ISSN : 0975 - 9387 C.P.R. EnviRonmEntal Edu Cation ... 2011...From the ENVIS Desk... April 2011 -...

From the ENVIS Desk...

April 2011 - September 2011, Vol. X, No. 1

Thematic Area: Conservation of Ecological Heritage and Sacred Sites of India

C.P.R. EnviRonmEntal EduCation CEntRE ECO-HERITAGE.COMENVIS Newsletter

Supported by Ministry of Environment & Forests, Government of India

In this issue/ From the ENVIS Desk ................................1

/ Oran/ Devbani matters trees and Tigers Conservation by Tribes : A Case study from Sariska...............................................................2

/ Abstracts of Recent Publications................6 Dr. Nanditha Krishna ENVIS Co-Ordinator

ISSN : 0975 - 9387

The ENVIS Centre on the Conservation of Ecological Heritage and Sacred Sites of India at C.P.R. Environmental Education Centre has expanded the existing database on various aspects of Indian ecological heritage based on primary and secondary sources. The current database includes information on:

n 7000 Sacred Groves & Garden n 50Sacred Water bodies n 305 Sacred Tanks n 90 Sacred Plants n 50 Sacred Animalsn 45 Sacred Mountains & Hills

We are in the process of constantly adding material and updating primary and secondary data. The website is inter-active and dynamic. It is visited by environmentalists and environmental historians from all over the world and is extensively used.

The area of eco-heritage is vast and an akshaya patra of information. I would like to see more university departments encouraging students to take up research in local ecological traditions. Participation of students in documentation is one of the pathways of recording our rapidly disappearing natural wealth and traditional knowledge, beliefs and practices. There are also a few committed journalists who document every ecological tradition they encounter – religious sites, festivals and traditions, whose contribution is equally significant.

Two important recent developments from CPREEC’s efforts to document the Ecological Traditions of India are

1. A project to enumerate, demarcate and prepare a Master Plan for protecting Sacred groves (Kovil kaadu) by the Forest Department, Government of Tamil Nadu.

2. A scheme of gifting Rs. 10,000/= to the ownership of a trust or individual or temple protecting a sacred grove (Kaavu) in Kerala.

Sariska, the well-known tiger reserve of Alwar (Rajasthan) was a CCA (community conserved areas) before being designated as PA (protected area). In brief, the systems/ customary laws employed by the communities for the conservation in Sariska, are a system of inter-village demarcation: Khadu, an important traditional system of resource use and Oran / Devbanis which were community – protected scrub forests along foothills and river beds and streams. People of Bera village protect Jiyapota (lucky bean tree), Gular (fig), Acol (sage-leaf Alangium) and Jamun (Black plum) in their Devbani. The Orans also serve as socio-religious medicinal needs. KRAPAVIS (Krishi Avam Paristhitiki Vikas Sansthan) a voluntary organization in Rajasthan has, since 1992, been working to revive Orans, both physically and conceptually, includig the development of people-friendly policies. Mr. Aman Singh, the Founder of KRAPAVIS, has given us an interesting article on how the tribes of Sariska protected the trees ad tigers.

We are currently trying to document the ecological traditions of Madhya Pradesh and West Bengal and I cordially invite scholars and interested persons to share their knowledge and information with us.

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ENVIS Newsletter CPREEC, Chennai

Genesis

Sariska, the well-known tiger reserve of Alwar (Rajasthan) was a CCA (community conserved areas) before being designated as PA (protected area). In other words, today’s Sariska is one such collection of Devbanis or Orans or sacred groves and Roondhs that together formed a substantial forest tract. To this day it is possible to identify the various Devbanis that comprise the Sariska Reserve of 866 km².

Oran/Devbani, is an area that contains a temple to a local deity, a source of water, and a variety of trees and grasses which prevent soil erosion and help retain a generational store of biodiversity. Dead trees provide firewood while livestock can graze through the dry months when vegetation becomes scarce. To a certain extent, the system is still existent. Through this case study, KRAPAVIS tried to track how the relationship between CCAs and the PAs has evolved since the time the Protected Areas were designated. KRAPAVIS (Krishi Avam Paristhitiki Vikas Sansthan) a voluntary organization in Rajasthan which, since 1992, has been working to revive Orans, both physically and conceptually, includes the development of people-friendly policies.

Customary laws/ Systems

Conservation in Sariska has a long history. Control over natural resources has played a fundamental role in the formation of the state since its founding, as evidenced by the system of Roondhs and Devbanis or Orans. For the better part of the 19th century, demarcation of state and community lands followed the panidhal (water course) system, whereby hill summits were reserved for the state while the slopes were left to common use. Many Devbanis in Sariska are protected in the name of local deities like

Garva ji, Bharthariji, Naraini Mata, Bherunathji, Bhairuji, Bhomiyaji, Peerbaba, Naldeshwarji, Chudsidhji, Talvraksh Ganga Mata, Roopnathji, Devrainji, Parashar ji, Hanumanji, Naharsakti Mata, and so on. In all, there are about 300 identified Devbanis in and around Sariska. At the heart of every Devbani is a deity, whose domain has at some point in time been marked out by a ritual, usually consisting of the pouring of Ganga water or saffron-milk around the grove. Taking care of the shrine is a Sadhu, whose own modest needs are met by the local communities. The Sadhu is an interface between the local community concerns and the preservation and wellbeing of the Orans. Also implicated historically in the upkeep of the Oran is a traditional local institution in the village going by the name of thain.

Comprising a group of five to seven village notables, the thain had an important role in the appointment of the Sadhu, as also having the power to dispense with his services. These checks and balances played an important role in governing the community’s interests and those relating to the preservation of the Oran. In brief, the systems/ customary laws employed by the communities for the conservation in Sariska, were as follows:

v Kankard bani: This refers to the forest on the common geographical boundaries of two or three villages i.e. a system of inter-village demarcation, probably for revenue purposes, which served to delineate the de facto grazing and harvesting grounds for important MFPs (Minor Forest Products) for each village in the area. As a demarcation pillar, a local deity would be installed, known as Kankard devta. According to members

Oran/Devbani Matters Trees and Tigers Conservation by Tribes:

A Case study from Sariska

By Aman Singh*

* Chief Coordinator/ Founder Krishi Avam Paristhitiki Vikas Sansthan (KRAPAVIS), 5 / 218, Kala Kua, Alwar - 301001 {Rajasthan}, India. website: www.krapavis.netne.net, Email: [email protected]

April 2011 - September 2011 Vol. X, No. 1


of the Bera village of Sariska, these grazing zones are typically around 120 sq km in area, and the boundaries are still widely recognised by the local communities today.

v Roondhs: Roondhs were the Maharaja’s fodder and timber reserves as well as popular sites for shikar (hunting). From the month of Kartik (commencing mid-November) until summer, villagers were permitted to graze animals and cut grass in the roondh for a small fee (the Maharaja’s share). They were also expected to contribute labour. During this period, land tenure, including forest management, was dominated by zamindars (local landlords and intermediaries), who devised local rights and rules. Through coercion, they enforced sanctions on violators and managed to extract labour for harvesting resources, guarding and maintenance activities such as fencing, planting and de-silting ponds. These areas are still known by names like Bardod roondh, Kalikhol roondh, Binak roondh, Sirawas roondh, Mojpur roondh, Jugrawar roondh, etc.

v Khadu: An important traditional system of resource use in the Sariska villages is khadu. Each family group (defined here as three to four brothers) would bring their buffalos to graze around one particular johad (pond), of which there are eleven in the village. Family rights to johads are inheritable, and it is universally known in the village which johad is used by which family. Management of both the watering hole and the grazing land surrounding it is thus the responsibility of one extended family group,

thereby reducing the likelihood of exploitation and instead promoting prudent use of available resources. In the case of the khadu (literally, ‘herd’) system, the intertwining of ecology and kin-based history encourages conservation through a concern for the welfare of a given family’s future generations.

v Dara: Dara (literally, ‘part’) is another traditional household-centred mode of environmental preservation. Each family has an area within the kankard (usually on the hillsides above the plateau where buffalo are unable to graze) from which they are allowed to cut grass. These dardas may vary in size according to the size of the family and the number of livestock they own. The cut grass is then stored in piles in the courtyards of the village, to be used as fodder during the dry months when water is scarce and the buffalo are unable to graze on the plateau. The dhara system is largely informal. In the past, according to Sitaram Gujar from Bera village, the boundaries were marked by stones, but since the forest has become less dense conspicuous trees serve this purpose. There are no written rules regarding the dhara system; if for some reason a family over-harvests their section, it is upto them to negotiate additional grass from other families, but on the whole this is a rare occurrence. The dhara system affords security from both akhal (famine) and incursive harvesting by members of neighbouring villages.

v Dharadi: This refers to the religio-cultural symbolism attached to the planting and protection of plants. Many gotras (clans) have a tree as a totem. The people belonging to the ‘gotra’ regard this particular tree as sacred. A detailed case study is prepared separately in Hindi, and attached herewith.

v Charai, a tribe: The Gujjars are inhabitants mainly scattered around Sariska, in as many as 300-villages/ hamlets. The population consists of about 150,000 people and 140,000 livestock. The Gujjars are mostly livestock keepers who are considered backward both socially and economically. The pattern of livelihood is that 95.7 % of the income is received from animal

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husbandry practices. In the erstwhile State, fuel and fodder preserves were in existence under the local names of ‘Chhind’ or ‘roondhs, banis (Devbanis); they were opened to the Gujjars for grazing. The Gujjars are heavily dependent on forest and range resources. This involves the movement of livestock within the temperate regions/pastures. During winter they descend to their settlements and move to neighbouring states. Their traditional grazing pattern in brief is:

2 Hill top plateaus called maalas, where pasture of quality is to be found, during the monsoon (4 months)

2 Community-protected scrub forests - Oran/

Devbanis, along foothills, river beds and streams,

during winter (4 months)

2 Grazing in fallow fields locally, as well as by

migrating into neighbouring Haryana, U.P.,

during the summer (4 months)

Devbanis’ role in the dynamics between the tribes and tigers

There have shared the landscape with tigers and

their livestock and are ready to lose a few of the

livestock to protect the rest. They have helped the

Forest Department nab the poachers and outsiders

who steal timber. Devbanis play the following

dynamics:

2 Their importance to the livelihood and life of

the resource users (meeting not only economic,

social but also cultural and spiritual needs of the

community

2 There is strong internal social control within the

different communities of users which enables

effective sanction on the violators

2 There are credible, transparent and inspirational

Mahatmas among the Devbanis

2 There is pride in being identified with a good

Devbanis

2 There is a well-defined boundary of a Devbani

2 They are egalitarian, with respect to all users

2 There is a mechanism for conflict resolution

among resource users

2 There is strong stakeholdership of resource

users (annual contributions in maintaining the

Orans/ Devbanis)

2 The rules are simple and clear to all users

2 There is strong religious belief; respect for

Devbani stems from a strong faith in God

2 All the animals, save the milch buffaloes, remain

in the Orans/mountains at night and, as a result,

about 2% to 4% fall victim to wild animals/tigers

every year.

Resource extraction in Devbanis and in the rest of Sariska

The Orans serve seedling orchards by contributing to seed production in the areas of ethno-silvicultural species. They also sustain the essential ecological processes and life support systems of Sariska. Also, the Orans preserve endemically endangered or threatened species, medicinal plants and a variety of wild cultivars. Endangered or threatened species like Kala Khair (Acacia catechu) and Gugal (Commiphora wightii) have also been conserved in Sariska’s Orans. The most important species of the Oran in terms of its grazing utility is the plant Dhok (Anogeissus pendula). Yet, there are very few young specimens of this tree available today. Another example of species vital for the ecological system is the Jiyapota which has been protected by the community in the Bera village Oran. People

Kanakad Devta deity, Devbani, Lilunda village, Sariska



of Bera village protect four species of trees in their Devbani: Jiyapota, Gular, Acol (Allangium salvifolium) and Jamun (Syzygium cuminii).

The Orans also serve socio-religious medicinal needs. If there is any outbreak among their stock, the villagers gather in one place and promise the deity that if it takes away the disease they will celebrate with a feast. The Oran’s Sadhu’s practices also have a preventative dimension. In order to ensure that livestock is protected from sickness and other evil forces, he is called upon to ‘anoint’ the animals using twigs from the Neem (Azadirachta indica) tree (the jharadena ritual). Specialist knowledge of this sort is not limited to the Sadhu; most of the older generation are aware of various plants used to treat, among other things, sore throats, migraines, open wounds and osteoarthritis. And in many villages, tribal communities still gather once a year for the dudh kidhar dena ritual, during which milk is collected from each household and then sprinkled around the sacred grove with the whole village following in procession. This practice is thought to ward off evil spirits for the coming year. KRAPAVIS has recorded as many as 82 plants of medicinal value in the Orans of Sariska.

Devbanis often protect watersheds and/or water sources. Several Orans like Garvaji, Adaval, Talvraksh, Kalaka, Bharthari, Naraini Mata, Nadeshwarji, Parashar ji and so on in Sariska, have large perennial water springs used for irrigation and other purposes all the year-round. Such dependable availability of water has been a major incentive for communities to use Orans in a sustainable manner.

Conflicts

v There is heavy pressure from outsiders for felling trees.

v Invasive species (e.g. Panwad, Adusta, Lampala, Bilayati Babool, etc) are taking over the forests and the livestock are denied grazing.

v As a result, the food available for wild animals is also decreasing.

v Also, it is ironic that while on the one hand local

people are being displaced, on the other hand a

new kind of people, in the form of tourists, are

invading the area. These new people, naturally,

cannot be expected to be sensitive towards the

forest.

During the KRAPAVIS field survey people confirmed

that the process of the Forest Rights Act has not

been completed; it also does not appear that there

have been any consultations with regard to the

declaration of the area as a Critical Tiger Habitat

(under the Wild Life Act, 2006). The consent of

the relevant gram sabhas for relocation has also not

been sought, as required under both these Acts.

Other conflicts are as follows:

v Communities do not get a fair value for their

produce and have much opportunity for value

added processing of their milk,

v There is a strong dependence on middlemen for

the marketing of their dairy products,

v There has been a rapid increase in the population

of livestock in recent years in an area where

there is no frontier zone,

v The forces of change are threatening to destroy

the sustainable way of life of the Gujjars,

v Inappropriate education is alienating children

from the Gujjar way of life

v Issue of sustained pastoralism is not on the

agenda of the political leadership of the Gujjars

(whose demands focus only on allotments)

v Disease and infection during migration to

lowland plains and a growing dependence on

modern/commercial remedies and medicine,

is resulting in the loss of indigenous knowledge

and increased levels of intoxication ? by

chemical farming in the plains

v Pastoralist rights are not fully recognized by the

Government and sustainable pastoralism is not

appreciated by the forest authorities and policy

makers

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Conclusion

Wall drawings by Sariska’s Gujjars show that

their psychological life is closely linked with their

biological environment. In fact, tigers and other

wild animals are present in the majority of

their habitations. There are taboos regarding the

presence of a tiger; its excreta is considered

very auspicious for keeping away diseases from

their livestock. The tribes and their livestock in

Sariska share space and natural resources with all

organisms (e.g. tigers).

A conjunct of attitudes, practices and techniques

are evidence to their harmonious coexistence, even

with potentially life-threatening large predators

(like the tiger), serpents and scorpions. Practices

followed by them include:

v Never putting oneself between the predator and

its prey,

v Distancing oneself slowly in the presence of a tiger

v Respecting the tiger and observing a complex conjunct of behaviour (for example looking into its eyes) and being careful and silent

v Understanding the tiger

v Understanding that the association of wild and domestic animals, which graze together in Sariska, is never competitive. According to them, domestic livestock and wild animals have complementary functions in the maintenance of the equilibrium and productivity of vegetation. The Gujjars considerer the wild herbivores a buffer against the predators’ livestock-lifting tendencies

v Understanding that if there were no tigers, there would be too many sambhar and so one day there would be no grass or trees. Thus, there would be no forest for them.

In conclusion, strengthening the existing way of living, instead of displacing people, will be a win-win situation for both the local communities and the reintroduced tigers of Sariska.

Abstracts of Recent Publications

Bhakat, R.K., Sen, U.K. and P.K. Pandit, 2008, “Role of a sacred grove in conservation of plants”, Indian Forester, Vol. 134, No.7, Pp. 866-874.

Many traditional conservation ethics of people directly or indirectly protect patches by dedicating them to local deities. Such forest pockets, referred to as sacred groves, are more or less small to large chunk of traditionally maintained near-virgin forests protected on socio-cultural grounds. Named differently in different states of India, these groves are mainly concentrated in tribal areas and are managed by local people for various purposes. Irrespective of their origin, size and management regimes, all sacred groves are islands of biodiversity protecting a host of plant and animal species including some rare and threatened taxa. With this background, this paper attempts to highlight the role played by a 4-acre sacred grove (popularly known as ‘Sitabala than’) of West Midnapore District in West Bengal towards conservation of plant diversity. The study records 80 species of angiosperms covering 42, 10,

16 and 12 species of herbs, shrubs, trees and climbers respectively.

Moreover, the grove supports few locally useful medicinal plants. Owing to protection offered on socio-religious grounds, the sacred grove provides optimum conditions congenial for the growth of plants. As a result, some of the trees attain maximum dimensions in terms of size and growth patterns. Therefore, there is an urgent need not only to protect the sacred forest, but also to revive and reinvent such traditional way of nature conservation.

Yelvattimath, G. P. and K. Kotresha, “Phytodiversity studies in Sri Ramathirth sacred grove, Halasi, Khanapur taluk, Belgavi district, Karnataka”, Life sciences Leaflets 18:670 – 683, 2011.

The communities through social traditions protect the sacred groves that are dedicated to local deities or ancestral spirits. Trees are believed to be the abode of gods and ancestral spirits by many communities. The literature reveals that, the survey of sacred groves



is incomplete in India and particularly in Karnataka. So their exact number and area still far away from complete. With this background, this paper attempts to highlight the role played by Sri Ramathirth sacred grove, Halasi, Khanapur taluka, Belgavi District, Karnataka. The study records 274 species belonging to 215 genera and 80 families, covering 124, 59, 51 and 40 species of herbs, shrubs, trees and climbers respectively. This sacred grove also supports few useful medicinal plants. Therefore, there is an urgent need to protect the sacred forest to sustain the biodiversity.

Kumar, K. R., R.K. Manhas and Rani Magotra, 2011, “The Shankaracharya sacred grove of Srinagar, Kashmir, India”, Current Science, Vol. 101, Issue: 3, Pp. 262 – 263.

The Shankaracharya sacred grove is a reserve forest being maintained for aesthetic and recreational purposes. The Shankaracharya sacred grove is administered by the State Forest Department, like most of the sacred groves in India and it is well managed by the forest department.

Yogesh G., Nazir A. Pala, Ajeet K. Negi, Jahangeer A. Bhat, Nagendra P. Todaria, 2011, “Sacred landscapes as repositories of biodiversity: A case study from the Hariyali Devi Sacred landscape, Uttarakhand”, International Journal of Conservation Science, Vol. 2, Issue 1, Pp. 37 – 44.

The present study was carried out in the Hariyali Devi sacred landscape of Garhwal Himalaya in Uttarakhand State of India. The study area falls under the jurisdiction of the Forest Department, having the status of reserve forest. The land scape is dedicated to the deity “Hariyali Devi” and that plays a major role in conserving the biodiversity of this land scape. Taboos, rituals and socio-cultural practices are associated with conservation practices. The study recorded 98 plant species, representing 88 genera and 46 families with different economic values. The dominant family was Rosaceae, which recorded the highest (10) number of species. Out of 98 plant species the dominant life form contribution was of herbs (52), shrubs (26) and tree species (21). Almost 82 plants species in the landscape are of medicinal importance, 15 species are used for timber and construction purposes, 19 species with different edible plant parts, such as fruits, flowers, seeds and rhizomes. The information about the uses/economic value of different plant species was gathered directly by interviewing knowledgeable elderly local villagers (including women).

Yelvattimath, G.P. and K. Kotresha, 2011, “Phytodiversity studies in Sri Ramathirth sacred grove, Halasi, Khanapur Taluk, Belgavi district, Karnataka”, Life Sciences Leaflets , 18: 670 – 683.

The communities through social traditions protect the sacred groves that are dedicated to local deities or ancestral spirits. Trees are believed to be the abode of gods and ancestral spirits by many communities. The literature reveals that, the survey of sacred groves is incomplete in India and particularly in Karnataka. So their exact number and area still far away from complete. With this background, this paper attempts to highlight the role played by Sri Ramathirth sacred grove, Halasi, Khanapur taluka, Belgavi District, Karnataka. The study records 274 species belonging to 215 genera and 80 families, covering 124, 59, 51 and 40 species of herbs, shrubs, trees and climbers respectively. This sacred grove also supports few useful medicinal plants. Therefore, there is an urgent need to protect the sacred forest to sustain the biodiversity.

Vibha Arora, “Conserving Sacred Groves and Mitigating Climate Change”, Presented at the National Conference on Env ironment and Biodiversity of India, December 2011, New Delhi.

There is intense global debate on evolving carbon sequestration strategies that will be doable and effectively work in the ongoing heated debates on climate change. There is an explicit recognition in public policy on the important role forests will play in mitigating carbon emissions and actively purifying air and checking our polluted environment. I argue that we don’t need to invent new paradigms of conservation when many socio-cultural contexts have traditions of protecting trees, forests, landscapes, and nature. Religion and ecology have been closely interlinked in oral history, sacred texts, traditions, and prevalent community practices in many parts of the world and especially in India. Restrictions on excessive extraction of natural resources and on human settlement within the defined boundaries of sacred forests have indirectly contributed to conservation of the habitat and protected animals residing therein. Admittedly such socio-practices and institutions are declining due to population pressure, development the dominating perception of forests as an economic resource, the weakening community control over forests with the increasing governmental control, and the decrease in our emotional connectivity with the forest and natural resources. Based on a review of literature on sacred groves in India I argue the need to revitalise the idea of ‘sacred nature’ and sacred groves for countering climate change.



ENVIS Team :

ENVIS CentreC.P.R. Environmental Education Centre1, Eldams Road, Alwarpet, Chennai - 600 018, Tamil Nadu, India.Phone: 044 - 24346526 / 24337023 Fax: 91 - 044 - 24320756E-mail: [email protected] / [email protected] Website: www.cpreec.org

Contact Address :

Readers are welcome to contribute articles, photographs with details, news clippings, etc., pertaining to the Ecological heritage for publishing in our subsequent newsletters. Please send your views and opinions.

Shashikala Iyer M. Vaithiyanathan R. Sathyanarayanan S. Shanthi Sr. Programme Officer Programme Officer Programme Assistant Data Entry Operator

Events

Dr. Nanditha Krishna Hon. Director

v National conference Perspectives on Biodiversity Conservation held on December 10, 2011 at H.H.The Rajh’s College, Pudkottai.

v A seminar on the “Indian Wisdom to enhance eco-system” held on January 17, 2012 at Jain University Campus, J.C. Road, Bangalore -560 027.

v First Conference on NWFP for Sustained Livelihood in Bhopal, India from 17–19 December 2011 organised by MPMFP Federation and the co partner IIFM, MPFD, Bhopal, India

v MFP Processing and Research Centre (MFP-PARC)

v Seminar on the “Sacred Ganga the lifeline of India – Status and Future Perspectives”, on 20 – 21 September 2011 at Parmarth Ashram, Rishikesh, Orgaised by INTACH, New Delhi.

v National Conference on Environment and Biodiversity of India – North East Centre for Environmental

Education and Research on 20th – 22nd December 2011, New Delhi, Organised by North East Centre for Environmental Education and Research (NECEER), New Delhi.

v First International Conference on Eastern & Indigenous Perspectives on Sustainability & Conflict Resolution on November 13 - 15, 2011, organised by University of South Florida ( USF ) World, the Patel Center for Global Solutions, and Tampa Bay communities.

Homepage of CPREEC ENVIS Centre.Web : http://www.cpreecenvis.nic.in/

ISSN : 0975 - 9387 C.P.R. EnviRonmEntal Edu Cation ... 2011...From the ENVIS Desk... April 2011 -...

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