out of 670 angiosperm species recorded, 76 species are endemic to the southern Western Ghats, 37 to the Western Ghats and the remaining 21 to the peninsular India. Majority of the sacred groves are associated with female deities and devotees dedicated offerings, generally agricultural products, for the fulfilment of their wish. Festivals and performing arts related to different sacred groves were documented. Even though some restrictions existed, women participate in the traditional activities, conservation and day-today management of many sacred groves. Among twelve major threats faced by sacred groves, dumping of solid wastes, trespassing, illegal collection and removal of small fallen timbers and other forest products were prominent. Altogether 26 management strategies were recognized for the conservation and protection of these sacred groves. Even though the social barrier is more appropriate, in the present day socio-cultural context, it is suggested that physical barriers such as fencing and compound wall are needed to protect sacred groves till the attitude of stakeholders towards sacred groves becomes positive. The need for a Sacred Grove Biodiversity Network (SGBN) to document and organise comprehensive programme of maintaining biodiversity is also highlighted.
... Globally sacred groves have been recorded (Hughes and Chandran 1998) in many countries like Syria, Turkey, Nigeria, and Japan (Gadgil and Vartak 1976). In Sumatra, Senegal, and Ghana, rich vegetation was documented in sacred groves (MAB 1995). ...
Sacred groves, traditional forest fragments preserved by indigenous and local communities, represent invaluable reservoirs of plant diversity. The groves are protected due to cultural, religious, or spiritual beliefs, which have inadvertently contributed to biodiversity conservation. Being a part of forests, these groves are revered as sacred places connected to the local community’s ancestral and spiritual beliefs and have been conserved through generations due to their spiritual and cultural importance. The intrinsic value of these groves lies in their rich biodiversity, harboring diverse plant species, among which few are rare, endangered, or endemic. They are significant reservoirs of plant diversity and a treasure trove of species, which includes rare, endemic, and medicinal plants. They exhibit unique biological diversity and ecological traits according to geographical location, resulting in varied species richness with a wide range of species, such as trees, shrubs, herbs, climbers, epiphytes, parasites, and wild varieties of cultivated plant species. Although there is no comprehensive nationwide study, yet ~13,270 existing records of sacred groves have been chronicled thus far. These areas often remain undisturbed by human activity, allowing for preservation of natural ecosystems and continuation of ecological processes. By analyzing various sacred groves across different regions, the present chapter highlights the unique species compositions, endemic, and rare plants, and the ecological services provided by these ecosystems.
... Before reaching the stage of sanyasi (Hindu sage), a man or a woman must be in vanaprastha (the stage of the forest dweller) (Sharma 1999). Thus, many forests are sites of pilgrimage, and sacred groves are dedicated by local communities to their ancestral spirits or deities (Malhotra 2001), and to the cult of Mother Goddess (Gadgil and Vartak 1976). ...
Sacred groves are very important elements of Hinduism, and acquire different characteristics in different parts of India, just like other aspects of Hinduism do. However, due to political, cultural or social processes, some of these forests have been converted into temples, and the rituals practiced there have been brought closer to the dominant Brahminical cult, with an evident loss of the richness and cultural diversity of Indian spiritual practices. Those processes can mostly be explained as Templisation, Sanskritization, and Hinduization. In this essay we examine the consequences of those procedures upon the sacred groves of northern Kerala, and especially upon the ritual of the teyyams, living gods who inhabit these woods. 4 | Performance, Religion and Spirituality vol. 6
... Diversity of sacred groves in Western Ghats and Kerala states has been studied in detail by various workers (Gadgil & Vartak 1975, 1976, 1981Chandran & Gadgil, 1993;Unnikrishnan, 1995;Chandran et al., 2000;Anupama & Unni, 2009;Sreeja and Unni, 2016). Floristic analysis of small sacred forests at Agastheeshwaram in Southern peninsular India has been surveyed (Sukumaran & Jeeva, 2008). ...
Sacred groves are virgin forest fragments conserved by locals because of their beliefs in Deity, spirituality and culture. Kadikkavil Perumal Mridangasailam Kavu is a sacred grove in Kannur District of Kerala. It covers an area of approximately l.5 acres. The Angiosperm floristic studies of this grove documented 184 plant species in 157 genera distributed in 65 families. The area was dominanted by 10 families, of which Acanthaceae is the most dominant with 17 species and Verbenacea with 5 species the least. Of the total species recorded, 20 species are endemic, 50 species are medicinal and 12 species are edible. The presence of invasive alien species in the grove causes severe threat to native flora. Strict conservation measures need to be adopted for protection and management of the sacred grove.
... This enclosure was called "Temenos" in Greek, meaning a cut-off place or a demarcated place. Sacred groves might have also originated as a result of its utilitarian nature, a social institution or as a part of the taboos that evolved historically over several generations to provide a site for culturally crucial social interactions 5 . India has a long tradition of prudent use and wise conservation of all resources that are useful to people. ...
In the present investigation, an attempt was made to study the diversity of ethnomedicinal plants in different sacred groves of north coastal Andhra Pradesh, which comes under the Eastern Ghats of India. This paper deals with the 98 species of probable medicinal potential belonging to 90 genera and 52 families. These ethnomedicinal plant parts are used for varies diseases like, Paralysis, Diabetes, Obesity, Brain tonic, Cold, TB and Bronchitis etc,.
... It is one of the necessary exercises to conserve forest areas. Dedicating forests to an indigenous deity directly contributes to biodiversity conservation in the region (Gadgil & Vartak, 1976;Negi & Maikhuri, 2013). These are usually associated with temples, which are also culturally important to the communities. ...
Across the Himalayan region, the non-sustainable management of resources by local governance bodies, coupled with poor involvement of local communities in resource management, has led to a decline in ecosystem services, thereby, impacting overall human well-being. Moreover, restoring the Sustainable Development Goals (SDGs’) importance in the mountainous region particularly, i.e., SDGs 5, 10, 12, 13, and 15, along with the strengthening of local governance and active participation of local communities is essentially required. As the mountainous region, Himalaya is one of the hot spots for a one-tenth fraction of the globe’s population and covers a major percentage of the world’s land surface, and the mountains tend to harbor most of the ecosystem services. In this chapter, the status of SDGs in the mountainous region through the involvement of local village-level governance (Pradhan, head of the village) and forest-level governance (Sarpanch, president of community forest) along with the involvement of the forest department will be explored. The study is focused on developing various indicators for selected SDGs specific to the Western Himalayan region for the overall well-being of the dependent community such as social, economic, health, and environmental well-being on the basis of focused group discussion and questionnaire-based survey. The outcomes of the study are focused on the community’s adoption of climate change-based resilience measures and their coupled relationship with ecosystem services while simultaneously prioritizing human-wellbeing at the local level.
... People believe that they will be safe from death from snakebite so long as they respect protection of the serpent grove, but will incur the wrath of cobras, or some associated deities if they violate it. However, the protection of the sacred groves need not always be absolute; in the case of a special calamity such as a fire consuming houses in the village, the deity, through the agency of the priest, may permit selective harvesting of the trees (Gadgil and Vartak 1976). Of course, the sanctions may become entirely social sanctions divorced from religious context as in the case of the revival of sacred groves as safety forests after conversion to Christianity in Manipur and Mizoram (Malhotra 1990). ...
... In our religion and culture there is a lot of emphasis on forests and their conservation. The role of sacred groves in conservation of Biodiversity has long been recognized (Kosambi,1962, Gadgial andVartak, 1976;Haridasan and Rao, 1985;Khan etal. 1997).The sacred conservation practices followed by local people have come into focus, of late, due to the importance for protecting several delicate ecosystems and threatened species, the explicit connections they show between culture and biological diversity, and their potential of people oriented conservation efforts. ...
Tribal people of Nallamala forest are closely associated in different ways with the surrounding forest and its resources mainly plants and animals for their common and simple life style. These people no doubt they have good knowledge of their local resources. A large number of plant leaves, fruits nuts and bark of different trees have been used in the traditional health care. Some plants are not only used for food but also for shelter. This research is mainly focused on tribal believes and religious bound on some trees and fruits they believe that some plants have super natural powers and they safe gourd their life and nature.
... Forest resources were not regenerated as scarce. 16 British administration promoted commercialization of agriculture, in which main E-65 product were onion gingers and Potato in Jaunsar-Bawar. All these commercial crops were good source of income for British. ...
Introduction Indian historiography has focused its major attention for last few decades on peasant communities. This has increased our basic knowledge of rural society and has also put peasant history on stronger footing as an area of specialization. However, the phenomenon of conversion of tribal nomadic and pastoral communities in settled peasant communities, Colonization of their lands by outsiders and impact of colonial rule has received less attention than it deserved. Jaunsar-Bawar is the hill tract of Himalayan ranges in the Dehradun district of Uttarakhand state. It's a triangular tract of mountains situated between Sirmaur and Jubbal district of Himachal Pradesh and Tehri and Dehradun district of Uttarakhand. This tract is between latitude 30° 31°, and Mt 51°, longitude 77° 46' and 78° 9'. During British period Jaunsar-Bawar was the name of two parganas. The whole pargana is entirely composed of hills and mountains. According to major young and Frazer there was not a single spot of one hundred yards of level ground in whole pargana. The hills of Jaunsar-Bawar have the characters of being one of the wildest and most ragged tracts, affording naturally very little level ground and that only in small patches. The mountains are peculiarly rough and precipitous characterized cliff by steep sturdy rocks and very few villages. The cultivation was necessarily small and very laborious. The rocks are predominantly fly limestone, which gives irregular character to the mountains. Jaunsar was bounded on the north by Lokhandi Mountain, on the east by the river Jumna, and on the west by the river Tons. It therefore consists of a triangular tract having apex at kalsi. The land form north to south and next Lokhandi extending from east to west over the width of the pargana, then Bawaar occupying all the northern third of triangle.At Deoghar, the trans-Tons portion of pargana, is an irregularly shaped piece of land. having mainly contact with native states during British times. Abstract This paper discusses how, through its colonial apparatus, British colonial administration introduced significant changes in resource use and management in tribal area of Jaunsar-Bawar in particular and in India in general, even at the local level for their essential and commercial use. Environmental historians have drawn our attention into those territorial zones and Jaunsar-Bawar is one of them, where autonomous tribal and other forest communities with a nominal feudal control over them were subsisting in primary symbiotic relationship with the nature. Now historians have started studying forest dwelling communities along with, Agropastoral communities, who were otherwise remained exclusive domain of study for Anthropologist. In a newly emerging discipline of ethno-history the tribal and agropastoral studies have received their due attention. This paper will address into these issues in case of Himalayan tribal area of Jaunsar-Bawar of Uttarakhand. This work attempts to revise the sources collected from the various records, reports, official or otherwise, which are collected from the National Archives and state archives. Help of reference books by the eminent scholars on the subject has been copiously taken.
... The existing forest policies and laws often ignore or undermine the customary norms and practices of local communities that have sustained sacred groves for centuries. For instance, the Indian Forest Act of 1927 and the Wildlife Protection Act of 1972 prohibit or restrict the collection and use of forest products from protected areas, which may affect the livelihoods and cultural practices of local communities dependent on sacred groves (Gadgil & Vartak, 1976). Another challenge is the encroachment and degradation of sacred groves due to various factors such as population growth, poverty, migration, urbanization, industrialization, agriculture expansion, infrastructure development, mining, logging, etc. ...
... He served as an advisor to various government agencies and had been involved in developing several national and international environmental policies. Some of the notable works include Sacred Grooves (Gadgil and Vartak 1976;Gadgil and Chandran 1992), Socio-Ecology of Wasps (Gadagakar et al. 1982) , Community Roosting of Birds (Gadgil and Ali 1976), Silent Valley (Prasad 2008), Elephants of Southern India (Sharatchandra and Gadgil (1976), Nair and Gadgil (1980), Gadgil and Nair (1984), Sukumar and Gadgil 1988), Bamboo (Gadgil and Prasad (1984), Prasad and Gadgil (1985), Peoples Environment Impact Assessment, and Peoples Biodiversity Register. He supported the work initiated by the Department of Science and Technology of the Government of India to establish the nation's first biosphere reserve in the Nilgiris. ...
Bibliometrics is an essential tool in perceiving the achievements of scholars. The purpose of these studies is to provide a comprehensive overview of the research findings, impacts, and collaborations of researchers. By analyzing publication records, citation data, and other relevant metrics, Bibliometric portraits shed light on the scholarly contributions of individuals in various fields. One of the critical objectives of Bibliometric portraits is to inspire and motivate others to pursue careers in various fields. By showcasing the accomplishments of renowned scholars, these portraits can serve as role models and sources of inspiration for aspiring researchers. They demonstrate what can be achieved through dedication, hard work, and commitment. The present study focuses on measuring the contributions of Professor Madhav Gadgil in the field of ecology. Throughout his 49-year publishing career, Gadgil wrote 89 publications, collectively receiving 4119 citations. Notably, 63 out of 89 (70.78%) of his publications resulted from collaborations with other researchers. Among his collaborators, Gadgil has had the most active partnership with NV Joshi, who co-authored 12 publications. Other notable collaborators include R Guha, (6 publications) and G Utkarsh (5). Most of his collaborations (72) have been with researchers from India. Additionally, he has collaborated with researchers from Canada in 5 publications. Gadgil's publications have garnered a cumulative total of 4119 citations, resulting in an average of 46.28 citations per publication and an average of 84.06 per year. Notably, he wrote the highest number of articles (13) in Current Science and has shown a prolific output in 1996 and 1999, with 6 publications each.
... Since swidden cultivation involved large-scale burning of dried slash and disturbing the organic setting, leaving a piece of the land untouched in its virgin state, and dedicating it to the protective deities of the land might have evolved as a devotional practice to please the folk 8 It is to be noted that there are other folk forms of worship and rituals conducted in sacred groves other than teyyam. Some of them include serpent worship, the powder art form called kalameluttu pātu, etc. 9 For more readings on this, refer to Gadgil and Vartak 1976, Gadgil and Malhotra 1983, Ramakrishnan and Patnaik 1992, Gadgil and Chandran 1992, Gadgil, Chandran and Hughes 1998 gods. The spread of swidden cultivation in the forested hills and slopes reinforced the custom of assigning divinity to the land which ultimately resulted in the evolution of sacred groves (Gadgil, Chandran and Hughes 1998). ...
This paper entails an investigation of the reciprocal relationship between the agrarian landscape and the cultic practice of teyyam prevailing in the cultural region of Kolattunāṭu. Focusing on the agrarian history, production pattern and the resultant social formations, it attempts an analytical reading of the socio-historical realities of teyyam in Kolattunāṭu. The characteristic features of teyyam performance and its consistent co-existence with the associated landscape have resulted in distinctive cultural and social formations in the region. The current research argues on the interdependencies of teyyam and its agrarian landscape and analyzes the multitude of ways in which liturgies of teyyam communicate exemplars of ecological and social sustainability. The aspects of sustainability intrinsic to the folk ritual are explored through three facets discussed in the paper. At the onset, the role of teyyam in shaping its sacred realm thereby simultaneously getting shaped by the singularities of geography is discussed. Second is an inquiry into the temporal and spatial dimensions of teyyam performance to establish the reciprocal relationship between teyyam and its ritualistic landscape. The third facet of the inquiry analyses the case of a folk performance through the spatial lens to decipher the layers of interdependencies within its sacred realm.
... Sacred groves, sites or landscapes of varying extent are present in most parts of the globe. These patches of natural vegetation, usually occurring in the midst of highly human-modified landscapes, may act as refuges for unique assemblages of biodiversity and provide ecosystem services (Gadgil and Vartak 1976;Gadgil 1992;Ramachandran 1999;Chandran and Hughes 2000;Dudley et al. 2010;Gadgil et al. 2021). ...
... In Hindu culture, the concept of the deity genders is remarkably intricate and varied. Sacred groves encapsulate this diversity, being consecrated to an array of gods, goddesses, local spirits, and revered ancestors (Doniger 2009;Jain Mountains with abundance of water resources supports a rich biodiversity. The state's cultural narrative, prominently embodied by communities such as the Bishnois and the Bhils, has been comprehensively reported (Gold and Gujar 1989;Gold 1990;Jha et al. 1998;Gold and Gujar, 2002;Gold 2009). ...
Comprehending the interplay between human society and environmental systems
necessitates an understanding of their religious dimensions. Our research objective
was to explore the cultural and spatial dimensions of sacred sites within the semiarid Aravalli mountain range in western India, alongside assessing the current
threats these sites face leading to their degradation. Between November 2021 and
April 2022, we travelled~5000 km within the Udaipur district to identify and
document potential sacred sites. Data was collected through interview of people
and survey on feet at site. We recorded 89 sacred sites associated to diverse
deities, including sizes ranging from 0.08 to 90 hec. The majority of these sites,
established over 500 years ago, exhibited proximity to water and were surrounded
by native forests. Notably, most sites were situated atop hills or in foothills, with
greater human activities observed in foothill and ground-level sites. The dominant
deity encountered was Lord Shiva. Interestingly, sites associated with the gender of
deities exhibited signifcant variations in terms of their area (P=0.02) and types of
land (P=0.01). Management point of view, only 24 sites had a wall surrounding
them for protection, whereas grazing and lopping were observed in 46 and 11 sites,
respectively. In terms of human activity, the majority of sites experienced relatively
less disturbances in terms of daily visitor counts. The cultural dimensions of these
sites were intricately interwoven with regional history. Notably, the concentration
of sites within forested areas suggests that the Aravalli ecosystem features a high
potential for biodiversity conservation. The safeguarding of these sites, with active
involvement from concerned communities and stakeholders, may aid in their
efective and long-term management.
... Beyond the protected area network, the biodiversity rich terrestrial ecosystems entailing minimal land area have been subjected indiscriminate anthropogenic exploitation in developing countries of Asian region since late Holocene. The extent of degradation hinges on the proximity of such ecosystems to the human habitations, urban areas and croplands (Chandran and Hughes, 1997;Chandran and Mesta, 2001; Gadgil and Vartak, 1976). In the current context of global change phenomenon and its tangible effects, as long as the biodiversity and the vegetative strati cation in such high value ecosystems remains intact, the buffering potential of the adjoining area to the weather extremities are likely to be higher and the loss is minimal. ...
Amidst anthropogenic pressures, certain forest relics in the urban and rural landscapes have been traditionally protected for centuries as sacred forest groves in the Asian regions, despite lying outside the protected area network. In the current context of climate change and ensuing disasters, these forest groves and similar kind of vegetative landscapes within urban and rural could potentially increase the resilience and buffering capacity of the surrounding environs, besides providing ecosystem services. This study attempted to evaluate 50 Sacred Groves Stands (SGS) and 50 Prosopis juliflora Stands (PJS) comprehensively for the floral diversity, carbon stock and dynamics, carbon-fixing traits, dendrochronology of trees, soil nutrient profiles, and soil erosion - deemed to be regulating ecosystem services. Structural Equation Model (SEM) was applied to derive the photosynthetic efficiency of eight dominant trees species using vital input parameters including eco-physiological, morphological, and biochemical characterization. Revised Universal Soil Loss Equation (RUSLE) model in conjunction with ArcGIS Pro and ArcGIS 10.3 was adopted to map soil loss. Among the 8 selected tree species, Wrightia tinctoria (SEM Estimated Coefficient: 1.28) > Prosopis juliflora (1.22) > Acacia nilotica (1.21) > Albizia lebbeck (0.97) > Azadirachta indica (0.74) showed comparatively high carbon sequestering efficacy. SEM revealed species specific carbon sequestering functional traits (stomatal density, nitrogen fixing ability, RuBisCO and chlorophyll content) are evidently attributed to high carbon sequestration potential. Carbon source/sink determinations inferred through Net Ecosystem Productivity (NEP) assessments showed that mature SGS (0.06 ± 0.01 g C/m2/day) potentially acted as carbon sink, while matured PJS (-0.34 ± 0.12 g C/m2/day) as source. Soil erosion rates were significantly greater (29.5 ± 13.4 ton/ha/year) in SGS compared to PJS (7.52 ± 2.55 ton/ha/year).
... Traditions of worshipping nature are seen in many parts of India. One such important custom is the dedication of small areas of forest to certain deities as sacred groves (Devrai or Dev-Rahat in vernacular) [2]. Sacred groves have great importance for their spiritual values along with the rich biodiversity they harbour [3]. ...
India has an ancient tradition of conserving nature. Sacred groves are the patches of forests dedicated to a local deity. Sacred groves play an important role of supporting local biodiversity along with the cultural togetherness of local people. Sacred groves are threatened due to number of anthropogenic activities and lack of conservation priority. There are hardly any faunal studies done for sacred groves in Pune District. Faunal studies can provide baseline data for conservation planning. Present study attempts to record and analyze faunal elements such as birds, mammals, butterflies and frogs from sacred groves situated in different geographical settings of Pune District. Field visits to ten sacred grove sites from Pune District and semi-structured interviews with local people were conducted for data collection. Every sacred grove is a distinct ecosystem that exhibits a unique biodiversity profile. Sacred groves are rich in faunal diversity. A number of endemic and IUCN red listed faunal species were recorded from all of the sacred grove sites under this study. Due to their crucial function in maintaining both cultural and environmental well-being, sacred groves need to be protected.
... (Khumbongmayumi et al. 2005) and have been proved as the repositories of rare and endemic species as the remnant of the primary forest left untouched by the local inhabitants (Anthwal et al. 2006). The role of sacred groves in the conservation of biodiversity has long been recognized (Gadgil and Vartak 1976, Haridasan and Rao 1985, Khan et al. 1997) and it has been believed that sacred virgin forests date back to several thousands of years when human society was in the primitive state and all forms of vegetation in the sacred groves were supposed to be under the protection of the reigning deity of that grove, and the removal of even a small twig is taboo. ...
A year round phytosociological study was carried out in 2012 to study different forest types in Pashupati Sacred Grove in Kathmandu Valley. Concentric circular plots (n-19) were laid down along eight parallel transects, 100 m apart from each other, traversing north and south passing through various vegetations. Our results showed that the grove had experienced change in forest types over the time period. Three forest types namely Schima-Pyrus, Moist (Myrsine-Persea) and Mixed (Quercus-Myrsine) were identifi ed based on the importance value Index (IVI) of tree species instead of Myrsine-Schima forest which had once dominated the grove. Tree density greatly changed in different forest types and showed strong correlation between canopy cover and tree density, supporting the results of previous studies.
... This study mapped a good number of sacred groves and contributed to bridging this gap. As found by Gadgil and Vartak (1976), Chandrashekara et al. (1998), Khan et al. (2008), Tiwari et al. (2011, the higher the number of sacred groves, the higher the preservation culture of the ecology of a landscape. This assertion aligned with the findings of the present study that the sacred groves in the Talensi district contributed to the protection of endangered plant and animal species. ...
Sacred groves are a means of conservation or sustainability of natural resources through cultural beliefs or spiritism; hence, their essence and timeliness in current literature or conservation in developing countries. Despite recent interest in sacred groves, few studies have explored the spatial distribution of sacred groves. Considering this, the current study mapped the geographic distribution of sacred groves in the Talensi area of Ghana’s Upper East Region. The study relied on in-depth interviews and a Global Positioning System (GPS) device as the main instruments of primary data collection. Purposive sampling was used to choose the 20 participants for the study from the Talensi district, including 4 Tengdanam and 16 elderly men who owned family groves, had in-depth knowledge of sacred groves, and frequently visited such groves. The results validated the conceptualization of sacred groves through the saturation theory. Through this study, it was discovered that the research area’s sacred groves were affected by a confluence of modern religion and climate. Sacred groves in the study area were shown to be significantly impacted by a variety of modern religions. Findings further revealed that the spatial pattern of the distribution of sacred groves in the study area was clustered. This paper urges the effective implementation of conservation measures to stop further deterioration of the sacred groves in the studied region. Also, the indigenes should be sensitized on the relevance of sacred groves to the environment.
... An example of the traditional management of resources includes the taboos that prohibited people from entering sacred areas such as forests, caves or springs, or using certain plants or animal species (Posey 1985). This ensured that biodiversity within such areas was well conserved (Gadgil & Vartak 1976). ...
... An example of the traditional management of resources includes the taboos that prohibited people from entering sacred areas such as forests, caves or springs, or using certain plants or animal species (Posey 1985). This ensured that biodiversity within such areas was well conserved (Gadgil & Vartak 1976). ...
... Traced the historical link of sacred groves with the pre-agricultural, hunting and gathering stage, before human being had settled down to raise livestocks or till land Vartak (1976, 1981ab). Most of the sacred groves reported from India are in the Western Ghats, North Eastern India and Central India (Gadgil and Vartak 1976, Burman 1992, Rodgers 994, Balasubramanyam and Induchoodan 1996, Tripathi 2006, Khumbongmayum et al., 2005a. In India, sacred groves are found mainly in tribal dominated areas and are known by different names in ethnic terms (Bhakat 1990) such as Sarna or Dev in Madhya Pradesh, Devrai or Deovani in Maharashtra, Sarnas in Bihar, Orans in Rajasthan, Devaravana or Devarakadu in Karnataka, Sarpakavu and Kavu in Tamil Nadu and Kerala, Dev van in Himachal Pradesh, Law Lyngdoh or Law Kyntang etc. in Meghalaya, Sarana or Jaherthan in Jharkhand and Lai umang in Manipur. ...
The present investigation reflects the findings of Assessment of plant Diversity which have been undertaken in the sacred grove of Bodakondamma, Eastern Ghats of Visakhapatnam district, Andhra Pradesh, India. The forest types of Sacred Grove are mainly dry deciduous forest. Plant diversity assessment was conducted during 2021 - 2022. The survey documentation of the plant species in the Sacred Grove area were recorded a total of 67 species are trees and 45 species are shrubs and 73 species are herbs and 45 species are climbers. This study provides preliminary information on the sacred groves of Bodakondamma. Appropriate conservation and management can considerably improve the plant diversity value of Sacred Grove of Eastern Ghats, Visakhapatnam District.
Sacred groves range in size from a single tree to large intact forest areas containing deities that are worshiped and protected by people through belief systems. India has over 100,000 groves, known by various local names. Groves are shrinking due to changes in lifestyle, sociocultural change, and waning trust in associated myths and beliefs. The primary objective of this study was to explore the sociocultural practices and management systems that support the sacred groves in Kerala. We conducted a systematic review of studies about aspects of sacred groves, with a focus on the state of Kerala. Our review used a survey of online databases such as Scopus, Google Scholar, Pubmed, and Web of Science, as well as offline libraries. We grouped articles into: sociocultural aspects; management; and biodiversity. Decline in size of groves poses a threat to both the biological diversity of the groves as well as the sociocultural systems that have been handed down through generations. There is a need to document the significance and diversity of sociocultural systems associated with the sacred groves and also the dynamic changes impacting the biodiversity supported by the groves, which are testimonials of social and cultural heritage and belief systems in Kerala.
Sacred Groves are biodiversity rich sites of varied sizes and have been preserved for centuries throughout the world by communities due to their religious and cultural significance. These lesser known biodiversity hotspots serve as repositories for important plant species and render essential ecosystem services to the surrounding areas. Punjab, a small state in northwestern India, has 84% of its total geographical area under agriculture, while only 5.97% area is under forest cover. A comprehensive study was conducted to assess the floral biodiversity, associated religious & cultural practices and conservation challenges of prominent sacred groves in Punjab. Nine (9) major sacred groves, spread across 8 Districts with areas ranging from 1.5 to 135 hectares, were identified and studied. The study reported a total of 151 plant species from 54 families, including 63 tree species, 32 shrub species and 44 herb species, indicating the established and mature nature of these stand-alone ecosystems. However, these sites do not have any statutory protection and are under threat due to habitat fragmentation, anthropogenic pressures, invasive species, cultural & behavioural shifts of new generations, vagaries of time and climate change. There is an urgent need to adopt various community led available statutory measures such as recognition as Biodiversity Heritage Sites(BHSs) under the Indian Biological Diversity Act, 2002 or designating as Other Effective Area-based Conservation Measures (OECMs) sites, to ensure the systematic conservation and management of sacred groves of Punjab.
It is with great pleasure that I present Ethnobotany of India (Indigenous Knowledge and Practices) Volume 3, a continuation of our journey into the fascinating world of human-plant relationships. In recent years, ethnobotany has gained significant recognition, not only as an essential field within anthropology and botany but also as a critical bridge to understanding the ecological and cultural intersections that sustain biodiversity and traditional knowledge. Volume 3 expands on the themes of its predecessor by delving deeper into the nuances of plant use, conservation practices, and cultural heritage that connect communities to their environment in unique and meaningful ways. This volume is the result of a collective effort from researchers, indigenous knowledge holders, and environmental advocates who bring invaluable insights into the complex tapestry of ethnobotanical wisdom. As plants are increasingly threatened by climate change, habitat loss, and globalization, the urgency of documenting and understanding these relationships cannot be overstated. Each chapter here illuminates the ways in which indigenous and local communities have developed sophisticated botanical knowledge over centuries, often in harmony with nature, which provides a roadmap for sustainable practices in the modern world. A central theme in this volume is the adaptability and resilience of traditional plant knowledge in the face of contemporary challenges. From medicinal plants and culinary herbs to fiber-producing species and ritual plants, the examples within showcase both the depth and breadth of cultural plant knowledge across diverse ecosystems and geographies. Special attention has been given to ethical considerations, emphasizing the importance of respectful collaboration with indigenous peoples, whose stewardship and knowledge of plant species are integral to biodiversity conservation. I am deeply grateful to the contributors of this volume for sharing their research, perspectives, and insights. Their dedication to the field exemplifies a commitment not only to scientific inquiry but also to cultural sensitivity and ecological sustainability. It is my hope that Ethnobotany: Volume 2 will serve as both a resource and an inspiration for students, researchers, and anyone passionate about the vital role of plants in human societies. As we move forward, may this work inspire deeper respect and appreciation for the living systems that surround us and the traditional wisdom that sustains them.
It is with great pleasure that I present Ethnobotany: Volume 2, a continuation of our journey into the fascinating world of human-plant relationships. In recent years, ethnobotany has gained significant recognition, not only as an essential field within anthropology and botany but also as a critical bridge to understanding the ecological and cultural intersections that sustain biodiversity and traditional knowledge. Volume 2 expands on the themes of its predecessor by delving deeper into the nuances of plant use, conservation practices, and cultural heritage that connect communities to their environment in unique and meaningful ways. This volume is the result of a collective effort from researchers, indigenous knowledge holders, and environmental advocates who bring invaluable insights into the complex tapestry of ethnobotanical wisdom. As plants are increasingly threatened by climate change, habitat loss, and globalization, the urgency of documenting and understanding these relationships cannot be overstated. Each chapter here illuminates the ways in which indigenous and local communities have developed sophisticated botanical knowledge over centuries, often in harmony with nature, which provides a roadmap for sustainable practices in the modern world. A central theme in this volume is the adaptability and resilience of traditional plant knowledge in the face of contemporary challenges. From medicinal plants and culinary herbs to fiber-producing species and ritual plants, the examples within showcase both the depth and breadth of cultural plant knowledge across diverse ecosystems and geographies. Special attention has been given to ethical considerations, emphasizing the importance of respectful collaboration with indigenous peoples, whose stewardship and knowledge of plant species are integral to biodiversity conservation. I am deeply grateful to the contributors of this volume for sharing their research, perspectives, and insights. Their dedication to the field exemplifies a commitment not only to scientific inquiry but also to cultural sensitivity and ecological sustainability. It is my hope that Ethnobotany: Volume 2 will serve as both a resource and an inspiration for students, researchers, and anyone passionate about the vital role of plants in human societies. As we move forward, may this work inspire deeper respect and appreciation for the living systems that surround us and the traditional wisdom that sustains them.
This study delves into the multifaceted nature of sacred groves within the Kwahu Traditional Area of Ghana, specifically focusing on the Kwaékese and Twendurase Mystical Sacred Groves. These groves represent unique community-conserved areas, intertwined with both spiritual and utilitarian motives. Simultaneously, the study delves into their ecological role in safeguarding perennial water sources and as repositories for endangered flora and fauna, preserving biodiversity in the face of expanding human activities. Furthermore, the research highlights the evolving role of sacred groves in response to contemporary challenges, such as population growth and deforestation. This study underscores the coexistence of spirituality and practicality in these unique ecosystems, shedding light on the multifaceted nature of sacred groves and their indispensable ecological significance.
People need to be creative to adopt a path of being a good human being, understand human behaviour, patterns and thus reality. When there is threat to the planet we need to adhere to the maturing, emotional humanity and a world that works for everyone, teaching people the right relationship with themselves, with others and most importantly with the planet. To be proactive to the exact times we live in, is deeply needed. Sacred groves have survived without human interference, thus are of anthropological, cultural, economic and of ecological significance. The groves in India are highly concentrated in the NorthEast and along the Western Ghats, both are highly recognized for their rich biodiversity. But recently their numbers have been shrinking at an alarming rate. It's high time a workable solution is found to sustain them.
One of the essential objectives of this paper is to explore the cultural ecology of the sacred groves of the
Karbi tribe in the Karbi Anglong district of Assam. Generally, the sacred groves represent the remnants
of the climax vegetation of the area. They are the natural treasure house of bio-diversity of the locality.
The Karbi tribe often practices several traditional methods and belief systems. Such traditional methods
are involved in the protection of sacred groves. They also practice cultural taboos on certain occasions,
which certify that flora and fauna must be protected. Similarly, specific flora and fauna are considered
sacred. However, recently, the sacred groves have started dilapidated due to changes in the belief
system. In this context, the documentation of the diversity of sacred groves is reasonably necessary.
Therefore, this study suggested essential measures for the immediate protection of sacred groves. Since
this paper elucidated myths and beliefs of sacred groves, the data was collected in the form of oral
interviews in the selected study area by applying qualitative research techniques.
Bhutan’s environmental conservation efforts have been successful due to the integration of traditional and modern approaches. Sacred groves, protected under cultural and traditional beliefs, play a significant role in conservation. However, the integration of biocultural studies into conservation in Bhutan is insufficiently reported. This study was conducted in Jarey Gewog, Lhuentse Dzongkhag, to explore the bio-cultural importance of sacred groves. Ethnographic interviews and participant observation were conducted among 65 households. The study identified eight sacred groves with various beliefs, taboos, and prohibitions. Phytosociological assessments were carried out in two sacred groves (Laadi-Shong and Hai Goth) and their comparative sites. The study recorded greater plant diversity in sacred groves, indicating their biocultural importance and the need for conservation strategies.
The formation of the Association of Southeast Asian Nations (ASEAN) Economic Community (AEC) in 2015 has created new challenges for small and medium-sized businesses (SMEs) in Malaysia. These challenges are in addition to the consequences of globalization that have already been experienced by low-cost nations such as India and China. It is critical for small and medium-sized firms (SMEs) to keep their competitive edge because they are the backbone of the Malaysian economy. A business can increase its competitiveness by implementing the kaizen idea of continuous improvement. Challenges and opportunities for small and medium-sized firms to adopt kaizen are explored in this article. Several factors were found to play a role in the effective execution of Kaizen. Among these were an articulated business plan, effective management of company information, employee agency, and two-way dialogue between upper and lower-level management. Another important factor was having a Kaizen champion on staff. However, environmental monitoring systems still do not have enough evidence to justify the semantic description of these many data sources. The compatibility issues can only be resolved with a tailored semantic middleware solution. Detailed herein is the design of a cross-domain middleware system capable of semantic integration and inference generation from a variety of data sources. Improved environmental monitoring systems are possible thanks to semantic technology's application to the prediction and forecasting of complicated environmental phenomena.
Human interference in forests is inevitable, and despite significant conservation efforts, many forest areas continue to suffer from anthropogenic pressures. The forests of the Northern Western Ghats (NWG) exhibit varying degrees of protection, including private, community, and legal frameworks. However, the tree diversity within these protection regimes remains underexplored. This study aims to assess tree diversity, composition, and structure across four protection regimes using a transect-cum-quadrat method, with four quadrats (20 by 20 m) along a single transect line. Data collected included species richness, individual counts, girth at breast height (GBH), basal area, and a combined disturbance index (CDI). Approximately 50% commonality was observed among sites across the four protection regimes. Protected Areas (PA) and Reserved Forests (RF) exhibited higher tree densities compared to Sacred Groves (SG) and Private Forests (PV). Notably, Sacred Groves, despite experiencing high disturbance levels, displayed a similar tree variety to PAs and RFs. While species composition across the four regimes was comparable, structural elements such as tree density and basal area varied significantly. Sacred Groves were predominantly characterized by older trees, whereas RFs and PAs were primarily populated by younger trees. These findings underscore the critical need for targeted conservation strategies that address the unique challenges faced by each protection regime. Enhanced conservation planning is essential to mitigate the impacts of disturbances, such as climate change and land use changes, which threaten the biodiversity of these forests. The study highlights the importance of preserving Sacred Groves and emphasizes the role of community involvement in conservation efforts to safeguard endemic species and maintain ecological balance in the NWG.
Sacred groves are fragmented forest patches, traditionally protected by ethnic communities through inherent and diversified socio-religious culture and belief systems. The unique vegetational architecture of sacred groves not only provides diversified habitats for sustaining various life forms but also maintains a veritable gene pool through meta-community dynamics. In this study, sixteen sacred groves were identified in the unique landscape covering two bio-geographic zones viz. a small part of the Deccan Peninsula (eastern part of Chhotanagpur plateau) and Gangetic plain (Lower). The architecture of sacred groves was studied through vegetation profiling, tree-liana association, and calculating density, abundance, frequency (%), and Importance Value Index (IVI) of tree species. Overall, 252 vascular plant species (96 trees, 41 shrubs, 53 climbers, and 62 herbs) under 75 families were documented from the studied sacred groves. Vegetation stands structure and percentage canopy cover by climber/liana species mostly shape the architecture and control the function of these groves. Each of the two soil zones i.e., alluvial and laterite were observed to be represented by three different vegetation stand structures and four distinct canopy cover classes. The canopy of sacred groves was broadly classified into two types i.e., continuous and discontinuous canopy. Groves with continuous canopy may be narrow dome-shaped and flattened dome-shaped whereas those having discontinuous canopy represent acute multi-peak and obtuse multi-peak shapes. This architectural study of sacred groves in different soil zones would be helpful to understand the microhabitats/niche of various biological populations leading to develop management strategies towards conservation/protection/restoration of sacred groves and other similar protected areas/landscapes.
The chapter delves into the intricate relationship between cultural heritage and environmental stewardship. It explores how sacred landscapes and indigenous knowledge systems contribute to natural resource management, emphasizing the importance of ethno-cultural perspectives in conservation efforts. By examining case studies from diverse geographical regions, the chapter highlights the ways in which indigenous practices and spiritual connections to the land foster sustainable resource use and biodiversity preservation. It discusses the challenges and opportunities of integrating traditional ecological knowledge with contemporary conservation strategies, arguing for a more inclusive approach that respects and incorporates the wisdom of indigenous communities. This chapter ultimately underscores the necessity of recognizing and valuing multiple perspectives in achieving effective and equitable conservation outcomes, proposing a paradigm shift towards a more holistic understanding of nature and its management.
Sacred groves have historically been a crucial form of conservation strategy around the globe, finding a place from the European continent to Southeast Asian countries. India is a prime location for their existence, hosting approximately 15,000 sacred groves. With such an excessive number of forests being protected through traditional knowledge, conducting a socioeconomic and environmental evaluation of the concept becomes crucial. With the impending threats of climate change and greenhouse gas emissions, this concept could be the key to a sustainable future. The study, therefore, focuses on establishing the relationship between sacred groves and sustainable development by highlighting the various sustainable development goals (SDGs) that this specific concept could address. This concept is highly relevant in the present context and, if utilized to its potential, could have a significant impact on meeting the sustainable development goals and the intended nationally determined contributions (INDC). To achieve these goals, it is imperative that all stakeholders work in synchronization and that indigenous technical knowledge is preserved and prioritized. Additionally, a comprehensive framework is established to assess and effectively evaluate the qualitative and quantitative impacts of the sacred groves on sustainability in the Indian context and around the globe.
In this paper I examine the construction of Hinduism as inherently “environmentally friendly” within religions and ecology discourses and how this construction has been appropriated by the Hindu nationalist movement in India to serve ends that are at odds with the pursuit of sustainable development. I begin by tracing the emergence of religions and ecology discourses and the assertion that Asian or Eastern religions are inherently environmentally friendly. This is followed by critiques of this neo-traditionalist approach for being anachronistic and essentialist, as well as for promoting a “myth of primitive ecological wisdom” that can have damaging effects on communities who live close to nature. This is because it reduces them to idealisations to serve other ends and has little impact on effecting policies that can improve their lives as well as addressing anthropogenic climate change. Next, I consider the construction of Hinduism as environmentally friendly within the context of the ascendency of Hindu nationalism. I examine the ways in which the claim to support sustainable development, alongside invoking neo-traditionalist religions and ecology discourse, is at odds with the actual policies pursued by Hindu nationalists, whose Bharatiya Janata Party has been in power since 2014. I will demonstrate that in its bid to spread a particular version of Hinduism across India alongside the growth of the market economy, some traditional livelihoods that are more sustainable than modern alternatives, such as nomadic pastoralism or Adivasi (tribal) economies, and the religio-cultural traditions that surround them, are being undermined and threatened with extinction.
Sacred groves, also known as sacred forests, are revered natural areas that hold deep spiritual and cultural significance for indigenous communities around the world. These enclaves of biodiversity have played a crucial role in conserving natural ecosystems, protecting endangered species, and preserving traditional knowledge and practices for centuries. This paper explores the multifaceted significance of sacred groves, highlighting their contributions to biodiversity conservation, cultural heritage preservation, and the well-being of local communities. It delves into the intricate relationship between indigenous communities and their sacred groves, emphasizing the interconnectedness of nature, spirituality, and culture. Drawing upon case studies from diverse regions, the paper showcases the tangible benefits of sacred groves in safeguarding threatened flora and fauna, maintaining ecosystem health, and providing ecological services such as soil and water conservation. It also underscores the cultural significance of these sites as repositories of traditional knowledge, sacred rituals, and artistic expressions. The paper concludes by emphasizing the urgent need to recognize and protect sacred groves as invaluable assets for both biodiversity conservation and cultural heritage preservation. It advocates for collaborative approaches that empower indigenous communities in safeguarding their sacred groves and integrating their traditional knowledge into conservation efforts.
In the semi-arid plains of Southern India, outside the protected area network, sacred groves forests and the barren lands invaded by Prosopis juliflora are reckoned to be the major greenery, but have homogenous and heterogeneous vegetation respectively. This study attempted to compare 50 Sacred Groves Stands (SGS) and 50 monodominant Prosopis juliflora Stands (PJS) for the functional diversity, evenness, floral diversity, carbon stock and dynamics, carbon-fixing traits, dendrochronology of trees, soil nutrient profiles, and soil erosion. Quadrat sample survey was adopted to record stand density, species richness, abundance, basal area and leaf area index; composite soil samples were collected at depths 0–30 cm for nutrient profiling (N, P, K, and OC). Photosynthesis rate (µmole co2 m²/sec), air temperature (°c), leaf intracellular co2 concentration (ppm), ambient photosynthetic active radiation (µmole m²/sec), transpiration rate (m. mole H2O m²/sec) were determined for the 51 tree species existed in SGS and PJS using Plant Photosynthesis system. Structural Equation Model (SEM) was applied to derive the carbon sequestering potential and photosynthetic efficiency of eight dominant tree species using vital input parameters, including eco-physiological, morphological, and biochemical characterization. The Revised Universal Soil Loss Equation (RUSLE) model, in conjunction with ArcGIS Pro and ArcGIS 10.3, was adopted to map soil loss. Carbon source/sink determinations inferred through Net Ecosystem Productivity (NEP) assessments showed that mature SGS potentially acted as a carbon sink (0.06 ± 0.01 g C/m²/day), while matured PJS acted as a carbon source (−0.34 ± 0.12 g C/m²/day). Soil erosion rates were significantly greater (29.5 ± 13.4 ton/ha/year) in SGS compared to PJS (7.52 ± 2.55 ton/ha/year). Of the eight selected tree species, SEM revealed that trees belonging to the family Fabaceae [Wrightia tinctoria (estimated coefficient: 1.28, p = 0.02) > Prosopis juliflora (1.22, p = 0.01) > Acacia nilotica (1.21, p = 0.03) > Albizia lebbeck (0.97, p = 0.01)] showed comparatively high carbon sequestering ability.
The diversity, composition, and abundance of soil fungi from three sacred groves in Kerala, namely Iringole kavu of Ernakulam District, Kollakal Thapovanam of Alappuzha District, and Poyilkavu of Kozhikode District were analysed using Metagenomics analysis and Illumina sequencing. A total of 30,584, 78,323, and 55,640 reads were obtained from these groves, respectively. Ascomycota constitutes over 96% of the total fungi, making it the most abundant phylum, followed by Mortierellomycota, Basidiomycota, Chytridiomycota, and Rozellomycota. These phyla were subdivided into 20 classes, 40 orders, 83 families, 119 genera, and 135 species, while 1269 OTUs remained unidentified at the species level. Eurotiomycetes predominates the class, while the genus Talaromyces from the family Trichomaceae dominates the genera. Neocarmospora falciformis, Trichoderma lixii, and Candida ethanolic are the most abundant fungal species. Diversity analysis shows that Kollakal Thapovanam is rich in fungal species, while Poyilkavu is rich in biodiversity, with a high degree of dominance. Several species were found only in a particular grove and were absent in others and vice-versa, indicating high fungal specificity. Therefore, fungi have to be preserved in their original habitat. The Principal Coordinate Analysis revealed that each grove is distinct highlighting the importance of preserving the unique diversity of each sacred grove. In conclusion, this research provides valuable information about the soil fungal genera in their natural habitat. It emphasizes the need for more systematic research to understand the actual diversity and ecological role of fungi in sacred groves. This study is the first of its kind to analyse and compare soil fungal diversity in sacred groves using the metagenomics approach.
All the twenty-four Tirthankaras have sacred plants associated with them for salvation. Rishabhanatha is a first Tirthankar and Mahavira the twenty fourth Tirthankar in Jain religion.The first Tirthankar Rishbhanatha has associated with the plant Ficus benghalensis and Mahavira have associated with the plant Shorea robusta. Of these twenty-three plants belong to angiosperms and one plant belongs to gymnosperm, Pinus roxbhurghii associated with the Tirthankar Abhinandannatha. The angiospermic plant Callicarpa microphylla associated with two Tirthankaras Sumatinatha and Padmaprabhu, Shorea robusta associated with Sambhavanatha and Mahavira, similarly Diospyros melanoxylon is associated with Shreyaamsanatha and Kunthunath.
The present study deals with plant diversity of the ‘Lachundi Devi/Lalchandi devi sacred grove of Pagewadi village, Purandar tehsil belonging to Pune District. The present scared grove is not reported by any researcher till date. The total area of the sacred grove is one hectare (10,000 Sq. M.). A rivulet consisting flowing water in rainy and winter season and stagnant water in summer makes the sacred grove significant. In present scared grove we found 140 angiospermic species. These 140 species belonging to 124 genera under 49 families. Sacred grove consists mostly herbaceous species, ephemerals followed by tree species, shrubs and climbers. Among 140 species, flowering and fruiting occur throughout the year in 14 species. Delphinium malbaricum (Huth) Munz., Argyria cuneata Ker-Gawl. and Vigna khandalensis (Sant.) R & W. belongs to threatened category.
Shirkai sacred grove, one of the 31 sacred groves from Panshet dam catchment area, was studied with qualitative and quantitative approach. Quantitative evaluation of plant diversity in sacred groves is found to be an important aspect for in situ conservation programme. In the present study, 116 species from 54 families were collected in the post monsoon season. Wild germplasm of bamboo and rare endangered plants are special features of Shirkai. The vegetation is found to be diverse and evenly distributed with Shannon’s diversity index (1.67) and modified Hills ratio (6.45).
To study of survey of wild ethno medicinal related to veterinary medicinal plants of spatula region of Burhanpur district, Madhya Pradesh, India. The present study was conducted among the Madhya Pradesh tribal people who inhabit the Satpuda range Burhanpur district .It is divided into two development blocks, namely Burhanpur and Khaknar. The present study was conducted in 37 villages, which are located very close to forest area of Burhanpur and Khaknar block of Burhanpur district. Each village has around 45-90 houses and some villages are not having any transportation facilities. Burhanpur city itself is surrounded by rolling hills of the Satpuda range. Keyword-survey and conservation of wild ethno medicinal plants used in animal related diseases Burhanpur M.P.India
A revised survey of the forest types of India
- H G Champion
- S K Seth
- H. G. Champion
Dev-Rahati: an ethno-botanical study of tracts of forest preserved on grounds of religious beliefs
- V D Vartak
- M Gadgil