Sacred groves and sacred plants of the Dimasas of North Cachar Hills of Northeast India

Abstract

The present paper deals with the rediscovery of 12 sacred groves, known as Dikhos, preserved by the Dimasa community of North Cachar Hills district recently renamed as Dima Hasao district of Assam, India. Located strategically, these sacred groves provide several important ecological services to the people of the district. In addition to the sacred groves the plants considered to be sacred by them are also included. Out of the 34 plant species considered to be sacred by the Dimasas, 13 species are related to worshiping, 21 species involved in naming of areas/villages and eight species are associated with the naming of the Clans (Sengphong that is, male clans and Jaddi/Zaluk that is, female clans). However, some of the species/rice landraces have been associated with more than one ways. The Dimasas, also known as Dimasa Kacharies, constitute the largest ethnic group in North Cachar Hills and linguistically belongs to the Tibeto-Burman group.

Full text

African Journal of Plant Science Vol. 7(2), pp. 67-77, February 2013
Available online at http://www.academicjournals.org/AJPS
DOI: 10.5897/AJPS12.038
ISSN 1996-0824 ©2013 Academic Journals
Full Length Research Paper
Sacred groves and sacred plants of the Dimasas of
North Cachar Hills of Northeast India
Pramod Medhi1* and Sachin Kumar Borthakur2
1Department of Botany, Haflong Government College, Haflong-788819, Assam, India.
2Department of Botany, Gauhati University, Guwahati-781014, Assam, India.
Accepted 13 November, 2012
The present paper deals with the rediscovery of 12 sacred groves, known as Dikhos, preserved by the
Dimasa community of North Cachar Hills district recently renamed as Dima Hasao district of Assam,
India. Located strategically, these sacred groves provide several important ecological services to the
people of the district. In addition to the sacred groves the plants considered to be sacred by them are
also included. Out of the 34 plant species considered to be sacred by the Dimasas, 13 species are
related to worshiping, 21 species involved in naming of areas/villages and eight species are associated
with the naming of the Clans (Sengphong that is, male clans and Jaddi/Zaluk that is, female clans).
However, some of the species/rice landraces have been associated with more than one ways. The
Dimasas, also known as Dimasa Kacharies, constitute the largest ethnic group in North Cachar Hills
and linguistically belongs to the Tibeto-Burman group.
Key words: Phytoresources, sacred groves, sacred plants, Dimasas, North Cachar Hills, India.
INTRODUCTION
Traditional ecological knowledge is concerned with the
dynamic relationships between traditional societies and
landscapes, ecosystems, populations and between indivi-
dual species. This knowledge system has significance in
three broad ways: economical, ecological/social and
ethical. The ethical aspect deals with the cultural, spiritual
and religious belief systems centered around the concept
of the sacred species, sacred groves and sacred land-
scapes, etc. (Ramakrisnan, 2001). North Cachar (N. C.)
Hills district of Assam, recently renamed as Dima Hasao
district, is one of the two hill district of Assam in North-
eastern India. The district is located in between 25°58’ to
25°47’ N latitudes and 92°27’ to 93°43’ E longitudes with
an area of 4,890 sq. km. Topographically, the altitude of
the district ranges from 140 to 1866 m above msl. The
district has a total population of 2,13,529 with a density of
44 per sq. km. (Anonymous, 2005). More than 70% of the
population of the district belongs to different ethnic
groups viz.: Dimasas, Jeme Nagas, Hmars, Kukis, Karbis,
*Corresponding author. E-mail: pramodmedhi@yahoo.com.
Biates, Jaintias (Pnar), Hrangkhawls, Khelmas, Vaipheis,
etc. Acculturation and other obvious reasons over the
time, it has become increasingly difficult to identify and
locate some of the sacred groves of the Dimasas. With
this backdrop, an attempt has been made to rediscover
and document those sacred groves and also the plants
revered as sacred by the Dimasas inhabiting in the
district.
THE DIMASAS
The Dimasas or Dimasa Kacharies, constitute the largest
ethnic group in N. C. Hills district. Linguistically, they
belong to the Tibeto- Burman group. The term ‘Dimasa’
literally means the son of a big river; Di means water, Ma
means big and Sa means son. As the Brahmaputra is the
biggest and longest river in Assam, it may be presumed
that the Dimasas considered themselves to be the
descendants of the river Brahmaputra (Barpujari, 1997).
The total population of the Dimasas in N. C. Hills district
is 64,881 and they constitute 32.90% of total population
of the district (Anonymous, 2005).

68 Afr. J. Plant Sci.
Social life
The Dimasas follow the patriarchal system. However,
parallel clans of both male and female are also recog-
nised in the Dimasa society and as such there are 40
male clans or Sengphong and 42 female clans or Jaddi /
Zaluk. Both the clans are exogamous and marriage within
the same clan is a social taboo (Guha 1912). The pater-
nal property is inherited by sons only after the death of
the father and the maternal property is inherited by the
daughters only (Nunisa, 2006).
Religious life
The Dimasas believe in Hinduism with an admixture of
animism. They believe that different parts of their habita-
tions are reign by six ancestral gods or Madai viz., Sibrai,
Alu Raja, Naikhu Raja, Wa Raja, Ganiyang- Braiyung and
Hamiadao and these gods have their full control under
their jurisdiction. Thus the concept of area-god has deve-
loped amongst them. The area-gods are considered to
have their adobes in different forest patches, known as
Dikhos (sacred groves), of the Dimasa land. The shrines
of these gods are not housed in any temple but installed
and worshiped inside the Dikhos. In the past there were
12 Dikhos and the Dimasas believed that gods and
goddesses residing in a particular Dikho protect the peo-
ple of that area and control their destiny. These Dikhos
are very important as these forest patches are conserved
through the community participation for ethical reasons
(Lalsim, 2005).
A number of publications on different aspects of sacred
groves of different parts of northeast India have appeared
during the last few decades and these include, ethno
medicinal plants in the sacred groves of Manipur
(Ashalata et al., 2005), plants in religio-cultural beliefs of
the Tai Khamtis of Assam, India (Gogoi and Borthakur
1991), tribal man in the humid tropics of the north-east
India (Ramakrisnan, 1985), socio-cultural studies of the
sacred groves at Cherrapunjee and adjoining areas in
north-eastern India (Ramakrisnan and Kiewtam, 1989),
ethno botanical study on indigenous people and forests
from Nagaland, northeast India (Rao, 1996) and
relevance of ethno forestry in Arunachal Pradesh, India
(Shukla and Haridarshan 1996).
Publications from other parts of the Indian sub-
continent includes traditional worshiping plants (Bhatla et
al., 1984), tribal dependence and tradition on forests
(Deeney and Fernandes, 1992), role of tribals in
preservation of sacred forests (Godbole, 1996), tribal
clans in central India and their role in conservation (Jain,
1988), ethnobotanical aspects of tropical ecosystems
(Jain, 1989), socio-cultural and environmental studies on
religious forest patches among Mahadeo Koli tribal
localities from south India (Kulkarni et al., 1996), cultural
heritage of sacred groves (Nipunage et al., 1992),
conserving the sacred forest for biodiversity management
(Ramakrisnan et al., 1998), sacred groves for in-situ
conservation (Vartak, 1996), studies on the role of
believes and folklores on sacred groves along
Maharastra and Goa (Vartak and Gadgil, 1997) and
treasure trove of medicinal plants in the sacred groves of
tribal areas of Western Ghats (Vartak et al., 1987).
Again, indigenous views of land and environment
(Davis, 1993), sacred mountain forests and biodiversity
(Ramakrisnan, 2000a), ethnobotanical value and
conservation of sacred groves of the Kpaamende in
Sierra Leone (Lebbie and Guries, 1995), sacred forests in
Sierra Nevada de Santa Marta Columbia (Rodriguez-
Navarro, 2000) and linking protected area management
with local people communities (Wells and Brandon 1992),
etc. publications from other parts of the world are taken
into account as references.
MATERIALS AND METHODS
An extensive field work was carried out during 2007 to 2009 to
study encompassing on the documentation plant resources and
traditional knowledge pertaining to these resources from N. C. Hills
of Assam. Plant samples bearing a total of 861 field numbers were
collected and their traditional uses by the ethnic people of the area
were recorded. Identification of the locations and working out of the
area cover of the sacred groves which became indistinguishable
from the surrounding forests and also documentation of the plants
considered to be sacred by the Dimasas was also part of the study.
The collected plant materials were made into herbarium
specimens following standard herbarium techniques suggested by
Jain and Rao (1977). The specimens were identified with the help
of local floras (Chauhan et al., 1996; Deb, 1981; Kanjilal et al., 1934
to 1940, Singh et al., 2002, Rowntree, 1953) and/or with the help of
herbarium specimens deposited in the Kanjilal Herbarium, Botanical
Survey of India, Shillong (ASSAM). The specimens on which this
study is based have been deposited in the Herbarium of Botany
Department, Gauhati University (GUBH).
Germplasms of the rice landraces used in naming the clan
names were collected and their passport data have been prepared
following the standard procedure/guidelines (Sharma, 2000). All the
collected rice germplasm accessions were already submitted to
NBPGR Regional Station, Meghalaya-793103, India for
conservation. Information regarding the field/collection number,
date and place, botanical name, vernacular name(s), biological
status (whether wild or cultivated) and traditional uses of the
recorded plant species considered as sacred by the Dimasas were
also provided.
RESULTS
The present communication is an outcome of a
comprehensive study on plant resources and traditional
knowledge pertaining to these resources of N. C. Hills of
Assam which includes the brief descriptions of 12 Dikhos
(sacred groves) of the Dimasa community in the district
and a total of 34 species considered to be sacred by
them were been recorded. Out of which, 13 species are
related to worshiping, 21 species involved in naming of
areas/villages and eight species are associated with the
naming of the clans. However, three species viz., Areca

catechu, Dendrocalamus giganteus and Melocanna
baccifera are associated both with worshipping and
naming of the areas/villages. Similarly, Artocarpus chama
is involved both in the naming a village and a male clan.
Emblica officinalis is associated with worshipping, naming
of a village and a female clan. Oryza sativa is associated
with the naming of three villages, one male clan and 27
female clans.
Sacred groves of the Dimasas
The Sacred Groves have been playing an important role
in conservation of biodiversity as these forest areas are
experiencing least or without human interferences like
Jhum cultivation, cutting of trees for fuel and/or for timber,
etc. Therefore, these forests are usually rich in
biodiversity which have been conserved through
community participation.
In Dimasa society an administrative hierarchy has been
followed from highest ranked priest to the common
people of different clans. For each of the 12 Dikhos there
is one priest or Jonthai to perform and look after the
religious rites of the Dikho. The authority of a Jonthai is
undisputed and he performs his duties as per the
instruction of a head priest or Jonthaima of all the Dikhos.
There is also a principal priest or chief priest, known as
Gisia, at the top of the hierarchy. The person selected for
Jonthaiship is baptised by the Gisia by sprinkling holy
water or Dithar. The religious hierarchal structure among
the Dimasas is as follows:
GISIA (Son of the God) → JONTHAIMA (Head priest) →
BAROWA (Assistant priest) → JONTHAI (Sub-clan
wise12 Jonthais) → GENERAL VILLAGE PEOPLE.
The following are the brief description of the 12 sacred
groves of the Dimasas from North Cachar Hills District of
Assam, India with their locations shown in the map
(Figure 1).
i) Aludikho: There are two Aludikhos maintained by the
Dimasas; one at Mahurbra village near Dihangi at the
confluence of river Mahur and Diyung and the other one
at Thongikhrow/Wajaw village in a remote place of
Maibang area. The extents of these two Dikhos are 2.46
and 2.28 acres, respectively. For the convenience of the
people, worshiping their own clan gods in nearby Dikho is
the reason behind the maintenance of two similar Dikhos
in two different parts of the district.
ii) Longmailaidikho: Located at Moti village of the Mahur
area and has an area of 2.72 acres.
iii) Longmailumdikho: Located at Dijowahapa village of
Mahur area with an area of 2.16 acres.
iv) Manjadikho: Located at Mailu village in Langting area
and its extent is 2.83 acres.
v) Damadidikho/Riaodikho: Located in between Sampha-
Medhi and Borthakur 69
ridisa and Gaijon/Nogdi Daulagupu village, at the
confluence of river Hagong and Diyung, that is,
Abungbra. It is the biggest of all the 12 Dikhos and
spread over area 3.67 acres. The five clan gods viz.,
Naikuraja, Nobaraia, Waraja, Shivarai and Kampadi are
worshiped here (Figures 2A, B and C).
vi) Hamridikho: Located at Palaipa/Daudungkhor village
in Thaijuwari area at the confluence of river Langting and
Diyung. This Dikho covers an area of 1.86 acres.
vii) Misimdikho: Located at Gerem basti village in Mahur
area has an area of 1.71 acres.
viii) Baiglaidikho/Baigiadikho: Located at a remote village
Bongkhai in Khepre area near Nagaland border with an
area of 2.82 acres.
ix) Waibradaikho: Located at Hajageder village of
Langting area and is considered as Daikhongmahi Deng
(means Purest Dikho) among all the Dikhos of the
Dimasas. This Dikho has an area of 2.65 acres and only
recently rediscovered it by the community after remaining
unknown for quite a long time.
x) Mongrangdikho/Semkhordikho: Located at the
Semkhor village considered to be the original Dikho of
the Semsas, a male clan of the Dimasas with an area of
2.89 acres.
xi) Mongrangdikho: Located at Delen bathari near
Banjikhalu village of Maibang area (12kms.from Maibang
town) and at the confluence of river Dugu and Delen that
is, Dugubra.This Dikho has an area of 1.85 acres and is
for the Semsas dwelling outside the Semkhor village for
worshiping their own clan god.
xii) Ronchandidikho (Bamin): During the Kachari reign
this Dikho was originally located at Dajdi village in
eastern Maibang area (side of Dhansiri River), but when
the capital of the Kachari Kingdom was shifted to
Khaspur (now in Cachar District of Assam), a new Dikho
was demarcated there. However, nowadays, at Khaspur
only the monuments are there without any Gisia and
Jonthais and all the traditional rites are performed at the
Dikho located at Dajdi village .This Dikho has an area of
3.10 acres.
Sacred plants of the Dimasas
The traditional life style of the Dimasas of N.C. Hills has
been strongly influenced by the natural resources
available in and around their habitations. Apart from the
food and other material needs, utilization and
management of the plant resources have been closely
associated with culture and tradition of the Dimasas. The
identity of an area/village is often associated with plant
resource either available in the area/village or importance
to the people.
Accordingly, the area/village has been named after the
plant resource. All the plants used for worshiping, naming
of an area/village and clans are held sacred by the
Dimasas.

70 Afr. J. Plant Sci.
Figure 1. Map of N. C. Hills showing Dikhos of the Dimasas (Location not to the scale).

Medhi and Borthakur 71
A
B
C
Figure 2. A) The largest sacred grove Damadidikho. B) Local village men showing the
name of the gods worshiped in Damadidikho. C) Jonthai, the traditional priest using
Melocanna buccifera culm and Musa sp. leaf in worshipping.
Sacred plant used for worshiping
Present study reveals a total of 13 plant species
considered as sacred and associated with worshiping by
the Dimasas of the area are enumerated (Table 1).
Plant used for naming of the areas/villages and clans
Naming of the areas/villages derived from plant(s)
name: Names of 23 areas/villages which have been
derived from plant names in Dimasa dialect of 21 species
are recorded from the study area (Table 2). However,
three villages viz., Maibang, Mailu and Mailong disha
were derived from the names of three different landraces
of rice (Oryza sativa).
Naming of clans derived from plant(s) name: Out of
the existing 82 male and female clans of the Dimasas, a
total of 34 clans have been named on the basis of the
names of the plants in Dimasa dialect. A total of seven
plant species were recorded to be associated with the
naming of the clans.
a) The names of five male clans that is, Sengphong were
based on the names of one landrace of Oryza sativa and
four other plant species which has been provided in the
Table 3.

72 Afr. J. Plant Sci.
Table 1. Sacred plants associated with worshiping of the Dimasas.
Botanical name, family;
collection no.; date; locality
Vernacular name
Biological
status
Use
Abroma augusta L.
[Sterculiaceae]; PM-779; 07-12-
2009; Sampharidisha
Bon naga (DI), Dieng-
tyrkhum (PN)
Wl
A twig is used during sacrifice of buffalos in
Maimuhtarba ceremony.
Areca catechu L. [Arecaceae];
PM-780; 12-01-2009; Dibarai
Gowai (DI), Kuvara
(HM), Tegut chi (ZE)
Cv
Pair of fresh fruits and Piper wallichii (Mithibon-
DI) leaves is indispensable item in all religious
ceremonies.
Bambusa tulda Roxb. [Poaceae];
PM-781; 07-12-2009;
Sampharidisha
Washi (DI), Hebeu
(ZE)
Wl
Leaves and culms are used in worshiping.
Bauhinia scandens L.
[Caesalpiniaceae]; PM-782; 12-
01-2009; Dikrik
Bandar jakhla (DI),
Jongli-lon (HM)
Wl
The plant is considered to be sacred.
Celosia cristata L.
[Amaranthaceae]; PM-783; 07-
12-2009; Sampharidisha
Khemsa gajao (DI)
Cv
Twig with inflorescences used in a religious
ceremony called Dakinsa.
Dendrocalamus giganteus Munro.
[Poaceae]; PM-784; 20-12-2007;
Boro Waphu
Waphu (DI)
Wl
Leaves and culms are used in worshiping.
Emblica officinalis Gaertn.
[Euphorbiaceae]; PM-785; 22-09-
2008; Gurubari
Hamlaithai (DI), Gam
so-lu (MI), Jauka chi
(ZE)
SWl
The tree is worshiped by the father of a sick
baby for early recovery and the parent
concerned refrain from cutting the plant in rest of
their lifetime.
Entada pursaetha DC.
[Mimosaceae]; PM-786; 21-07-
2007; Longma-I
Suthai (DI), Poi (HM)
Wl
i. Seed paste mixed with black mustard seeds
are smeared over the dead bodies before
cremation.
ii. Dried fruits of the plant are used as decorative
item just above the front door of the main house.
Melocanna baccifera (Roxb.)
Kurz. syn. Melocanna
bambusoides Trin. [Poaceae];
PM-787; 21-12-2007; Longma-III
Wa-thi (DI)
Wl
i. Culms are used for water purification rituals
especially during Misengba ceremony.
ii. Offering of rice beer (Judima) in cups made
from the culms to the deities in various religious
ceremonies is a common practice.
Musa velutina Wendl.
[Musaceae]; PM-788; 21-12-
2007; Longma-III
Thailik/Laishrimdi (DI),
Gam Nachang vui
(HM/MI), Gumjui (ZE)
Wl
Leaves and leaf sheaths are used in religious
ceremonies as platters.
Piper wallichii (Miq) Hand. Mazz.
[Piperaceae]; PM-789; 12-01-
2009; Dibarai
Mithibon (DI), Kobi
rang (HR)
Wl
Pair of both fresh leaves and Areca catechu
fruits (Gowai-DI) is indispensable item in all the
religious ceremonies.
Smilax perfoliata Bl.
[Smilacaceae]; PM-790; 21-12-
2007; Longma-III
Shidigubru (DI), Jun
se-pi (HR),
Wl
It is believed that children get cured of bed-
wetting if lunch and dinner are served using the
fresh leaves of this plant as plate.

Medhi and Borthakur 73
Table 1. Continued
Streblus asper Lour. [Moraceae];
PM-791; 07-12-2009;
Sampharidisha
Khande (DI)
Wl
The tree is believed to be the abode of the evil
spirits. When a person remains sick for long
time the village priest (Jonthai) worships below
the tree for his early recovery.
Table 2. Naming of the Dimasa areas/ villages derived from plant(s) name.
Collection no.
Name of village
Vernacular names of the plants
Botanical name
PM-792
Boro waphu
Wa-Bamboo; guphu-white
Dendrocalamus giganteus Munro. [Poaceae]
PM-793
Boro washilling
Wa-Bamboo; shilling-garden
Dendrocalamus hamiltonii Nees et Arn. ex Munro [Poaceae]
PM-794
Choto waphu
Wa-Bamboo; guphu-white
Bambusa cacharensis R. Mazumdar [Poaceae]
PM-795
Choto washilling
Wa-Bamboo; shilling-garden
Dendrocalamus hookeri Munro [Poaceae]
PM-796
Dihamlai
Di-water; Hamlai-Emli
Emblica officinalis Gaertn. [Euphorbiaceae]
PM-797
Galaphang
Gala-Bitter gourd; Phang-Plant
Momordica charantia var. muricata (Willd.) H.L. Chakravarty [Cucurbitaceae]
PM-798
Gowaidisha
Gowai-Areca nut; Disha-stream
Areca catechu L. [Arecaceae]
PM-799
Gurubari
Guru-Sugarcane; Bari-cultivation field
Saccharum officinarum L. [Poaceae]
PM-800
Jaramdisa
Jaram-Artocarpus plant; Disha-stream
Artocarpus chama Buch.-Ham. [Moraceae]
PM-801
Maibang
Mai- paddy; bang-large quantity
Oryza sativa L. [Poaceae]
PM-802
Mailong disha
Mai- paddy; Disha-stream
Oryza sativa L. [Poaceae]
PM-803
Mailu
Mai- paddy
Oryza sativa L. [Poaceae]
PM-804
Michikur
Michi-Finger millet
Setaria italica (L.) Beauv. [Poaceae]
PM-805
Muolhoi
Muol-Lichi plant; hoi-garden (In Hmar language)
Litchi chinensis Sonner. [Sapindaceae]
PM-806
Railing-hadi
Rai-Cane; Hadi-wet land paddy
Daemonorops jenkinsianus (Griff.) Mart. [Arecaceae]
PM-807
Sampharidisha
Samphariphang-Michelia sp. plant ; Disha-stream
Michelia champaca L. [Magnoliaceae]
PM-808
Thaijuphangwari
Thaiju-Mango; Wari-lake
Mangifera indica L. [Anacardiaceae]
PM-809
Tentriphang-hading
Tentriphang-Tamarind plant; Hading- Hill
Tamarindus indica L. [Caesalpiniaceae]
PM-810
Wadreng disha
Wadreng-a bamboo species; Disha-stream
Phyllostachys mannii Gamble [Poaceae]
PM-811
Wajao
Wa-Bamboo; Gajao-Red
Dinochloa maclellandii (Munro) Kurz [Poaceae]
PM-812
Washu bil
Wa-Bamboo; Shu-thorn
Chimonobambusa callosa (Munro) Nakai [Poaceae]
PM-813
Wathi disha
Wathi-Bamboo
Melocanna baccifera (Roxb.) Kurz. syn. Melocanna bambusoides Trin. [Poaceae]
PM-814
Wayung disha
Wayung-Bamboo; Disha-stream
Melocalamus compactiflorus (Kurz) Benth. [Poaceae]

74 Afr. J. Plant Sci.
Table 3. Plants associated with the naming of the Dimasa male clans.
Clan
no.
Coll. no.
Name of male clan
Vernacular names of the plants
Botanical name
6.
PM-815
Mitherphangsa
Mither-the plant; Phang-plant; Sa- Son
Actephila excelsa Mull.-Arg.
[Euphorbiaceae]
32.
PM-816
Maibangsa
Mai -Rice; Bang-large quantity; Sa -son
Oryza sativa L. [Poaceae]
34.
PM-817
Sarongphangsa
Sarong- the plant; homa-spine on the
fruit epicarp; phang-tree; Sa-son
Castanopsis indicus (Roxb.) A. DC.
[Fagaceae]
38.
PM-818
Jarambosa
Jaram -the plant and Sa-son
Artocarpus chama Buch. Ham.
[Moraceae]
39.
PM-819
Lafthaisa
Lafthai-the plant; Sa-son
Lagernaria siceraria (Molina)
Standley [Cucurbitaceae]
b). Altogether the names of the 29 female clans that is,
Jaddi/Zaluk have been derived either from the specific
plant or plant product deposited to the treasury of the
king in the past. Except Hamlai gimindi and Kimbersi,
rests of the 27 names of female clans were derived from
the names in Dimasa dialect of different landraces Oryza
sativa. Often the same clan name has different matrilineal
origin. Different rice landraces having different local
names in Dimasa dialect used for naming the clans have
been provided here (Table 4).
Abbreviations used for indicating
a) Ethnic communities: (DI)-Dimasa, (HM)-Hmar, (HR)-
Hrangkhol, (MI)-Mizo, (PN)-Pnar (Jaintia) and (ZE)-Zeme
Naga.
b) Biological status: Cv-cultivar, SWl-semi-wild and Wl-
wild.
DISCUSSION
The present study reveals that the recorded plants are
related to the socio-cultural life of the Dimasas of North
Cachar Hills of Northeast India as these plants are
associated to the traditional worshipping, naming of
areas/villages as well as the male and female clans.
Considering these plant resources as sacred plants and
protecting them in their locality by the Dimasas are
contributing towards the biodiversity conservation along
with the ethical aspects of the community.
The presence of a number of primeval forest patches or
sacred groves preserved by the Dimasas in North Cachar
Hills district of Assam through various religious beliefs
and social sanctions attached to them is significant as
maintenance is known so far from the state of Meghalaya
in northeastern India (Hajra, 1975; Khiewtam and
Ramakrishnan, 1989; Tiwari et al., 1995,1998).
Sacred groves represent the dense vegetation of an
area, and in most cases the vegetation formed a sharp
boundary with the adjacent degraded forests. From the
locations of the sacred groves maintained by the
Dimasas at the catchment areas of major rivers or rivulet
or at the point of origin of perennial streams, it is evident
that the sacred groves provide such important ecosystem
services as conserving soil, protecting water sources and
catchment areas and helping to maintain downstream
water quality.
The studies of sacred groves in other parts of India
show that such forests are repository of biodiversity, safe
sites for reproduction of a variety of floral and faunal
resources, and last refuge of a number of rare,
endangered and threatened plants (Bor, 1942a, 1942b;
Haridasan and Rao, 1985, 1987; Darlong, 1995; Vartak
and Gadgil, 1997).
Considering the conversational, cultural and aesthetic
importance, further studies on the sacred groves of the
Dimasas have been taken up since 2009 to assess the
biodiversity status and value. The intimate association of
the Dimasas with the nature is not only confined to the
use of natural resources and conservation of forests
through belief alone but also provide sanctions to a
number of individual plants by incorporating in their
religious rites, social customs or even as part of their
social structures as names of villages or names of clans.
ACKNOWLEDGEMENTS
Authors are thankful to the ethnic people of N. C. Hills,
other local informants and specially the Dimasa community
who are conserving the sacred groves in the area.

Medhi and Borthakur 75
Table 4. Plants associated with the naming of the Dimasa female clans:
Clan no.
Collection no.; IC no.
Name of female clans
Vernacular names/landraces of plants
Botanical name
2.
PM-820 ; IC no.560793
Banglaima gedeba
fashaidi
Banglaima-A Jhum cultivar rice landrace Banglaisha;
Gedeba-large.
Oryza sativa L. [Poaceae]
4.
PM-821; IC no. 560767
Mairong fashidi kasiba
Mairong-Rice kernel of Maijau-di-gajao (Red husk
colour); kasiba-small.
Oryza sativa L. [Poaceae]
5.
PM-822; IC no.560797
Mairong gedeba-sam
desagao
Mairong-Rice kernel of Maiju-walao-gidiba (with sticky
and mild aroma); Gedeba-large; desagao-leader.
Oryza sativa L. [Poaceae]
7.
PM-823; IC no.560794
Mairong gedeba
Mairong-Rice kernel of Maijau-di-gidiba (tall plant with
long panicle); Gedeba-large.
Oryza sativa L. [Poaceae]
8.
PM-824
Hamlai gimindi
Hamlai-the plant; gimindi-ripe
Emblica officinalis Gaertn.
[Euphorbiaceae]
9.
PM-825; IC no.560794
Maireng gedeba
Maireng- Rice kernel of Maijau-di-gidiba (tall plant with
long panicle); Gedeba-large.
Oryza sativa L. [Poaceae]
11.
PM-826
Mairong praisong
Mairong-Rice kernel
Oryza sativa L. [Poaceae]
13.
PM-827; IC no.560793
Banglaima kasiba
Banglaima-A Jhum cultivar rice landrace Banglaisha;
kasiba-small.
Oryza sativa L. [Poaceae]
14.
PM-828; IC no.560794
Mairong gedeba
Maireng- Rice kernel of Maijau-di-gidiba (tall plant with
long panicle); Gedeba-large.
Oryza sativa L. [Poaceae]
16.
PM-829; IC no.560794
Maireng gedeba
Maireng- Rice kernel of Maijau-di-gidiba (tall plant with
long panicle); Gedeba-large.
Oryza sativa L. [Poaceae]
18.
PM-830
Mairong daoga jairungdi
Mairong-Rice kernel; daoga Jairungdi- rice cleaning
expert.
Oryza sativa L. [Poaceae]
19.
PM-831; IC no.560797
Mairongma gedeba
Mairongma- Rice kernel of Maiju-walao-gidiba (sticky
and with mild aroma); Gedeba- large.
Oryza sativa L. [Poaceae]
20.
PM-832; IC no.560794
Mairong gedeba
Maireng- Rice kernel of Maijau-di-gidiba (tall plant with
long panicle); Gedeba-large.
Oryza sativa L. [Poaceae]

76 Afr. J. Plant Sci.
Table 4. Continued.
21.
PM-833; IC no. 560803
Mairong kasiba
Mairong-Rice kernel of Maiyen-maiju (a wet cultivar);
kasiba-small.
Oryza sativa L. [Poaceae]
22.
PM-834; IC no.560797
Mairongma gedeba
Mairongma-large Rice kernel of Maiju-walao-gidiba
(sticky and mild with aroma); Gedeba-large.
Oryza sativa L. [Poaceae]
23.
PM-835; IC no.560794
Mairong gedeba
Mairong- Rice kernel of Maijau-di-gidiba (with tall plant
and long panicle); Gedeba-large.
Oryza sativa L. [Poaceae]
26.
PM-836; IC no.560793
Banglaima
Banglaima-A Jhum cultivar rice landrace Banglaisha.
Oryza sativa L. [Poaceae]
27.
PM-837; IC no.560804
Maireng
Maireng-Rice kernel of Dimri-maisa (a late variety).
Oryza sativa L. [Poaceae]
29.
PM-838; IC no. 560803
Mairong kasiba
Mairong-Rice kernel of Maiyen-maiju (a wet cultivar);
kasiba-small.
Oryza sativa L. [Poaceae]
30.
PM-839; IC no. 560803
Mairong
Mairong-Rice kernel of Maiyen-maiju (a wet cultivar).
Oryza sativa L. [Poaceae]
31.
PM-840; IC no.560793
Banglaima kasiba
Banglaima-A Jhum cultivar rice landrace Banglaisha;
kasiba-small.
Oryza sativa L. [Poaceae]
32.
PM-841; IC no. 560803
Mairong kasiba
Mairong-Rice kernel of Maiyen-maiju (a wet cultivar);
kasiba-small.
Oryza sativa L. [Poaceae]
34.
PM-842; IC no.560804
Maireng kasiba
Maireng-Rice kernel of Dimri-maisa (a late variety);
kasiba-small.
Oryza sativa L. [Poaceae]
35.
PM-843; IC no.560804
Mairengma
Maireng-Rice kernel of Dimri-maisa (a late variety).
Oryza sativa L. [Poaceae]
36.
PM-844; IC no.560804
Maireng kasiba
Maireng-Rice kernel of Dimri-maisa (a late variety);
kasiba-small.
Oryza sativa L. [Poaceae]
39.
PM-845; IC no.560804
Maireng
Maireng-Rice kernel of Dimri-maisa (a late variety).
Oryza sativa L. [Poaceae]
40.
PM-846; IC no.560804
Maireng kasiba
Maireng-Rice kernel of Dimri-maisa (a late variety);
kasiba-small.
Oryza sativa L. [Poaceae]
41.
PM-847
Kimbersi
Kim-Kimdaula plant; ber- flower
Gloriosa superba L. [Liliaceae]
42.
PM-848
Birengsa
Biring maisa-A fine sticky rice landrace, used for
traditional beer Biron-judima preparation.
Oryza sativa L. [Poaceae]

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