ISSN : 0975 - 9387 C.P.R. EnviRonmEntal Edu Cation CEntRE eCO...

C.P.R. EnviRonmEntal EduCation CEntRE eCO-HeRITAGe.COMeNVIS Newsletter

From the ENVIS Desk...

April 2012 - March 2013, Vol. XI, No. 1 & 2

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

/ Seminor on “Ecological - Traditions of

Madhya Pradesh and Chhattisgarh............2

/ Ecological - Traditions of Rajasthan...........4

/ Conservation of Sacred Elements

Traditional Knowledge in Tamil Nadu .......5

/ News Clippings...........................................14

/ Events .........................................................16

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 (CPREEC) has expanded the existing database on various aspects of Indian ecological heritage based on primary and secondary sources. The current database includes information on:

• 7535 Sacred Groves• 50 Sacred Water bodies• 306 Sacred Tanks• 32 Sacred Rivers• 90 Sacred Plants• 63 Sacred Animals• 06 Sacred Gardens• 45 Sacred Mountains & Hills• 10 Sacred Seeds

In April 2012, CPREEC added a new topic - Sacred seeds.

In the section of “Sacred Plants”, we have surveyed, listed and uploaded those mentioned in the Rig Veda.

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

Supported by

Ministry of environment & Forests, Government of India

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

The area of ecological heritage is vast and an akshaya patra of information. I would like to see more university departments encourage their 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. An important recent development of CPREEC’s effort is a “Project to study the Sacred Grove Ecosystem Service Assessment in inland plains of Tamil Nadu” sanctioned by the Ministry of Environment and Forest, Government of India.

We are currently documenting the ecological traditions of West Bengal and the North Eastern states of India. I cordially invite scholars and interested persons to share their knowledge and information.

www.cpreecenvis.nic.in e-mail: [email protected]

ENVIS Newsletter CPREEC, Chennai

A one day seminar on “Ecological Traditions of Madhya

Pradesh and Chhattisgarh was organised by C.P.R.

Environmental Education Centre, Chennai and ENVIS

Centre of C.P.R. Environmental Education Centre,

Chennai in association with the Madhya Pradesh State

Biodiversity Board (MPSBB) and the Department of

Applied Aquaculture and Zoology, Barkatullah University,

Bhopal on April 7, 2012.

Barkatullah University Vice Chancellor Prof. Nisha Dube,

presided over the programme. Dr. Nanditha C. Krishna,

Hon. Director, C.P.R. Environmental Education Centre,

Chennai, delivered the inaugural address.

Presidential AddressProf. Nisha Dube, Vice Chancellor, Barkatullah University

Inaugural AddressDr. Nanditha C. Krishna, Hon. Direc tor, C .P.R. EnvironmentalEducation Centre, Chennai

Sacred Groves - in

Tribal pockets of Madhya

Pradesh and Chhattisgarh

and plants conserved

by ethnic communities

in conservation of

biodiversity

Dr. Rajiv Rai Scientist - EExtension Division & I /c Environment and Forest Economics Cell Tropical Forest Research Institute, Jabalpur

E t h n o b o t a n i c a l I n f o r m a t i o n a n d Traditional Knowledge Prevalent (Magico - religious belief ) in tribal pockets of Madhya Pradesh and Chhattisgarh in Central India

Dr Rajiv Rai Scientist EExtension Division & I /c Environment and Forest Economics Cell Tropical Forest Research Institute, Jabalpur

Dr. Nanditha Krishna invited the active cooperation of the students so that they could take an active part in the documentation of the ecological heritage sites, to make an inventory and characterisation of the ecological traditions, policy development and awareness creation and coordination with the local bodies for the conservation of the ecological traditions.

Ecological Traditions

of Madhya Pradesh

and Chhattisgarh

Dr. Debashis DebnathAssociate Professor, IIFM, Bhopal

Madhya Pradesh State Biodiversity Board

Ma d hy a Pr a d e s h S t a te Biodiversity Board

C o n s e r v a t i o n o f

Aquatic Biodiversity in

Sacred Water bodies: A

Case Study of Madhya

Pradesh

Dr. Vipin Vyas Department of Environmental Science & LimnologyBarkatu l lah Univers i t y, Bhopal

E t h n o b o t a n i c a l I n f o r m a t i o n a n d Traditional Knowledge Prevalent (Magico -religious belief ) in t r iba l p o cke t s o f M a d h y a P r a d e s h and Chhattisgarh in Central India

Dr Rajiv Rai Scientist EExtens ion Div i s ion & I /c Environment and Forest Economics Cell Tropical Forest Research Institute, Jabalpur

Seminar on “Ecological - Traditions of Madhya Pradesh and Chhattisgarh

April 2012 - March 2013 Vol. XI, No. 1 & 2




A one day seminar on “Ecological Traditions of Rajasthan was organised by C.P.R. Environmental Education Centre, Chennai and ENVIS Centre of C.P.R. Environmental Education Centre, Chennai in association with the Krishi AvamParishitiki Vikas Sansthan (KRAPAVIS), Alwar, Rajasthan on March 20, 2013.

Dr. Nanditha C. Krishna, Hon. Director, C.P.R. Environmental Education Centre, Chennai, delivered the inaugural address.

Shri. Aman SinghEcological Traditions & Orans in Rajasthan

Dr. O.P. Kulhari, Director C U L P B o t a n i s t & Educationist

Bio-diversity and ecological perspective of Orans

Dr. Archana Godbole, Director AERF, Member IUCN

National & International perspectives of Ecological Traditions

Mr. Dilip Singh BidawatExploratory study for regenerations in Thar Desert

Mr. Bhuwanesh JainCase study on Orans of Badmer District & DNP

Mr. Sajjan SinghOver view on Herbal m e d i c i n e s f o u n d i n Orans

Dr. Mahendra Singh Case studies on Orans of Jodhpur District

Dr. Vikas Bhardwaj Case study from Dang

Mr. Jagveer Singh Khula Chid iyag har ; conserving bird

Mr. Ramotar SharmaSacred Animal - rat conser ved in Karni Mata

Mr. Vicky SharmaSacred Animal - rat conser ved in Karni Mata

D r. R a k e s h Ku m a r Sharma

S a c r e d E c o l o g i c a l t r a d i t i o n s ` K e s a r Chhantna’

Mr. Kamalesh Gujjar & Mr. Sunil

Sacred hill of Doshi – Case s tudy f rom Jhunjhunu

Mr. Ganeshji Dutta Case of sacred water source

Mr. Rishu Garg Process for selection and Management of the bio-diversity sites

Dr. Nanditha Krishna invited the active cooperation of the students so that they could take an active part in the documentation of the ecological heritage sites, to make an inventory and characterisation of the ecological traditions, awareness creation and coordination with the local bodies for the conservation of the ecological traditions.

Seminar on “Ecological - Traditions of Rajasthan



Abstract

Traditional knowledge systems have been found to contribute to sustainability in diverse fields such as conservation of sacred elements; place names and their ecological significance, sacred grove, sacred tree, remnant tree worship, sacred gardens and sacred animals. In ancient days a strong and healthy tree represented the king and his rule; thus the king used to give respect to the tree. Such trees were known as kaaval marangal (Protecting tree). Some trees came to be regarded as abodes of certain deities. Later, temples were erected in places where such plants were worshipped and they came to be associated with the temples as sthala vrikshas or the sacred plants and were preserved with special care. The sacred plants are symbolic of a single genetic resource and play an important role in the conservation of biodiversity. The sacred plants represent various geo-climatic habitats. Sacred plants play a very important role in ecology. Certain flowers which are referred in Tamil literature are used for worshipping the gods. The red flowers of the Indian coral tree are used in the worship of Lord Vishnu and Lord Siva; The flowers of Alari (Nerium indicum) in the worship of Lord Siva and the Sun-god; of ketaki (Yucca gloriosa) in the worship of Lakshmi, and of pala or jackfruit in the worship of Lord Vishnu. If the sacred tree happened to fade or perish, it did not cease to be sacred and worship was still continued. Thousands of sacred groves have been documented, ranging from a few trees to forests of many acres. Early people throughout India maintained the tradition of sacred groves and forests.

In this article I have made an attempt to explore the importance of the sacred elements and their role in the ecological tradition. Unfortunately, these traditional sacred elements are subjected to severe biotic pressures. Indiscriminate exploitation, excessive demands for commercial purposes and other such reasons have affected these ecological heritages.

Introduction

Traditional knowledge plays a very important role in the conservation and management of nature and natural resources. In ancient days the Tamils classified the land into five different types, namely the forest (kurunji), the pastoral region (mullai), the desert (waste) land (paalai), the coastal area (neidhal) and the riverine plains (marudham). It is also significant to note that each one of the zones was named after a flower unique to the region.

At this juncture, I shall take a look at the traditional knowledge on the conservation of sacred elements. Local knowledge systems have been found to contribute to sustainability in diverse fields such as the conservation of sacred elements; some places have been named after plants and animals, sacred groves, sacred trees, remnant tree worship, sacred gardens and sacred animals. Local knowledge has also been found useful for the revival of folk traditions in Tamil Nadu and these traditions are useful for the conservation of the sacred elements.

In Tamil Nadu, local practices of vegetation management were perhaps derived from the basic ecological concepts of local communities reflected in “bio-geographical zones like concepts in Tamil tradition” (Raman, 1998). The characteristic features of bio-geographical zones are that the unit of nature is often defined in terms of five thinai and is described in the ancient literature Tolkappiam. It also briefly describes the life style of the people of each zone and their distinguishing characteristics. We also find this idea of five thinais running through the entire gamut of the Sangam works. It is significant to note that each one of the thinai (zones) was named after a flower unique to that area. Tamil literary works also give details of the representation of a primitive society and the transformation of this into a developed one, as regards the nature of polity, economy and society.

byM.AMIRTHALINGAM

C.P.R. Environmental Education Centre, 1, Eldams Road, Alwarpet , Chennai – 600 018

Conservation of Sacred Elements Traditional Knowledge of Tamil Nadu


ENVIS Newsletter CPREEC, Chennaiwar were symbolised by seven flowers: Vetchi (Ixora coccinea), vanji (Tinospora cordifolia), kanchi (Trewia nudiflora), ulignai (Erua lanatar), tumbai (Borago zeylan), vaagai (Albizia lebbeck) and Patan. Later, two more were added, karantai (Ocimum pilosum) and nochi (Vitex negundo).

Ecological traditions and name of places

Another interesting evidence for the influence of ecological factors on human settlements in Tamil Nadu is provided by the names of villages. The villages located near the hills often had suffixes like kundru (Kuntrathur, Paramkuntram) or malai (Alagarmalai); those on the banks of the rivers were named as aarur or thurai; those at the confluence of rivers as koodal (Thimmukkoodal near Chengalpet); those near the lakes were called yeri (Maran-yeri, Tiraineri, Thenneri). Villages were named after tanks (kulam) e.g. Karungulam, Perumkulam, Tiruvallikkeni (white lily tank) and even after springs (aruvi) e.g. Peraruvi (in Tirunelveli District). Tiruvaiyaru is located at the confluence of five rivers. Places named after the animals and birds are numerous. Puliyur, Pulipakkam (Chengalpattu Distrit), Karadipatti (Madurai District), Aanaiyur, Aanaika, and Maanturai (Tiruchi District) have been named after animals. Mayiladuturai and Mayilapur (after the peacock), Koliyur (Uraiyur, in Tiruchi District), Kuyilkudi (after the cuckoo) in Madurai District, Tiru-kalugu-kunram (Chengalpattu District.), Kalugumalai (after the eagle) are examples of places named after birds. Places have been named after the nature of the soil also: Semmancheri (after red-soil), Karisikadu (black soil, near Koilpatti), Manalur (sandy village), etc.

In Tamil tradition, thinai means Vetchi (Ixora coccinea), vanji (Tinospora cordifolia), kanchi (Trewia nudiflora), ulignai (Erua lanatar), tumbai (Borago zeylan), vaagai (Albizia lebbeck) and Patan. Later, two more were added, karantai (Ocimum pilosum) and nochi (Vitex negundo).

Ecological traditions and name of places

Another interesting evidence for the influence of ecological factors on human settlements in Tamil Nadu is provided by the names of villages. The villages located near the hills often had suffixes like kundru (Kuntrathur, Paramkuntram) or malai (Alagarmalai); those on the banks of the rivers were named as aarur or thurai; those at the confluence of rivers as koodal (Thimmukkoodal near Chengalpet); those near the lakes were called yeri (Maran-yeri, Tiraineri, Thenneri). Villages were named after tanks (kulam) e.g. Karungulam, Perumkulam, Tiruvallikkeni (white lily tank) and even after springs (aruvi) e.g. Peraruvi (in Tirunelveli District). Tiruvaiyaru is located at the confluence of five rivers. Places named after the animals and birds are numerous. Puliyur, Pulipakkam (Chengalpattu Distrit), Karadipatti (Madurai District), Aanaiyur, Aanaika, and Maanturai (Tiruchi District) have been named after animals. Mayiladuturai and Mayilapur (after the peacock), Koliyur (Uraiyur, in Tiruchi District), Kuyilkudi (after the cuckoo) in Madurai District, Tiru-kalugu-kunram (Chengalpattu District.), Kalugumalai (after the eagle) are examples of places named after birds. Places have been named after the nature of the soil also: Semmancheri (after red-soil), Karisikadu (black soil, near Koilpatti), Manalur (sandy village), etc.

The culture and lifestyle of the ancient Tamils were deeply intertwined with trees, foliage and flowers. On special occasions, the kings of ancient Tamilagam decorated themselves with particular flowers: the Cheras with pondhai / panam poo (flowers of Palmyra palm), the Cholas with aathi, and the Pandyas with vembu (Neem). The objectives of battle were indicated by specific flowers such as vetchi, vanji, ulinai, kaanchi, thumbai and vaagai. Seasonal behaviour like flowering, producing new leaves, or shedding of flowers and leaves was taken as an indication of future happenings. Before waging major wars, warriors prayed in front of the Unna tree for an indication of the result.

in This tree was revered by devotees for its unfailing prophetic attributes. The king in times of war, appealed to this tree to bloom in emerald verdure as a token of victory to the king (Purapporul Venpamalai, 243). If the result of the battle was going to be in favour of the king, then the Unna maram (Grewia tilifolia) would display fresh foliage and stand erect and strong and if he were to face defeat, then it would be weak and dry (Padittruppathu, 40).

In each kingdom, a particular tree became part of the regal retinue and paraphernalia. The king worshipped that tree and a healthy and strong tree represented the king and his rule. Such trees were known as kaaval marangal. In battles, kings established their victory by slashing the kaaval marangal of their opponents. Madurai Kanchi (153) refers to the victory of Pandyan Nedunchelian (Padittruppathu, 11 12). Similar reference is made to celebrate the victory of Imayavaramban Neduncheralathan over the kadambas by cutting the kadamba tree which was their kaaval maram. Much of the available literature gives us extensive information about the same (see Subramania Pillai 1948, James 1971, and Aravanan 1980, 1981). All these facts clearly indicate the unique dimensions of the cultural integration of the ancient Tamils, taking specific examples to illustrate tree worship, sthala vrikshas (sacred plants) and sacred groves (Anantanarayanan Raman and Arunai Palavarayan, 1998).

Sacred Plants

Tamil tradition and culture have successfully preserved biodiversity through the ages. An interesting feature of the temples of Tamil Nadu is their association with plants. In India, the antiquity of tree worship can be traced back to the Vedic Period (Vanaspathi and Vanadevatas). Trees came to be regarded as abodes of certain deities: the asvatha or pipal tree, the vatapathra (banyan) and the tulasi (basil) symbolised Vishnu; the vilva tree symbolized Shiva and the kadambu tree symbolised Muruga. Some temples were erected in places where such trees were worshipped and, in course of time, they came to be associated with the temples as sthala vrikshas: the jambu tree with Jambukesvaram, the mango tree with Ekambareswarar Temple and the fig (athi) tree with Attiyur (Varadaraja Perumal Temple, Kanchipuram). Madurai Meenakshi is described as kadamba-vana-vasini. The temple trees were given special

care and preserved. Certain flowers were associated



with specific temples, e.g. mahilam flower in Alwar Tirunagari. Many temples are described as located in sacred groves e.g. Chidambaram was in a thillai (a mangrove) forest. Srirangam on the banks of the Kaveri was located amidst thick groves of many trees and was described graphically by Thondaradippodi Alwar in his Tirumaalai. It has the punnai tree as the sthala vriksha. Alwar Tirunagari in Tirunelveli district has the tamarind tree as its sthala vriksha because the saint Nammalvar did penance under it and the sacred tree itself is worshipped as Thiru-pali-Alwar.

The sacred plants are symbolic of a single genetic resource and play an important role in the conservation of biodiversity. The social, economic, medicinal and environmental importance of these trees was recognised and the sacred tree concept evolved as a means of conserving the land’s rich plant genetic diversity. The sacred trees represent various geo-climatic habitats. Sacred plants play a very important role in ecology. Sacred plants provide food, shelter and nesting substratum for several species of birds and squirrels. All individuals of certain species are totally protected. For instance, Banyan, Pipal and Indian Fig are afforded total protection in India. Ficus is now considered a keystone resource playing a significant role in the conservation of many insects, birds and mammals. It is also an important species providing the site for beehives in a village near Tiruchirappalli. Due to their ecological value and effective properties, sacred plants continue to be used in the religious and social ceremonies of the Hindus. The five most sacred leaves of peepal, Cluster fig, white fig (Ficus lacor), banyan and mango are ubiquitously employed in making prayers and offerings. On auspicious occasions, mango leaves are tied to a string and hung on doors as a welcome banner and leaves of purasu and banyan make workable plates and bowls during community feasts. Leaves of some other trees are also customarily offered to deities e.g., Vilvam (Bengal quince) to lord Siva, of banana and Arjuna to Lord Ganesha, and of kontrai (Cassia fistula) to all the gods and goddesses. The red flowers of the Indian coral tree are used in the worship of Lord Vishnu and Lord Siva; of Alari (Nerium indicum) in the worship of Lord Siva and the Sun-god; of ketaki (Yucca gloriosa) in the worship of Lakshmi, and of pala or jack fruit in the worship of Lord Vishnu.

The use of some flowers is prohibited in worship rites like vaagai (sirisa or parrot tree) in the worship of Lord Ganesha and vengai (Pterocarpus marsupium) in the worship of Lord Siva.

Areca nut which symbolizes Lord Ganesha is commonly used in various rites. Banana is offered to Lord Vishnu and Laksmi on the eleventh day of the bright half of Pausa (December-January) and to the Sun god on the sixth day of the bright fortnight of Kartika (October-November). Mango and vilvam fruits are also included in the worship material-the former is offered to all gods, the latter especially to Lord Siva.

The wood of sacred trees like vilvam, banyan, vanni, purasu and peepal is never used as fuel as it is believed to invite the wrath of gods. But it is employed in other ways in sacrificial rites and ceremonies. Sandalwood is turned into paste and applied to the forehead. The wooden seat used during the sacred thread ceremony is made of mango or flame of the forest; the brahmacarin is also made to walk with a stick of purasu. During the sacred thread ceremony a brahmacarin has to perform the sacrifice using peepal twigs called samit. After a person dies, twigs of vilva are placed near the central pillar of the house and those of neem scattered near the corpse. Devotees of Shiva wear the seeds of the Rudraksha as rosaries which are used in meditation. The Indian Mesquite tree (Prosopis spicigera) is the most feared and respected because it represents the planet Saturn, and Agni, the powerful Fire God.

Leaves in Indian Traditions

Mango leaves play a very important role in all traditional functions such as birth and marriage in India. It is believed that the mango leaves are associated with prosperity, pleasure and purification. Mango leaves are strung on a thread and referred to as the torana and hung on the doors of the house during cultural and religious celebrations. The reason is that the mango leaves are thick and sturdy and longer lasting than other types of leaves. They also generate oxygen and absorb carbondioxide. Therefore, they are widely used in pujas and festivals where large crowds gather (http://www.indianselections.com). No Indian wedding is complete without mango leaves.



that to keep the spirit dwelling in the stump of the decayed tree, the usual offerings and worship should be carried on regularly as evidenced by the Pattinappalai 246-249; Agananuru 287:4; 307:22: Tirumurugatruppadai, 226; Pattinappalai-249; Tiruvilaiyadarpuranam, 18.

A kadamba tree (Anthocephalus cadamba) once flourished in the Meenakshi Sundareswarear Temple at Madurai. Today only the stump remains and is covered by a silver plate. In Tirupadhiripuliyur, the remains of the padhiri tree (Sterospermum suveolens), under which Goddess Sivagami performed penance to get rid of her sins, are covered by copper plate. In Tiruvothur, the base of the ancient panai (Borassus flabellifer) is covered by copper plate, which is circumambulated and worshipped by the devotees (Sundara Sobhidharaj, 1991). In Kutralam, the remnant base of the perished kurumpala tree (Artocarpus integrifolia), has been protected in a separate room. Later the Tamils sculpted the image of the former sacred tree and worshipped it. An excellent example for this is: in the Ekambareswarar Temple, where there is a sculpture depicted with woman hugging the mango (Mangifera indica) tree and in Tiruvanaikka, the goddess is worshipping the lingam under a naval (Syzigium cumini) tree.

There are several examples of sculptures of trees: in Kutralam people worship the lingam under the kurumpala;, in Kurukkai, the tree is worshipped by the goddess and rishis; in Tirukuvalai, the lingam under a tree is worshipped by the king and others; in Anbilalandhurai, the lingam under the tree is worshipped by a king; in Tirukottai, a rishi sits under the kottai chedi (Ricinus communis) and in the five metal sculptures of the Tirumangalam temple, one of the nayanars is seen under the kontrai tree.

Sacred Groves

In the Tamil literature of the Sangam period (300 BC., - 300 AD.), people were seen as one of the components of five different ecosystems. Each ecosystem had people carrying out their unique habits of hunting, gathering, cultivating and worshipping deities. It appears that the ancient deities of Tamil Nadu are the present deities worshipped in villages under different names. These are the Sacred Groves. These sacred groves, dedicated

Mango leaves are included in the mixture of five

elements used to purify pregnant Hindu women. The

child’s cradle is surrounded by mango leaves as a good

omen.

Betel Leaves (Piper betel), are deep green, heart-

shaped leaves of betel which are popularly known

as paan in India (The Wealth of India, 1969). It is

considered sacred by the Hindus and it is believed

to be the personification of the palm of Goddess

Lakshmi. All Hindu ceremonies culminate in the

distribution of betel leaves (Subramanyam, 1979). In

Indian weddings, alliances are sealed by exchanging

the tamboolam. Any invitation is distributed with

tamboolam and every event in the wedding is

celebrated with betel leaves. Normally betel leaves

are chewed after meals for digestion and as matter of

pleasure. There are numerous references to the paan

leaf in the ancient Indian literatures. Betel leaves are

rich in medicinal value. They are invigorating and

energizing; they kill germs and bacteria, and they are

an anti-cold chewable recipe. The black betel leaves

are said to be constipating and the white betel leaves

eliminate cold and are a laxative and help in the

process of digestion. According to Birdwood (1986),

Plantain leaves are used on most of the auspicious

functions, to serve food. Other than the mango,

betel and plantain leaves, each house in India are

decorated with coconut fronds (kurutholai) during

social, cultural and religious occasions. In Kerala, the

essential component of the Theyyam (ritual dance of

Kerala) costume is the coconut. Tribal groups residing

in the island of Car Nicobar also dress themselves in

coconut fronds while performing the Nicobarese

dance during the Ossuary or Pig festival.

Remnant Tree Worship (Kandhu worship)

The Tamils considered the tree sacred and worthy of

worship. If the sacred tree happened to fade or perish,

it did not cease to be sacred and worship was still

continued. The withered tree after some days would

wear away, except for the lower part of the trunk. This

part of the tree, in the form of a stump, was worshipped

by the people who preserved this last vestige of the

stump, referred to as kandhu. The people believed



to local deities or ancestral spirits, are found all over

India. Most of these are associated with reservoirs,

ponds, springs or streams and many of them are

located in catchments near the origins of springs

or streams. Thousands of sacred groves have been

documented, ranging from a few trees to forests of

many acres. Such sacred groves are of increasing

interest to nature conservation because they help

preserve threatened plants and animals.

Early people throughout India maintained the

tradition of sacred groves and forests. Amman

or the Mother Goddess is enshrined in one of her

many forms as Kaali, Maari, Pidaari, Ellai, and so

on. In front of the shrine is either a natural pond or

artificial tank. Surrounding the shrine and the water

body are the male escorts or consorts of Amman,

generally regarded as ferocious spirits or Veerans

(brave warriors), such as Ayyanaar, Karuppusamy,

Muniyaandi, Muneeswaran, and Madurai Veeran.

Sacred groves and forests are an area of conservation

as well as a spiritual retreat. They probably represent

the single most important ecological heritage of the

ancient culture of Tamil Nadu. There are references

found in Tamil literature about the groves, but the

tradition probably goes further back in time, to food-

gathering societies who venerated nature and the

natural resources on which they depended for their

existence.

Local deities have a significant role in the socio-

religious life of the local people and the fear of these

deities prevails among the villagers, which prevents

them from entering the forest to destroy it. Untimely

death, epidemic, famine, wild animal attack and so on

are considered as the deity’s fury. The nature of this

fear was easily conveyed through popular folk belief

and tales. These stories considerably highlight the

socio-cultural and religious elements of fear through

which these forests were being guarded. This also

reveals how a community imposes a discipline

on itself and how the fear of a deity compels them

to follow the simple rule to conserve the dedicated

sacred elements such as sacred groves or a sacred tree.

The sacred groves, being the home of the local flora

and fauna, represent a mini biosphere reserve, making

them an essential part of the conservation process.

The rich plant life helps to retain subsoil water and,

during the hot summer months, the pond in the grove

is often the only source of drinking water. The groves

are a unique form of biodiversity conservation and are

living example of the Indian tradition of conserving

the ecology as a natural heritage.

Sacred Gardens

Kings, nobles and merchants maintained gardens for

the supply of fruits and flowers for ritual offerings in

the temples. From the literary and epigraphic sources

we come to know that our temples were located amidst

groves and fertile fields, e.g. Alagar malai which was

called Maal-irum-solai. Alwars and Nayanmars who

visited the villages in every nook and corner of Tamil

Nadu always made it a point to describe the flora and

fauna of the area. Good examples of these are the

morning songs (tirupalli-eluchi) of Tondaradippodi

Alwar (on Srirangam) and Manikkavasagar. The

inscriptions of Srirangam provide numerous

instances of grants for gardens and orchards to the

temple. Special staff was employed for maintaining

the gardens. They were called tirunandavana-

kaingkarya and lands granted to the gardens and their

maintenance was known as tirunandavana-puram.

An interesting inscription of 10th century AD refers

to the reclamation of land on the banks of the Kaveri

that were damaged and silted after severe floods

made them unsuitable for wet crops. Hence they

utilised them for gardens. A record dated 1316 AD at

Varadaraja Perumal Temple, Kanchipuram, mentions

a royal grant for the maintenance of a flower garden

(pushpavanam) and four lotus tanks for the supply

of water, flowers and vegetables to the temple. Twenty

gardeners were appointed for the purpose. The record

gives a list of trees and plants therein like javanthi,

alari, jaathi, champaka, maadulai, mango, coconut,

orange and lemon.



Shrines on the Road

Another important tradition is the worshipping of open-air shrines otherwise called the rathya vriksha. Almost all the villages of Tamil Nadu are studded with different types of temples and deities. Some of these temples represent the deity symbolically. They are worshipped in the form of natural landmarks, such as the bank of water bodies, rivers and streams or as a tree. Many such shrines exist in the streets of differ-ent communities, viz., a sacred stone covered by the roots of a banyan tree, a tiny niche tucked into the side of a building and an ancient carving resting on a cement platform at a crossroads. The shrines them-selves are relatively simple and they are simply cov-ered and open. These are called open-air shrines. The simplest form of shrine can consist of a pile of stones on the bank of the water bodies, rivers and streams. Villages often have a number of shrines dedicated to different deities located at the periphery of the village. One can find the image of Lord Ganesa under a pee-pal tree on the banks of a lake, ponds and rivers and its shrine is open to the skies. It is believed that Lord Ganesa fulfills desires. Where the shrines contain an-thropomorphic images of the deity, they are usually roughly carved in stone, garlanded with flowers and sometimes dressed in clothing.

Most of the roadside shrines in Tamil Nadu are associated with reservoirs, ponds, rivers, springs or streams. Many of these shrines are housed under trees such as banyan, peepal and neem. These trees are never felled, but the leaves may be lopped for fodder and small twigs are used as fuel wood. Trees also provide protection to bunds of the reservoirs, ponds, rivers, springs or streams and the water from these resources is used for bathing, irrigation and drinking. These plants protect several plant and animal species valuable for food, medicinal and other uses. Despite increased pressures, these plants protect and shelter many animal species which might have vanished otherwise in the surrounding environment, often including endemic and endangered species. For example, the peepal is now considered a keystone resource playing a significant role in the conservation of many insects, birds and mammals (Terborgh 1986). Therefore, these plants act as anti-microbes, air purifiers and absorb the pollutants and give good air and cool climate. In general, there are as yet no detailed accounts or inventories of biodiversity in these plant species.

Sacred Animals

Another tradition worth mention is the worshipping of animals in Tamil Nadu. Several animals have been considered sacred by one or more communities. The most common sacred animals are the tiger, cow, peacock, tortoise, cobra, elephant, monkey, buffalo, bear, jackal, dog, deer and black buck (Presler, 1971). The tradition of attributing sacred qualities to plants and animals may go back to the days of hunter-gatherers and shifting cultivation (Subash Chandran and Gadgil, 1993). Sacred animals became the mounts of various Hindu gods and goddesses, symbolizing the character of the deity and integrated with the iconography.

Sometimes animals developed sanctity by this association, such as the swan, eagle and bull who are the vehicles of Brahma, Vishnu and Siva respectively. The characters of the animals are used to symbolize the benevolent nature of the Gods. Often, the option of the specific animal for a God is associated with esoteric meaning. For example, the vahana of Durga is the lion. Some of these animals are sacred in themselves, such as Ganesha the elephant headed god, Hanuman the monkey god and Naga the snake god. By recognizing the divinity in animals, the Tamil tradition gave them an equal position unparalleled in any other tradition. Of all the animal gods, the most popular god is Ganesa who is believed to be the remover of obstacles. The vahana namely, mooshika or mouse represents desire – the reason for which is obscure.

Besides the above, the most worshipped is Hanuman, the monkey-God. Hanuman is portrayed as a devoted servant of Lord Rama. He is known to be celibate and his devotion and reverence towards lord Rama is renowned. The myth speaks of the feats of this character that brought about the fall of a mighty king Ravana and secured the release of Sita Rama’s consort.

Snake worship was very popular during the Sangam Age. Kurunthogai (282) mentions that the people who worshipped the snake (Nagam) god lived under the marudha tree (Terminalia arjuna). Its veneration is also an important part of Tamil tradition.



Snakestones are found all over Indian temples and sometimes under the peepal and neem trees. It is the image of the cobra with its two-eyed hood on a stone that is worshipped. Women desiring children erect snake stones under these sacred trees and these stones have stylized cobras carved on them to represent the Goddess Nagammal (snake goddess). These were usually as mentioned earlier erected under neem or peepal trees and were offered prayers and rituals. Women take an early morning bath and circumambulate these trees (Ayyar, 1982). There is a belief that an infertile woman can conceive if she offers prayers to the goddess Nagathamman. Vows are sometimes made at a snake shrine with the object of conception, and if a child is born, it is named Nagappa or Nagamma (Thurston, 1975). This is believed to bless the worshipper with wealth.

In addition to these, Tamils also worship the puthu (anthills), a residing place of snakes, and offer oblation on the auspicious days. Puthupet near Puducherry is named after a sacred puthu. There is also an association between snakes and trees, both being symbols of fertility and the roots of trees, like the termite mound, is seen as an entrance to the otherworld. The mounds are frequently marked with ash and offerings of milk or eggs are made to the resident Naga. Another interesting tradition is to feed the birds. At the temple of Vedagiriswarar, on top of the hill Thirukazhukundram, there is a tradition that two Brahmany kites visit the temple on the hill every noontime when they are fed. Thus, the place is named Thiru Kazhukundram (Thiru + Kazhugu + kundram). Besides, places such as Kazhugumalai are named after the Brahmany kite or Garuda.

Temple Tanks Hundreds of years ago when the magnificent temples of Tamil Nadu were being constructed large water tanks were also built near each temple. The ancient Indians had not only understood the importance of water but had also invested it with great sanctity. Tirthas or Teerthas are holy rivers, lakes, ponds, water bodies near a temple or in a sacred spot. Traditionally, settlements were situated around temples and temple tanks were the focal point of all activities. Water was treated as the foremost of the five elements (paanch tatva). Perhaps the primary reasons in constructing these tanks must have been functional. In India, the sacred tanks are known by different names. In Tamil Nadu they are known as koil kulam or saravana poigai.

In Karnataka they are called kalyani, kulam in Kerala, pushkarini in Andhra Pradesh and Rajasthan, vavs or baolis (step-wells) in Gujarat and sarovar in Kolkata, Punjab and Haryana. For example in Tamil Nadu, the temple tanks are the places of socio-religious and cultural activities. These are situated in the very centre of the village and are the repositories of age old rituals. Sacred places, deities and sacred water, the temple and the tank fulfilled all the requirements of a pilgrimage. Several temples had two tanks, one of which served to cleanse the pilgrim while the other was preserved for the deity’s ritual bath or abhishekham; also, these helped nurture the gardens which provided flowers for many rituals. These kovil kulams played several important roles they served the ritual needs, increased the prosperity of the areahelped recharge and maintain the groundwater level and generally helped to preserve the local ecology.

Sacred Mountains

Mountains are one of the very prominent and awe inspiring physical features on the surface of the earth. Since time immemorial they inspired feelings of religiosity and spirituality in the minds of men. In India especially, the Himalayas have always been considered the abode of the gods. Mt. Kailash in Tibet is considered as the home of Lord Shiva. Similarly, Mt. Govardhana in Brindavana is holy because of its association with Lord Krishna. Traditionally, saints and sages have always retreated to the Himalayas in search of religious experience.

The vertical axis of the mountain drawn from its peak down to its base links it with the world axis and is identified as the centre of the world. This is believed of Mount Meru of the Hindus. In Tibet, Mount Kailas, one of the tallest peaks in the Himalayas, near the source of the Ganges, is venerated by and is a pilgrimage site for Hindus, Jains, and Buddhists. Buddhists regard this mountain as a mandala. The other important sacred mountains of India are Govardhana at Brindavan in Uttar Pradesh; the Aravallis, the Vindhyas, the Satpuras and the Sahyadris, in southern India, Simhachala near Visakhapatnam and Tirumala Tirupathi in Andhra Pradesh; Sabarimala in Kerala, Palani, Pazhamudhir Cholai, Thiruparanguntram, Marudhamalai, Thiruthani and Thiruvannamalai in Tamil Nadu. Sacred mountains played a vital role in the conservation of the local ecology and the environment. A variety of themes are often found within sacred mountain traditions. The beliefs



demonstrate an important link between the community’s cultural identity and traditional patterns of land conservation. Sacred mountains are distinguished from other sacred sites as being exceptionally comprehensive ecosystems.Indigenous communities have long realized the value of the high diversity and natural resources within mountains and that mountain are resources of nature which nurture. The sacred mountains have been protected due to cultural beliefs and this has resulted in precious water, timber, flora, fauna, and other natural resources being maintained and preserved for future generations.

Conclusion

The ancient Indians attached great importance to the preservation of natural resources and biodiversity. These resources were considered not only a source of material well being but also a reflection of the character of the state and the citizens. In this article I have made an attempt to explore the importance of the sacred elements and their role in ecological traditions. The ecological traditions are very important to mankind and ecological sites have played key roles in regulating various functions such as hydrological cycles, rainfall, temperatures, local climatic conditions and support to bio-diversity. Of course they also provide significant economic support to the society and to the local peo-ple in various ways. Unfortunately, ecological traditions have been subjected to severe biotic pressures, with in-discriminate exploitation, excessive demands for com-mercial purposes and various other such reasons. It is time we revived ecological traditions and realise the role they play in conservation.

Acknowledgement

I wish to express my gratitude to Dr. Nanditha Krishna, Honorary Director of C.P.R. Environmental Education Centre for her constant encouragement and valuable guidance.

Reference

Amirthalingam, M., 1998, “Sacred Trees of Tamil Nadu”, C.P.R. Environmental Education Centre, Chennai.

Anantanarayanan Raman and Arunai Palavarayan, 1998, “Recognition and Conservation of Plant Resources in Ancient Tamilagam: Some Random Thoughts”, In Nanditha Krishna (ed), Ecological Traditions of Tamilnadu, Pp. 16 - 24, C.P.R. Environmental Education Centre, Chennai.

Aravaanan, K.P., 1981. Tree Worship in India and Africa - A Comparison (Tamil), World Tamil Research Centre, Chennai, India.

Aravaanan, K.P., 1980. Anthropological Studies on the Dravido-Africans, Paari Nilayam, Madras, India.

Chandran, M.D.S., and Gadgil, M., 1993. Resource Use systems and maintenance of Biodiversity in Pre and Post – colonial India”, International Israel, S., and Singlair, T., (ed.), 1989. Indian Wild life, pp. 28–33, APA Publications (HK) Ltd ., Singapore.

Ferguson, James, 1971. Tree and Serpent Worship, Indological Book House, Delhi, India.

Jagadisa Ayyar, P.V.,1982, “South Indian Customs”, Asian Education Service, Delhi, Pp. 89 – 91.

Pressler,H.H.,1971. Primitive religion of India, Christ Literary Society, Madras.

Raman, K.V., 1998, The Ecological Tradition in Tamil Literature and Epigraphy”, In Nanditha Krishna (ed), Ecological Traditions of Tamilnadu, Pp. 16 -24, C.P.R. Environmental Education Centre, Chennai.

Sobitharaj, Sundara, K.K., 1994. Thala Marangal, Sobitham, Madras.

Subramania Pillai, G., 1948. Tree worship and its Ophiolatry, p. 99, Annamalai University, Chidambaram.

Terbrogh, J. 1986, Keystone plant resources in tropical forest. In Soule, M.E. (ed), Conserva tion Biology- The Science of Scarcity and Diversity, Sinauer Associates, Sunderland, Massachusetts.

Thurston, E., 1975, “Ethnographic Notes in South India”, Part II, p. 424, Delhi. “The Wealth of India”, 8: 84-94, CSIR, New Delhi, 1969.

Subramanyam, T.V., “Medicinal Role of Betel leaf”, The Indian Review, Vol. 75, No.8, Pp. 22 - 27, 1979.

Guha, P., “ Betel leaf: The neglected green gold of India”, J.Hum.Ecol., Vol. 19 No.2, Pp. 87 -93, 2006.

Birdwood, G.C.M., “The Art of India”, British Book Company, 1986. Dagar, J.C., “Trees and Shrubs in Religion and Mythology”, Tree World: News letter of Peekay Tree Crops Development Foundation, Vol.3, No.6, 1995, Kerala.



BHOPAL: The 7th national tribal healers’ workshop and exhibition of tribal medicines underway at Indira Gandhi Rashtriya Manav Sangrahalaya (IGRMS) concluded here on Sunday.

While expressing the pleasure over the workshop on the occasion, director of the museum, Prof KK Misra said this is indeed a great occasion and mandate of the Manav Sangrahalaya that the representatives of tribal medicines from 18 states across the country had assembled for the national workshop and shared their immense medical knowledge and indigenous traditional system, thus contributing to the well-being of the community.

On this occasion, joint director, IGRMS Arun Kumar Shrivastava, administrative officer, S C S Rawat, assistant keeper, R M Nayal, Sudhir Srivastava and other officials and staff were also present on the occasion.

News Clippings

INdIRA GANdHI RASHTRIyA MANAv SANGRAHALAyA

WoRKSHop CoNCLudeS

(Courtesy : Times of India, 26th November, 2012)

WoRKSHop oN SACRed GRoveS HeLd

(Courtesy : Times of India, 16th december, 2012)

Sacred groves are important forest ecosystems with high biodiversity and cultural conservation values. At least 1 lakh sacred forests have been reported from different parts of the country. However, today a matter of great concern is the gradual erosion in belief system and weakening of the governance structure of the sacred grove institution.

“It is essential now that the scientific conservation values of these critical ecosystems are explained to the people based on hard data, facts and evidences,” said, Prof S K Barik, while explaining objectives of workshop on Assessment of Ecosystem Services of Sacred Grovesat Indira Gandhi Rashtriya Manav Sangrahalaya (IGRMS) on Saturday.

Dr K Haridasan on this occasion discussed about the importance of sacred groves on human health and in various economic benefits. Other experts viz Dr M D Subhashchandran, Prof M Janarthanam, Prof Parthasarathy and others also delivered their lectures related to sacred groves.

Prof K K Misra, Director, IGRMS expressed the spiritual and cultural dimension along with importance of sacred groves. He also explained how sacred groves carry symbiotic relations with humans and in binding good community life.

After this, visit and ritualization to sacred groves from various states such as Rajbhashi (West Bengal) Sarana (Jharkhand), Lai Haroba (Manipur) and others were performed by the related communities at the premises of the Sangrahalaya.

SACRed GRoveS SuRvIve MINING AS SuRRouNdING foReSTS Go

(Courtesy : Times of India, Goa, January 23, 2012

SURLA/CAVREM: Surla in north Goa and Cavrem in the south are characterized by their bright red landscape stripped of the green cover by rampant mining. But between the red, that dominates the mining ravaged region and the odd clusters of cashew and coconut plantations, that a few locals are struggling to keep alive, a couple of patches of tall natural forests stand splendidly.

Most of the forest cover in the mineral rich regions has been put to sleep, to excavate the wealth lying below it, with the exception of these few patches that have survived by virtue of being sacred groves or devrai or vanrai. Touching these could, for the mine owners, mean pressing the religious and sentimental nerves of the villagers.

Purvatli devrai in Surla is a rare patch in the region of about 5,000 sq m of natural cover and is the very basis of the ancient religious practices of 6,000 villagers.

“At the foot of the Purvatli devrai are 70 to 80 hectares of paddy fields. For generations, the harvest never went to the village unless the first cooked rice from the produce was offered in a ritual ceremony to the spirit of the devrai. The paddy fields now lie uncultivated as they are useless following years of layering with mining silt, but apart from the paddy offering all the other religious practices continue to date as they have been going on for generations,” Surla plantation owner Uday Natekar said.

The family of Uttam and Shevanti Volvoikar resides in a house bordering the sacred groves and has served as the guardian of the devrai for years.

“Women cannot enter the devrai when they are menstruating. You cannot cut trees from the groves. We have to sacrifice a goat and make other offerings as prescribed at different times of the year and there are several other restrictions imposed on the villagers to keep the sanctity of the devrai. If any villager does anything offensive, till date my family can hear the spirit of the devrai crying at our door during the night. We have to then ask for forgiveness,” Uttam said.

Until the mining ban, excavation was taking place threateningly close-within 500 meters-of the devrai.

Though mining activity has been temporarily halted, Surla’s two existing groves-Purvatli devarai and Kontinnchi devarai-are today a far cry from their original glory.

“The cover in the devrai was so dense (until most of the forest cover was swallowed by mining) that not a ray of sunlight would fall on the ground below the trees. Many trees in the devrai are now dying as there is no forest cover in the surrounding areas,” Shevanti said.

Sacred groves are mostly located on mountainous areas and the devrai could be an ancient system to protect the water source of the village, Natekar said.

The devrai are full of trees and plants known for their medicinal wealth.

“From an antiseptic to cure for cold and ring worms, the devrai has medicines to offer for all illnesses. Till date, going to the doctor is our last resort,” plantation worker Sadanand Volvoikar said.

It does not mean that devrais have been unaffected by the onslaught of mining. Mahardando is a third sacred grove in Surla, which has been partly claimed for mining, but attempts were made to appease villagers by shifting the main place of worship to another site in the hamlet of Baiyam.

“No one from the village was willing to use an excavator in the devrai. A Muslim from outside the region was brought for the job. Even the mine owners performed several rituals to ask for forgiveness before mining began,” an elderly villager said.

Cavrem is a village of tribals in the interiors of Quepem taluka that witnessed some of the most aggressive protests to regulate ruthless mining activity in the region. Nilesh Gaonkar, who spearheaded the movement, said, “One of the reasons devrai cannot be claimed by mine owners is that it is land which for generations does not belong to any one person. But in Cavrem our lives are so closely interwoven with practices in the devrai that no mine owner will think of harming its sanctity anytime soon.”

vANISHING ‘SACRed GRoveS’ of MeGHALAyA (Courtesy : Zeenews.com, press Trust of India -pTI)

Shillong: Patches of forest measuring anywhere between 0.1 hectare to 1200 hectares and which are bio-diversity hot spots have been unique to Meghalaya for centuries, but now they are falling into disarray owing to reasons as diverse as poverty, cultural change and migration.

Local Khasi tribes consider the forests as “sacred groves”, some of which have even little streams crisscrossing them, but yet poverty of their owners is forcing them to sell the exotic varieties of trees and other resources found there.

There are hundreds of tribal clans whose forests have not been documented and they are diminishing due to harsh economic circumstances and unplanned human activity, The chairman of the Grand Council of (tribal) Chiefs, JF Kharshiing, said.

Calling for urgent attention of the government to the dwindling forests, Kharshiing said. In view of the global concern on climate change, the government should take immediate steps to engage with the owners of the rare forests in the state.”

Kharshiing, who is also the co-chairman of the Meghalaya State Planning Board, said the government should institute some sort of incentive and award system to preserve the forests.

Surrounded by Castanopsis Kurzii trees, the forests are considered “nature’s own museum” with a treasure trove of unique flora and fauna including plants seldom seen in other parts of the world. Aroids, pipers, fern-allies and orchids are found in abundance in these groves.

So far 115 such “sacred groves” have been documented in the state even as researchers engaged in the study believe that there are many more which are yet to be documented due to fund constraints.

“We have so far documented and listed 115 sacred groves located in different parts of the state. Most of them are found in Khasi hills (West, East and Rib hoi), Jaintia hills and a few in the Garo hills,” a professor at the North Eastern Hills University, B K Tiwari, said.

“We are moving for getting financial supports from funding agencies for our new projects on sacred groves, but we have suggested to the State Forest Department to get the work done as ours is more for academic purposes,” he said.

Tiwari acknowledged that the state government had extended financial help to the Mawphlang grove, located about 25 km south of Shillong, but wanted other groves to be equally paid attention to.

The researcher said that the NEHU has decided to propose to the government to explore the possibility of providing incentives to all those community-preserved forests to help them continue to manage and preserve them.

Research scholars at the NEHU have documented a total of 546 vascular plants, both flowering and non-flowering, from the five groves in Jaintia hills alone.

Angiosperms with 515 species were the dominant component followed by 28 species of pteridophytes and 3 species of gymnosperms. A total of 110 angiospermic families, 15 pteridophytic and 3 gymnospermic families were identified from the five sacred groves.

While more than 3100 species of flowering plants have been documented in Meghalaya, the five sacred groves alone contribute to about 15 per cent of the total flora of the state and 32per cent of the total flora of Jaintia Hills, Krishna Upadhya, one of the researchers, said.

He said, 91 species recorded in the five sacred groves are either rare, endangered. Out of 91 species, 60 species are endemic to Northeast or eastern Himalayas.

Upadhya said that the distribution of these species shows that 88 species are found in the Indian subcontinent, 45 species are exclusive to Northeast and 26 species are exclusive to Meghalaya. Many plants are medicinal too.

Among the other threats that scientists felt could impact these small forests are the change in people’s attitude and socio-cultural practices, erosion of religious beliefs and traditional values, increased population pressure, encroachment and destruction of primary forests.

PTI



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events

dr. Nanditha Krishna Hon. Director

R National workshop on ‘’Anthropology and Museum’ : With a view to develop an interactive network between Museum and Dept. of Anthropology in various universities and to familiarize them with aims, objectives, resources and working of this Museum 3rd national workshop of teachers of Anthropology in various Universities was organized at Bhopal from 4th to 6th October, 2012 with participation of 13 Universities. The participants were given lectures on various fields of Museology and Anthropology. They were also taken on a educational trip to Bhimbetka- a world heritage site.

R The Second Indian Biodiversity Congress was held at Bengaluru (Bangalore), the Garden City of India, during 8-11 December 2012, with National Seminar, Expo, Civil Society Meet, Children’s Biodiversity Conclave and National Photography Competition. The National Seminar and Civil Society Meet were held at JN Tata Auditorium, Indian Institute Science, Bangalore during 9-11 December 2012, with a focal theme session on “Biodiversity Heritage of the Western Ghats-Challenges and Strategies for Conservation and Sustainable Management” and 10 other themes. The three special sessions were organized during the event: (i) “Biodiversity Laws, Indigenous Knowledge, Intellectual Property Right and Bio-piracy”; (ii) “Green Politics” and (iii) IBC- GEF Special Session on “National strategy on medicinal and aromatic plants conservation, sustainable use and cultivation”.

R Kalpavriksh, Pune organized a national consultation on Future of Conservation Network On 12-13 August 2012 in New Delhi with support from Action Aid India. The Scheduled Tribes and Other Traditional Forest Dwellers (Recognition of Rights) Act (more commonly referred to as the Forest Rights Act or FRA) was

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

enacted in 2006 and came into force in 2008. To a certain extent the provisions of the FRA provide an opportunity to overcome some of the major problems facing forest governance if interpreted in its true spirit and implemented accordingly. Recommendations for future course of action emerged from these deliberations.

R The staff members of CPREEC’s ENVIS attended the National User Workshop on ISBEID & ENVIS Website Restructuring held on Feb.18-19, 2013 at New Delhi. The efforts of CPREEC’s ENVIS are appreciated by Ms. Vandana Aggarwal, Economic Adviser. Shri. S.S. Gahlout, Deputy Director General, NIC added that CPREEC’S ENVIS is also one of the “Guru Centre” for mentoring other ENVIS Centers on issues relating to content re-organisation in the CMS –driven Websites.

R Ramayana Festival and Conference was organized by C.P.Ramaswami Aiyar Foundation, Chennai during 1 to 24th February, 2013. The Festival was inaugurated by His Holiness Swamy Dayananda Saraswathi. On the 1st & 2nd February, an International Seminar was held. Over 37 papers were presented at the conference by the delegates from all over India and broad.

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