Article

Sacred Groves of Parinche Valley of Pune District of Maharashtra, India and their Importance

Authors:
  • Rajarshi Shahu Mahavidyalaya
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Abstract

Sacred groves are protected areas of forests because of religious beliefs and constitute an important aspect of the cultural life of various communities throughout the world. The source of this culture can be traced back to prehistoric times. The sacred groves of Parinche valley, Pune district of Maharashtra, India were studied to understand their status and importance in relation to common natural resource bases and cultural aspects. Through formal interviews and non-participatory observation undertaken in all seasons between October 2002 and February 2004, 14 sacred groves were documented. Both EMIC and ETIC dimensions were incorporated in the choice of subjects. The results show that they are important for various communities as a common natural resource base. They promote cultural bonding among various communities and maintain harmony in social life. This can be evidenced during annual village festivals and family celebrations, which invariably take place within the premises of sacred groves. They are also important for biodiversity as many groves function like mini sanctuaries and harbour endemic and threatened plant species. The natural vegetation of the groves comprises many medicinal plants that are regularly harvested by local medicine men (Vaidus). Water is a precious resource, especially during summer months, and the perennial water sources that are present in the sacred groves are the only remaining water sources for seven villages. There is a compunction, on the other hand, of the sacred groves being influenced by urbanization, resulting in the building of concrete temples by clearing natural vegetation and planting ornamental and other economically useful trees in the cleared areas of the groves. Such actions alter these fragile ecosystems and deplete or destroy the natural resource base for which this ancient culture is believed to have been originally evolved. We conclude here that sacred groves were originally a common natural resource which were assimilated into the social and cultural life of villages in the Parinche valley. Hence their protection and enhancement should become part of village and forest planning.

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... Fifty-nine plant species were found at three or more study sites. Shirgaon, Bhordi, Panwadi, Ajeevali and Durgawadi show 22,37,12,9,30 number of unique species respectively not seen in rest of the study sites, which could be because of their diverse climatic zones and island effect. This makes each sacred grove a unique ecosystem. ...
... There are certain traditional harvesting practices associated with these species. In sacred groves, cutting of tree branches is generally prohibited however, permission can be obtained if they are to be used for medicinal purpose [22]. With changing times, traditional knowledge associated with these species is not getting effectively transferred from previous generations to the newer generations. ...
Article
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Nature conservation is an ancient tradition in India. Sacred groves have existed for thousands of years and have been performing the ecological role by supporting the local biodiversity. Sacred groves are threatened due to lack of conservation priority and thus need attention for conservation. Phytosociological analyses coupled with ethnobotanical studies can contribute to baseline data for conservation planning. Present study attempts to understand phytosociological and ethnobotanical aspects of sacred groves situated in different agroclimatic zones of Pune District. Field visits to five sacred grove sites and semi-structured interviews with local experienced knowledgeable individuals were conducted for data collection. Each sacred grove is a unique ecosystem and displays its unique characteristic biodiversity profile. All the studied sacred grove sites showed presence of different endemic and IUCN RET plant species. Sacred groves are rich in wild edible and medicinally important plant species and the local communities have folklore associated with them. Sacred groves need to be protected for their important role in cultural and environmental wellbeing.
... Treat Nauralgia Kagoshima, Japan [23,24] As an antimalarial agent, it is used to cure bronchitis, prevent colds. China [11] Crushed the seed as used a twice a day oral doses for purgative Darmai vally and Shahgram valley, Swat District, Pakistan [25,26] Inner root bark used for diarrhoea Parinche valley, Pune, Maharashtra [27] Relieve fever Kweichow province [28] To cure dysmenorrhoea, the roots are cooked and the liquid consumed. ...
Article
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Caesalpinia decapetala (Roth) Alston is an understudied plant with significant ethnobotanical promise. The species is grown as a hedge plant, because of its attractive yellow-coloured inflorescences. Now days the plant has been naturalised around the globe, where it is now considered a noxious weed in certain areas. In order to search the scientific literature, we used databases such as PubMed, Research gate, Scopus and Science. It has been discovered through various studies that the plant contains numerous biologically active chemical compounds with cassane diterpenoids, which exhibits anti-microbial, anti-fertility, anti-diabetic, anti-viral activities as well as having potent cytotoxic and hepatoprotective properties. The high antioxidant capacity of the plant material may make it a possible food preservative and packaging material in the future, and the high fibre quality should make it a suitable raw material for the paper manufacturing industry. As a result, the species has enormous potential in the future for pharmacological and industrial uses and there is need of doing adequate research on the biological activity of numerous chemical substances.
... The focus on extraction, exploration, exploitation and utilization of plant genetic resources maintained within traditional systems of plant conservation is not sustainable in the long term. In South India, 59% of lands within sacred groves have been lost since the 1990s, and others may have been reduced to below their ecologically viable size especially in Garhwal Himalaya (Anthwal et al. 2006;Chandrakant et al. 2006). A similar pattern of loss to sacred sites and other traditional plant conservation sites is emerging in Africa, recorded in, for instance, Kenya (Bagine 1998) but unrecorded for the most part. ...
Chapter
Cultural or indigenous practices refer to long-standing traditions and ways of life of specific communities or locales. These practices are place-based and often location- and culture-specific. Plants are integral to livelihood especially in indigenous communities within the Global South. Ethnologists including ethnobotanists continue to enumerate the interface between nature and culture, which addresses the need to provide quality information for plant conservation and their sustainable utilization. Plant conservation is the wise use of plant resources by the present generation so that future generations can benefit. Traditional conservation ethics protect plant diversity and natural resources because local communities consider themselves as the major stakeholders. Globally, support for contemporary plant conservation approaches exists whereas none exists for traditional methods. Some traditional systems used for plant conservation through their utilization include taboos, totemism, rituals, domestication, reserves, secrecy, selective harvesting, sacred groves, etc. Totemism is the practice-based consciousness of the supernatural link that exists between people and specific objects including plant species, natural resources and or objects made from these items whereas taboo is the forbidden practice of using or consuming some plant species, natural resources and objects or their parts (totems). Sacred groves are described as patches of land considered sacred and conserved by indigenes through sociocultural, economic and religious observances and include traditional sacred groves, temple groves, burial and cremation grounds, etc. like the Asanting Ibiono sacred forest, Nigeria; Anweam sacred grove within the Esukawkaw forest reserve, Ghana; sacred Mijikenda kaya forest, Kenya; Kpaa Mende sacred grove, Sierra Leone; Thathe Vondo holy forest Limpopo, South Africa and Kwedivikilo sacred forest, Tanzania. These largely informal conservation and utilization practices have several ecological, sociocultural and economic relevance. They have contributed towards the protection of plant species like Lippia javanica, Milicia excelsa, Adansonia digitata, Spathodea campanulata, Ziziphus mucronata and Ficus thonningii. However, growing pressures from human population boom, reduced environmental quality, and neglect of sociocultural norms and traditional belief systems are undermining the relevance of these practices. Therefore, it is essential to document these practices, enlighten future generations of their importance and institute legal instruments to promote the sustainable management and application of these cultural heritage and natural resources for societal development.KeywordsCultural practicesEthnobotanyPlant conservationTaboos and totemsGlobal SouthSustainable development
... e Entada sp. which are not seen in common open forests (Bhise et. al. 2013). There are many sacred groves in the western ghats region of the state embraced by tribes like Koli (commonly have more female deities), Kunbis (commonly have more male deities) (Burman, 1997). Wide variety of plants and animals are conserved in various groves of the state (Waghchaure et. al., 2006 (Ray et. al., 2011;Balachandran et. al., 2014;Modi and Mathad, 2016;Bharathi and Prasad, 2017). ...
Article
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Protection of flora and fauna is of major concern these days. With decreasing natural forest spaces which is actually "home" for them increases the risk for their existence. It is well known that many of the local communities plays important role in the protection and conservation of natural resources including flora and fauna. In many parts of world, they act as main conservators. Nowadays government officials also take help of these communities for protection and give special space to them in their programs. India has many of these communities, approximately 227 ethnic groups and more than 500 tribal communities like bishnois, mundas and many others. This review tries to highlight and summarize their precious role in conservation of plants and animals.
... It is also used to treat snakebites (Houghton and Osibogun 1993). It is used to treat cough (Purkayastha et al. 2005;Waghchaure et al. 2006) and as anthelmintic (Tadesse et al. 2009). Ocimum kilimandscharicum: Leaves are boiled, and the steam is inhaled for colds. ...
Chapter
Ocimum gratissimumLam.:Oiumum guineense Schumach. & Thonn; Ocimum suave Willd.; Ocimum urticifolium Roth; Ocimum viride Willd.
... They are applied externally to burns (Chopra et al. 1986;Department of Medicinal Plants 1993). The root is purgative (Chopra et al. 1986;Department of Medicinal Plants 1993), used for diarrhea (Waghchaure et al. 2006). The roots are employed for colds and rheumatic pain. ...
Chapter
Caesalpinia decapetala(Roith) Alston:Biancaea decapetala (Roth) O. Deg.; Biancaea scnadens Tod.; Biancaea sepiaria (Roxb.) Todaro; Caesalpinia cristata L.; Caesalpinia decapetala var. japonica (Siebold & Zucc.) H. Ohashi; Caesalpinia decapetala var. japonica (Siebold & Zucc.) Isley; Caesalpinia var. pubescens (Tang & F.T. Wang) P.C. Huang; Caesalpinia japonica Siebold & Zucc.; Caesalpinia sepiaria Roxb.; Caesalpinia sepiaria var. japonica (Siebold & Zucc.) Gagnep.; Caesalpinia sepiaria var. japonica (Siebold & Zucc.) Makino; Caesalpinia sepiaria var. pubescens Tang & F.T. Wang; Reichardia decapetala Roth; Reichardia decapetala Wight ex Steud.
... It is also used to treat snakebites (Houghton and Osibogun 1993). It is used to treat cough (Purkayastha et al. 2005;Waghchaure et al. 2006) and as anthelmintic (Tadesse et al. 2009). Ocimum kilimandscharicum: Leaves are boiled, and the steam is inhaled for colds. ...
... They are applied externally to burns (Chopra et al. 1986;Department of Medicinal Plants 1993). The root is purgative (Chopra et al. 1986;Department of Medicinal Plants 1993), used for diarrhea (Waghchaure et al. 2006). The roots are employed for colds and rheumatic pain. ...
... The fruits of Arisaema murrayi are used to heat cattle (Waghchaure et al. 2006). Arisaema species have been used as a pesticide (Zahang 1982). ...
... It is also used to treat snakebites (Houghton and Osibogun 1993). It is used to treat cough (Purkayastha et al. 2005;Waghchaure et al. 2006) and as anthelmintic (Tadesse et al. 2009). Ocimum kilimandscharicum: Leaves are boiled, and the steam is inhaled for colds. ...
... They are applied externally to burns (Chopra et al. 1986;Department of Medicinal Plants 1993). The root is purgative (Chopra et al. 1986;Department of Medicinal Plants 1993), used for diarrhea (Waghchaure et al. 2006). The roots are employed for colds and rheumatic pain. ...
... water, medicinal plants or ornamental resources) and regulating (e.g. pollination or water purification) services (Harsha et al., 2002;Waghchaure et al., 2006;Sukumaran and Raj, 2010). ...
... water, medicinal plants or ornamental resources) and regulating (e.g. pollination or water purification) services (Harsha et al., 2002;Waghchaure et al., 2006;Sukumaran and Raj, 2010). ...
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... Though there is anthropological scholarship on issues of cultural identity and politics associated with sacred groves in India (Burman 1996) and Sikkim (Arora 2006), the majority of scholarship related to sacred groves in Sikkim as well as in India tends to invisibilise the associated political and cultural complexities, and anchors the discussion on biodiversity conservation, ecosystem services and traditional ecological knowledge (Ahmed 2004;Higgins and Chatterjee 2005;Khumbongmayum et al. 2005;Bhagwat and Rutte 2006;Jeeva et al. 2006;Samati and Gogoi 2007;Bhagwat 2009;Anthwal et al. 2010;Ormsby and Bhagwat 2010). Except for Burman (1996), most of the scholarship on cultural aspects of sacred groves (Waghchaure et al. 2006;Malhotra, et al. 2007;Murugan et al. 2008) remains largely depoliticised and reflects on how groves serve to promote "cultural bonding among various communities and maintain harmony in social life" (Waghchaure et al. 2006: 55). ...
Article
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Sacred groves are areas that are conserved by communities for spiritual or cultural beliefs. They often have associated limitations on activities within the forest. India is believed to have the highest concentration of sacred groves in the world. However, in our research of devithans – Nepali sacred groves – in the eastern Himalayan state of Sikkim, India, we reveal that their very existence in India has long remained unacknowledged in sacred natural site research. By researching the proliferation of devithans in the village of Biring, East Sikkim, we not only foreground their existence, but also unpack their cultural politics to reveal the contestations and appropriations around the symbolic value of sacred sites. Given that historically the Buddhist Lepcha-Bhutias’ cultural association with Sikkim’s sacred landscape has been celebrated, while that of Nepali ethnic groups has been largely invisibilised, we argue that devithans have emerged as a potential political instrument for the latter to validate political and cultural claims to Sikkim’s sacred landscape. The predominant tone in sacred grove scholarship in India has largely been anchored in the language of ecology, and tends to understand sacred groves as communal sites without exploring the associated constitutive politics. By using a cultural politics lens to understand devithans, this research expands beyond simplistic narratives to focus on present day cultural politics that are internal to communities that often not only sustain groves, but also help them to proliferate. Keywords: sacred groves, devithan, Sikkim, landscape, cultural politics, autochthony, Biring, India, Nepali
... These are the small forest patches protected by the tribal communities due to some religious belief. There is no protection of sacred groves through Table 8. [90] Telangana 65 Pavitraskhetralu [90] Arunachal Pradesh 65 Gumpa Forest [91] Jharkhand 21 Sarna [92] Karnataka 1424 Devarakadu or Devkad [93] Kerala 2000 Kavu, Sarpakkavu [94] Maharashtra 1600 Deorai/Devrai [95] Manipur 365 Gamkhap, Mauhak [96] Meghalaya 79 ...
Chapter
Full-text available
The biodiversity, diversity in life forms, suffers greater threat from degradation, habitat fragmentation; spreading of invasive species; indiscriminate use of natural resources; climate change; pollution within aquatic environment and water flows. Biological resources serve about 40 per cent of the world's economy and nearly, 80 per cent of the needs of the people. It provides greater opportunity in the field of medical, research, education, and economic development. Declining biodiversity is, therefore, a concern for countless reasons. Preserving species in their habitats is the in-situ conservation and includes identification of biological hot spots to protect them as Natural Park/sanctuary/biosphere reserve etc. The ex-situ conservation includes developing gene banks, zoos and botanical garden, cryopreservation, artificial propagation of plants, biotechnological approach etc. Genetic manipulation of the endangered and threatened species can be the effective tool for maintaining biodiversity.
... The number and area of sacred forests in different states of the country is given in table 13.2. Sources:Srivastava 1994, NAEB 1995, Rajendraprasad 1995, Rao 1996, Deb et al. 1997, Amrithalingam 1998, Sinha and Maikhuri 1998, Jha et al. 1998, Chandran and Gadgil 1998, Tiwari et al. 1998, Gupta et al. 2000, Marine Carrin 2000, Chatterjee et al. 2000a, 2000b, Saigal 2001, DTE 2003, Khumbongyam et al. 2004, Waghchaure et al. 2006, Anthwal et al. 2006, Khan et al. 2007, MOEF 2014 ...
Chapter
In India, forest and natural resource management have been practiced by local communities since time immemorial, but emerged into the consciousness of government and many donors in the late nineteenth century. Currently, community forests and forestry has taken central place in national politics because of their importance in rural livelihoods, environmental protection and state revenues. In order to promote and develop the sector various schemes and laws have been implemented from time to time, keeping in view the community as well as political
... In the grove, the plant cutting is proscribed, results in dense patch of forest. The protection of sacred grove was not only for conservation of biodiversity but also as some sort of fear and water source [6][7][8] . The name of deity suggests or might be ancestor of tribal families. ...
Article
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Ethno-medico-botanical survey was conducted in the village, Adhalwadi and nearby area of Akole taluka in Ahmednagar district. In the study area Katei Baba, sacred grove was selected because of faith of the traditional healers. The area is rich in biodiversity. It was revealed that 20 medicinal plant species have been used for various remedies. The information collected from the traditional healers is rich and faithful source for traditional knowledge regarding medicinal plants.
... Madhya Pradesh Hoshnagbad Relict [36] 10 Maharashtra Parinche valley Threatened [29] 11 ...
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In view of the ethnomedicinal importance of the Ensete superbum, an endemic species of India, this review is an attempt to introduce the traditional knowledge mapping framework that compiles all available information reported on ethnobotanical uses and distribution status of the species. The study intends to draw attention of scientific communities towards conserving E. superbum and associated traditional knowledge.
... many of the species found in sacred groves are rare, endemic and endangered, often possessing medicinal properties (Anthwal et al. 2006;Bhakat & Sen 2008). It is believed that, in the past, sacred groves were protected and managed because of religious sentiments (Waghchaure et al. 2006). Today they offer refuge to rare plant and animal species and play a vital role in the conservation and preservation of biodiversity. ...
Article
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Among the Tamil people of South India the veneration of trees and forests still occupies an important part of their daily life. Once recognized as the abode of a local deity, trees are not allowed to be harmed or felled except for religious purposes such as for the repairing of a temple or shrine: sanctification is based on religious sentiments and cultural values, and also linked to ecology. Sacred trees are protected because people fear the anger of the gods that have their abode in them. People also worship trees because they hope that the power and fertility contained in them may be transferred into human life and sacred groves are often protected by local communities. Mosdy sacred groves protect important watershed areas that deliver the important water resource to the communities. However, traditional values among others are decreasing due to a growth in urbanisation that is leading to the degradation and disappearance of sacred sites.
... In the Western Ghats, most sacred groves are associated with perennial streams that are important water resources for neighbouring communities throughout the year (Chandran and Hughes 1997;Godbole and Sarnaik 2004;Waghchaure et al. 2006). Perhaps the most significant contribution of sacred grove in water conservation could be witnessed in Rajasthan, where water bodies associated with orans served as lifelines for local inhabitants and livestock. ...
Article
Sacred groves are patches of forests preserved for their spiritual and religious significance. The practice gained relevance with the spread of agriculture that caused large-scale deforestation affecting biodiversity and watersheds. Sacred groves may lose their prominence nowadays, but are still relevant in Indian rural landscapes inhabited by traditional communities. The recent rise of interest in this tradition encouraged scientific study that despite its pan-Indian distribution, focused on India’s northeast, Western Ghats and east coast either for their global/regional importance or unique ecosystems. Most studies focused on flora, mainly angiosperms, and the faunal studies concentrated on vertebrates while lower life forms were grossly neglected. Studies on ecosys-tem functioning are few although observations are available. Most studies attributed watershed protection values to sacred groves but hardly highlighted hydrological process or water yield in comparison with other land use types. The grove studies require diversification from a stereotyped path and must move towards creating credible scientific foundations for conservation. Documentation should continue in unexplored areas but more work is needed on basic ecological functions and ecosystem dynamics to strengthen planning for scientifically sound sacred grove management.
... water, medicinal plants or ornamental resources) and regulating (e.g. pollination or water purification) services (Harsha et al. 2002;Waghchaure et al. 2006;Sukumaran & Raj 2010). ...
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In this paper, we introduce the relatively unknown system of sacred groves in northern Western Ghats to broader scientific community. The social–ecological systems of the sacred groves of this region are areas rich in biodiversity, provide key ecosystem services and are highly valued. Many sacred groves are an important source of water or medicinal resources, as well as regulating services, such as pollination. They are also places for socially important meetings and celebrations. However, initial investigations of sacred groves in the Konkan region of northern Western Ghats have revealed that these sites face many threats, such as for example, development and agriculture encroachment, increased resource use, cattle trampling and renovations of temples that lead to damage in the environment. This threatens the long-term maintenance of the groves’ biodiversity and services provided by them. We argue that the role of the sacred groves as biodiversity hotspots and providers of ecosystem services cannot be separated from the social context in which they exist. Thus, conservation work in such areas requires a step-wise approach including comprehensive recognition of the natural and social values, capacity building among local communities and design of locally suited incentives with participatory planning and implementation.
... It is one of the less studied, but highly exploited medicinal cum ornamental species, currently listed as rare, 12e14 endangered, 15 threatened, 16,17 and conservation concern 18e21 in wild. With this background, it was thought worth exploring the detailed pharmacognostic features to introduce this plant to the herbal therapeutics. ...
Article
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Abstract Introduction Ensete superbum (Roxb.) Cheesman, a wild banana species endemic to the Western Ghats, northeastern hills of India and northern Thailand. The seeds are known for their medicinal value and are widely used by indigenous healers as remedy for human disorders. Methods Systematic pharmacognostical evaluation of seeds of the plant has been carried out with focus on physicochemical and phytochemical characterization. Results Macroscopical and microscopical features of the seed have been documented. Preliminary phytochemical investigations indicated presence of steroid, terpenoids, alkaloids, flavonoids, tannins and sugars. HPTLC fingerprint profile was developed for identification of active compounds. Discussion E. superbum is an under-exploited medicinal plant of immense utility. The seeds are utilized by indigenous communities to cure various human ailment without adverse or side effects The present study has unveiled standardization of macroscopic and microscopic characterizations of the seed coat, embryo and perisperm powder. Seeds of E. superbum comprises of hard seed coat, perisperm, endosperm, embryo and chalazal disk. The seed coat consists of exotesta and Mesotesta made from sclerenchyma cells. The silica layer present in seed coat increases the strength and hardness of testa. Determination of physico-chemical parameters for endosperm and testa of seeds are subjected as per standard methods. HPTLC fingerprint profile has also been recorded for identification of the E. superbum extract. Phytochemical entities such as steroid, terpenoids, alkaloids, flavanoids, tannins and sugar were detected by colour tests. The standard tests conducted in the present investigation are important and useful in determining authenticity and purity of crude seed powder drug of E. superbum. Conclusion These parameters can be utilized for quick identification of the drug and are useful in establishing the identity of this medicinal material as whole or even in the form of powder.
... Tribal hamlets are concentrated mostly near Purandhar fort of the Kaldari zone, which is also popularly known as Ghera Purandhar. Perennial springs in the sacred groves (Waghchaure et al., 2006) and the government forest land are the main sources of drinking water; a number of other options such as bore wells, check dams and reservoirs are also available. ...
Article
Maharashtra is the third largest state in India with a large tribal population. Documentation of traditional knowledge through ethnobotanical studies is important for conservation and utilization of indigenous knowledge. Diarrhoeal diseases are the second largest cause of morbidity in rural India. Medicinal plants given by the traditional healers of Parinche in Pune district, Maharashtra are known to be efficacious for many common ailments, including diarrhoeal diseases. Ethnobotanical survey of antidiarrhoeal plants from Parinche valley towards the documentation and conservation of traditional knowledge. Interviews and inquiries were conducted amongst traditional healers, indigenous communities and village elders. One hundred and eighty two plants used by tribes and natives for different ailments were documented of which 28 flowering plants were for diarrhoea. Leaf was the most preferred plant part. Amongst the 28 plants, antidiarrhoeal activity of five plants viz., Caesalpinia sepiaria, Dioscorea pentaphylla, Launaea pinnatifida, Syzygium rubicundum and Ziziphus jujuba has not been reported previously. Two species viz., Ziziphus xylopyra and Syzygium rubicundum are endemic to India. Parinche valley is an ethnobotanically rich area with abundant availability and knowledge of medicinal plants that can serve as a model for low cost health care.
Chapter
Arisaema abbreviatum Schott, Arum flavum Forssk., Arisaema pertusum Riedl.; Dochafa flava (Forssk.) Schott.
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Context: Food security, integral to the UN sustainable development goals, has become a global priority. Only a handful of cultivated species meet 80% of dietary intake, and hence, in future, it may be inadequate to depend only on these crops. Aims: Wild germplasm is endowed with desirable traits of relevance to food, health and climate resilience and, hence, there is a need to intensify efforts for bringing wild edible plants into mainstream agriculture. Wild banana (Ensete spp.) is a staple food source besides having bioactive compounds, nutraceuticals and cosmeceuticals. Methods: Ensete species are cultivated in Asian and African countries, and its cultivation through superior clones is done through conventional methods and plant tissue culture techniques. Despite information on the ecological, social and economic features of Ensete spp., there has been no systematic assessment of their nutritional and other agronomic traits. Key results: Herein, we provide a comprehensive account of Ensete sp. conservation, domestication, nutritional profile and medicinal importance as well as documenting the biotechnological approaches and identifying research gaps and prospects of these underutilised species. Conclusion and implications: We believe this review could form a baseline resource to aid decision-making for improvement of the crop towards sustainable use and domestication of the species in the global context.
Chapter
Arisaema abbreviatum Schott, Arum flavum Forssk., Arisaema pertusum Riedl.; Dochafa flava (Forssk.) Schott.
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The present study was performed to document the different ethnomedicinal plants used by Gond and Madia Gond tribes in the Gadchiroli District of Maharashtra (India). After screening, a total of 120 persons belonging to Gond and Madia tribes were interviewed for the use of medicinal plants. As a result of this interaction, a total of 79 medicinal plants were identified to which they claimed to use for the treatment of 34 ailments. These plants belonged to 30 families and 57 genera of the angiosperms. The ethno botanical indices such as the informant consensus factor (ICF), relative frequency of citation (RFC) were also evaluated. The most important plant family was Fabaceae (10.1%) followed by Mimosaceae (7.6%), Moraceae (7.6%), Caesalpiniaceae (6.3%) and Rubiaceae (6.3%). Some of the dominant genera reported were Ficus (5 species), Acacia (3 species), Terminalia (3 species), and Albizia (2 species). Some of the important ailments claimed to be treated were dermal disorders, blood-related diseases, diabetes, edema and fever. During this study ICF values for different ailments ranged from 0.0 to 0.84, swelling aliments had the highest ICF i.e. 0.84 with 27 reports and five plant species used. The highest RFC value (0.45) was found for Acacia catechu (Family: Mimosaceae) and the lowest RFC value (0.09) was found for Emblica officinalis, (Family: Euphorbiaceae).
Article
Abstract Ethnopharmacological relevance Ensete superbum (Roxb.) Cheesman. (Family: Musaceae), commonly known as “Wild Banana” is well recorded as popular ethnomedicine for medicinal and nutritional uses by different people and communities native to India, Ethiopia, Thailand, Myanmar and Vietnam. Aim of the review Despite the wide ethnomedicinal and pharmacological studies on E. superbum, there are no concise elaborated article comprising reviews of published literature. So, herein we designed this review article to discuss the current ethnopharmacology, pharmacognosy, phytochemistry, pharmacology and intellectual property status of E. superbum. Materials and methods Exhaustive literature searches were performed on E. superbum through various scientific and patent search engines such as Google Scholar, Scopus, PubMed, USPTO, Google patents, and Espacenet, using different keywords for screening of relevant information. Results E. superbum was recorded in different regions of the world for ailments such as dog bite, calculi, semen production, abortion, leucorrhoea, stomachache, immune response, pain, diabetes, psychosomatic, contraceptive, umbilical cord care, convulsions, pneumonia, cholera, labor and delivery pain, dehydration, appendicitis, chickenpox, measles, urinary problems, food poisoning, snake bites, diarrhoea, dysentery, jaundice, bone fracture, infections, fever, asthma, hiccups and leucoderma. Major bioactive phytochemicals such as triterpenoid esters, proanthocyanidin, pro-pelargonidin glucosides, pelargonidin, anigorufone, hydroxyanigorufone, β-carboline alkaloids and fractions such as VIDR-2T, VIDR-2GC, VIDR-2GD were reported. Pharmacologically, E. superbum was found to be non-toxic (LD50 = 3235.9 mg/kg) and has been reported to possesses antiurolithiatic, antidiabetic, antifertility, anti-estrogenic, antiviral, cardiovascular and anti-inflammatory activities. Conclusions E. superbum could be an excellent source of safe and effective medicinal and nutritional herbal remedies for human and animal consumption.
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Conservation of nature especially medicinal plant conservation is ancient in India. Many methods have been known for conservation of medicinal plants, sacred grove is one of them most important and efficient method. Sacred groves are traditionally protected small patches of vegetation types which has been dedicated to a particular deity and managed by the local communities through a wide range of management practices such as not allowing cutting of trees, collection of fuel wood and grazing in the grove area. Several visits were made to Devrais and in a proforma speceific information was collected. During the survey 85 Devrais of Mulshi, Haveli and Velhe Taluka were visited of which 27 Devrais have been found to be newly reported. From the sacred grove area 105 important plant species have been collected. In all there are 35 major and 50 minor groves. Fourteen trees of age between 95-150 years and height of 20-35 meters have been reported. The area of the grove varies from 0.1 to 7 acres. Only Mangaon grove has an area of 13.5 acres. The vegetation of the groves is less disturbed because of socio-religious beliefs, which is an important conservation aspect.
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Sacred groves are patches of forests preserved for their spiritual and religious significance. The practice gained relevance with the spread of agriculture that caused large-scale deforestation affecting biodiversity and watersheds. Sacred groves may lose their prominence nowadays, but are still relevant in Indian rural landscapes inhabited by traditional communities. The recent rise of interest in this tradition encouraged scientific study that despite its pan-Indian distribution, focused on India’s northeast, Western Ghats and east coast either for their global/importance or unique ecosystems. Most studies focused on flora, mainly angiosperms, and the faunal studies concentrated on vertebrates while lower life forms were grossly neglected. Studies on ecosystem functioning are few although observations are available. Most studies attributed watershed protection values to sacred groves but hardly highlighted hydrological process or water yield in comparison with other land use types. The grove studies require diversification from a stereotyped path and must move towards creating credible scientific foundations for conservation. Documentation should continue in unexplored areas but more work is needed on basic ecological functions and ecosystem dynamics to strengthen planning for scientifically sound sacred grove management.
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While many plants and trees in specific areas acquire cult significance, very few such as Ficus religiosa L. have acquired a universal status. This hemiepiphyte, Ficus religiosa L., is of dual interest since it venerated by a quarter of the present mankind (Hindus and Buddhists, largely Asian) on one hand and also since these plants are blamed for destruction of buildings due to their ability to grow on buildings. Divergence in views exists whether epiphytic plants exert a destructive influence on buildings. A focused survey of the coastal forts on land and sea has shown uniformly that the naturally growing plants of certain Ficus sp., notably Ficus religiosa L., grow exclusively on the vertical sheer side of rock faces and not either on the ground or on the top surface of these 8-10 centuries old rock structures; also seen on the side of rock piles as recent as 4-5 years as well as in sacred groves of several centuries to millennia old. We could trace the roots through these structures from beginning to the end in many parts of these forts, especially when there are overhanging structures at entrances. The root tips, the point of growth, would be far too insignificant to account for destruction in any of these large rock-and-lime masonry structures while vibration per se was insignificant as the tree was seen in all forts on land or sea. The association with religion of the distinctive Ficus religiosa itself appears to be self-evident from its socio-anthropological association with rock piles, hitherto not visualized for any flora and logically appears to pre-date both Hinduism and Buddhism.
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