No full-text available
To read the full-text of this research,
you can request a copy directly from the authors.
Culture of Dimahaso tribes
ResearchGate has not been able to resolve any citations for this publication.
Assam is a state of natural beauty and rich in natural resources. Tribal communities practice different types of traditional healing practice. Ethno medicinal study of medicinal plants by Mising community in Desangmukh, Sivasagar, Assam was done during the year 2016-2017. In the present study 33 species belonging to 26 families has been recorded, which commonly used by people are curing several diseases like skin disease (Azadiracta indica), cough (Ocimum sanctum), piles (Mesua ferrea), diarrhea (Citrus aurantifolia), wound (Mikania micrantha), Jaundice (Saccahrum), white discharge of women (Costus specious) and other common disease. Majority of the medicinal plant used by the Mising community is from Asteraceae family followed by Combretaceae, Myrtaceae, Lamiaceae, Solanaceae, Verbinaceae and Zingiberaceae. During the course of interaction the plants which are found are listed according to herb, shrub, trees and climber plants and their parts were used in various disease treatment. Apart from the Mising community of Desangmukh villages also have deep faith in the efficacy of mantras in curing disease.
Abstract:
Non-timber forest products play a fundamental role in maintaining the livelihood of the rural areas
peoples. NTFPs also provide the well range of valuable resources to the tribal community. The present study was focused of the diversity of NTFPs of Garampani Wildlife Sanctuary in Karbi Anglong district, Assam, India. The data was collected by using random sampling method through laying quadrats along the transect of 5×5 m2 (herbs & shrubs),10×10 m2 (tree) and calculated their diversity index and importance value index. 14 species of herbs/shrubs, 13 species of ferns/climber/epiphytes and 5 species of wild edible fruits were recorded. The average Shannon wiener index of diversity of different species were 1.96 (herbs/shrubs), 2.27 (ferns/climbers/epiphytic) and 1.50 (fruit edible) where ferns/climbers/ epiphytic species indicated higher importance value and diversity in comparison to herbs/shrubs and wild edible fruits species. Delima sarmentosa L. (climber) have high importance value index (115.81) and Solanum indicum L. (20.25) have lowest importance value index.
Keywords: Diversity index, IVI (Importance value index), Non-Timber Forest Products (NTFPs), Quadrat
Raid-Marwet region of Ri-Bhoi is rich in plant diversity, which serve as fuel wood, timber, medicine and can be used as fodder. As a result, in the fringe areas of the district, many cattle farms have mushroomed from last few decades. Recently, the practice of hill-cutting has been started, which has greatly affected the availability of fodder plants. In order to conduct the current study, field experiment was set up using quadrat method for estimation of frequency, density and abundance of fodder plants. A total of 32 fodder plant species, belonging to 21 families and 31 genera were found. The species belonging to family Poaceae, Lygodiaceae Asteraceae, Cyperaceae, and Lamiaceae, were found to be dominant. Rank Correlation between frequency, density and abundance showed positive correlation between species density and abundance 66 Conserving Biological Diversity: A Multiscaled Approach and negative between species density and frequency and species abundance and frequency. It was observed that hill cutting have definitely affected the habitat, hence the availability of fodder plants and its continuation will lead to elimination of these plants from the region. Therefore immediate measures needs to be taken to slow down the hill cutting process, in order to conserve these plant species.
The study was carried out to analyze both phytosociologically and quantitatively, the trees and shrubs of sacred grove ‘Siddhkho’ in Gwalior district of state Madhya Pradesh. Eight quadrats of each 20m × 20m for trees and 5m ×5m for shrubs were laid down in the total area of 7.5 ha. A total of 12 species of both trees and shrubs were found in which Anogeissus latifolia was dominated with frequency of 100%, density (34.875), relative density (85.32), relative frequency (29.62), relative abundance (34.875), relative dominance (20.61) and IVI (135.54).The quantitative measurements were carried out by Simpson index of diversity, Menhinick’s Richness and Shanon wiever index. The values were 0.73 for simpsons diversity index, 0.66 for Menhinick’s richness and 1.59 for shanon wiever index.
Degradation of forestlands into small patches dramatically changes the quality of the forest and wildlife habitats. An attempt was made to assess the impact of forest degradation on two sites and to compare it with relatively undisturbed site (control) in Meghalaya, India. A variety of methods have been used for estimation of richness or biodiversity, which includes diversity indices such as Simpson's index, Berger to assess the various vegetation parameters. Apart from species diversity, life described by Importance value Index (IVI), and further extrapolation of the species densities. List Court Quadrat method has been used to record the individuals of each plant sp in the quadrat. Species represented by very low IVI were (1.09), Ficus religiosa (1.51), Ficus elastica (2.51), Coix lacrima-jobi (4.77), and index (with dominating invasive species like, pudica, and Lantana camara), whereas frequency, density and dominance were comparatively high in the control site. Based on the study, it may be concluded that the forest areas which are unprotected and are close to human habitation have experienced the damaging effects of forest degradation.
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.
The tribal communities of Meghalaya in northeast India—Khasis, Garos, and Jaintias—have a tradition of environmental conservation based on various religious beliefs which have been passed on from one generation to the other. Based on these beliefs, certain patches of forests are designated as sacred groves under customary law and are protected from any product extraction by the community. Such forests are very rich in biological diversity and harbor many endangered plant species including rare herbs and medicinal plants. Seventy-nine sacred groves were located, denoted on a geographical map of Meghalaya, and studied for their biodiversity value, status, and vegetation characteristics. A baseline floristic survey revealed that at least 514 species representing 340 genera and 131 families were present in these sacred groves. The status of sacred groves was ascertained through canopy cover estimate. A little over 1.3% of total sacred grove area was undisturbed, 42.1% had relatively dense forest, 26.3% had sparse canopy cover, and 30.3% had open forest. The vegetation characteristics and species diversity of an undisturbed sacred grove were compared with that of an unprotected disturbed forest. The species diversity indices were higher for the sacred grove than for the disturbed forest. The species composition and community characteristics differed significantly between the two forests. Sociocultural aspects of sacred grove conservation were analyzed, and views of the local people were enlisted. Based on the findings, conservation strategies for sacred groves were suggested.
Sacred groves are tracts of virgin forest with rich diversity, which have been protected by the local people for centuries for their cultural and religious beliefs and taboos that the deities reside in them and protect the villagers from different calamities. Every sacred grove carries its own legends, lore, and myths which form the integral part of the sacred grove. An inextricable link between present society and past in terms of biodiversity, culture, religious and ethnic heritage exists in sacred groves. Sacred groves are distributed across the globe, and diverse cultures recognize them in different ways encoding various rules for their protection. Sacred groves occur in many parts of India viz., Western Ghats, Central India, northeast India, etc. particularly where the indigenous communities live. These are known by different names given to them by the ethnic people. Sacred groves act as an ideal centre for biodiversity conservation. Several plants and animals that are threatened in the forest are still well conserved in some of the sacred groves. It has been observed that several medicinal plants that are not to be found in the forest are abundant in the sacred groves. Further, rare, endangered, threatened and endemic species are often concentrated in sacred groves. The sacredness, religious beliefs and taboos play a significant role in promoting sustainable utilization and conservation of flora and fauna of the region. However, with the passage of time, considerable changes have taken place in the extent of the sacred groves, in their vegetation structure, peoples' perception towards them and the religious beliefs and taboos. Therefore, a holistic understanding of the current status, structure and function of sacred grove is essential for assessing their ecological role and formulating strategies for their conservation. This paper briefly reviews the studies on sacred groves across the globe in general and India in particular, highlighting that the tradition of sacred groves could provide a powerful tool for ensuring biodiversity conservation through community participation.
One aspect of increasing interest in traditional resource management is a growing recognition of the extent and importance of religious sanctuaries and sacred places whish house the gods of village communities and are therefore taboo to human interference. These community-based living repositories provide an important contribution to the conservation of biological diversity, complementing the more recent approaches to protected area management, based on Western scientific knowledge, and promoted by conservation groups and government agencies. In India, examples of what can be called local, or vernacular conservation, can be observed at different scales and levels, including the protection of sacred species, sacred groves and sacred landscapes.
To contribute significantly to environmental policy of the next century, conservationists will need to reach a consensus on their fundamental values and goals and to persuade society to adopt them. Resolution of the debate over the continued role of naturalness as a guiding concept has important implications for how conservation is practiced and the future of the discipline. I examine five aspects of naturalness in the context of biological conservation: (1) its utility, (2) its assessment, (3) its relation to values and ethics, (4) alternative imperatives, and (5) implications of adopting it as a guiding concept. Naturalness can be viewed as a continuous gradient with completely natural and completely artificial extremes. Human actions are unnatural to the extent that they rely on technology to transform natural ecosystems. The ecological consequences of technological transformation often overwhelm the capacity of other biota to adapt and are a root cause of biodiversity loss. The naturalness of most ecosystems or ecosystem alterations can be assessed objectively despite imperfect knowledge if evolutionary limits and natural ranges of variability are carefully considered. Most conservationists value naturally evolved biotic elements such as genomes and communities over artificial elements. This judgment, which is not shared by society at large, is based on intrinsic and instrumental values, including respect for nature and recognition that many ecosystem amenities stem from natural processes. Given the wide accessibility of ecologically destructive technology, fundamental shifts in societal values and approaches to ecosystem alteration are needed to achieve conservation. Respect for nature must supplant the prevailing world view of human superiority. Although sometimes difficult to assess, naturalness is a more reasonable guide for conservation than are other ecosystem features such as diversity, productivity, or evolution, and naturalness is the foundation for several current conservation concepts such as ecological integrity and ecological restoration. Conservation biologists can help develop conservation practices and ethics that emphasize the importance of natural ecosystems. Key roles include refining distinctions between natural and anthropogenic conditions, devising ways to use ecosystems without losing biotic diversity, and facilitating shifts in societal values toward more respect for nature.
Resumen: Para contribuir significativamente a la política ambiental del próximo siglo, los conservacionistas necesitarán alcanzar un consenso en sus valores fundamentales y sus metas y persuadir a la sociedad para adoptarlas. La solución del debate sobre el papel continuo de lo natural como concepto guía tiene implicaciones importantes sobre el cómo la conservación debe ser practicada y el futuro de la disciplina. Examiné cinco aspectos de lo natural en el contexto de la conservación biológica: 1) su utilidad, 2) su evaluación, 3) su relación con valores y éticas, 4) imperativos alternativos y 5) implicaciones de su adopción como concepto guía. Lo natural puede ser visto como un gradiente continuo con extremos completamente naturales y completamente artificiales. Las acciones humanas son no-naturales al extremo que dependen de la tecnología para transformar ecosistemas naturales. Las consecuencias ecológicas de la transformación tecnológica frecuentemente sobrepasan la capacidad de otra biota para adaptarse y son las raíces de las causas de la pérdida de biodiversidad. Lo natural de la mayoría de los ecosistemas o las alteraciones a los ecosistemas pueden ser evaluados objetivamente a pesar de las imperfecciones en el conocimiento si los límites evolutivos y los rangos naturales de variabilidad son considerados cuidadosamente. La mayoría de los conservacionistas valoran elementos bióticos que evolucionaron naturalmente, tales como genomas y comunidades, sobre los elementos artificiales. Este juicio, que no es compartido con la sociedad ampliamente, se basa en valores intrínsecos e instrumentales, incluyendo el respeto por la naturaleza y el reconocimiento de que muchas características del ecosistema parten de procesos naturales. Dada la amplia accesibilidad a la tecnología ecológicamente destructiva, se necesitan cambios fundamentales en los valores sociales y las aproximaciones a la alteración de ecosistemas para alcanzar la conservación. El respeto por la naturaleza debe reemplazar la visión mundial prevalente de superioridad humana. Aunque algunas veces es difícil de evaluar, lo natural es una guía más razonable para la conservación que cualquier otra característica del ecosistema como lo son la diversidad, la productividad, o la evolución y es la fundación para diversos conceptos actuales de conservación (integridad ecológica, restauración ecológica). Los biólogos conservacionistas pueden ayudar a desarrollar prácticas y éticas que enfaticen la importancia de los ecosistemas naturales. Los papeles clave incluyen la definición de distinciones entre condiciones naturales y antropogénicas, la delimitación de formas para utilizar los ecosistemas sin ocasionar pérdidas de la diversidad biótica y el facilitar cambios en los valores sociales hacia un mayor respeto por la naturaleza.
Forest management has been usefully defined in terms of production, utilization and distribution of products, and the institutional or organizational arrangements by which they are carried out. Both technical and social aspects of forest management are treated as parts of a single system. Traditional knowledge of the use and management of forests still has a vital role to play in forest management today. This is because traditional practices are believed to be often favourable towards conservation and sustainable use. It is therefore valuable to establish a framework to evaluate the contribution of traditional knowledge to forest management today. Accordingly, a framework, based on ethnobotanical information, is proposed in this paper, with quantitative and qualitative indicators suggested for different variables relating to traditional knowledge. The discussion is based on ethnobotanical case studies from Yunnan and other provinces of China in which we have been working.
How to Save Tropical Rainforests
- R A Butler
- R A Cunliffe
Butler, R.A., Cunliffe. R.A. 2010. How to Save
Tropical
Rainforests.
(Online).
Sacred groves of Sikkim and Arunachal Pradesh. Abstract, National workshop on community strategies on the management of Natural Resources
- S Chatterjee
- A R K Sastry
- B N Roy
- R Lahon
Chatterjee, S., Sastry, A.R.K., Roy, B.N. and Lahon,
R.2000. Sacred groves of Sikkim and Arunachal
Pradesh. Abstract, National workshop on community
strategies on the management of Natural Resources.
Bhopal.
Sacred groves of Manipur. Abstract, National Workshop on Community Strategies on the management of natural resources
- S Devi
Devi, S. 2000. Sacred groves of Manipur. Abstract,
National Workshop on Community Strategies on the
management of natural resources. Bhopal.
- U N Kanjilal
- P C Kanjilal
- A Das
Kanjilal, U.N., Kanjilal, P.C. and Das, A. 1939. Flora
of
Assam.
Vol.
Cultural and ecological dimensions of sacred groves in India. Indian National Science Academy, New Delhi, and Indira Gandhi Rashtriya Manav Sangrahalaya, Bhopal
- K C Malhotra
- Y Gokhale
- S Chatterjee
- S Srivastava
Malhotra, K.C., Gokhale, Y., Chatterjee, S. And
Srivastava, S. 2001. Cultural and ecological dimensions
of sacred groves in India. Indian National Science
Academy, New Delhi, and Indira Gandhi Rashtriya
Manav Sangrahalaya, Bhopal. 30 pages.
Biodiversity conservation and ethics: sacred groves and pools. Pages 338-345
- K C Malhotra
- S Stanley
- N S Heman
- K Das
Malhotra, K.C., Stanley, S., Heman, N.S. and Das, K.
1997. Biodiversity conservation and ethics: sacred
groves and pools. Pages 338-345, In: Fujiki, N. And
Macer, R.J. (Editors) Bioethics in Asia. Eubois Ethics
Institute, Kobe, Japan.
A Socio-Ecological Study of Sacred Groves and Memorial Parks: Cases from USA and India
- I Pruthi
- W Burch
Pruthi, I. and Burch Jr. W. 2009. A Socio-Ecological
Study of Sacred Groves and Memorial Parks: Cases
from USA and India. Proceeding of World Academy of
Science, Engineering and Technology. 3(3), 672-679.
Sacred groves and conservation
- P Rao
Rao, P. 1996. Sacred groves and conservation.WWF-India Quarterly 7: 4-8.
(Editors) Conserving the Sacred, for Biodiversity Management
- B K Tiwari
- S Barik
- K Tripathi
Tiwari, B.K., Barik, S, K. and Tripathi, R.S. 1998a.
Sacred groves of Meghalaya. In: Ramakrishnan, P.S.,
Saxena, K.G. and Chandrashekara, U.M. (Editors)
Conserving the Sacred, for Biodiversity Management.
UNESCO and Oxford-IBH Publishing, New Delhi,253-263
Sacred groves: Community biodiversity conservation model in north-east India
- R S Tripathi
Tripathi, R.S.2001. Sacred groves: Community
biodiversity conservation model in north-east India.In
K.N. Ganeshaiah, R.U. Shaanker and K.S Bawa (eds)
Tropical Ecosystems: Structure, Diversity and Human
Welfare (Supplement). Proceedings of the International
Conference Tropical Ecosystems. ATREE, Bangalore,
104-107.