NeBIO An international journal of environment and biodiversity Vol. 8, No. 3, September 2017, 182-186 ISSN 2278-2281(Online Version) ☼ www.nebio.in

GENERAL PAPER

Role of totem trees in the conservation of biodiversity in sacred groves of : North East India

Chongtham Sanjita, Th. Binoy Singh & Th. Rojen Singh Ecology Section, Center of Advanced Study in Life Sciences, Manipur University, Imphal West - 795003, Manipur

ABSTRACT

Sacred groves are small patches of land area which cover a certain area of forest or woodland preserving unique flora and fauna and having a very rich biodiversity. They are generally associated with strict socio-cultural and religious practices and social taboos. These inherited social taboos help in the conservation of biodiversity in the sacred grove of Manipur. In each and every sacred groves there must be some plants which are strictly associated with the natural beliefs of the deities resided and protected the grove. Each species has its own uniqueness including the resting place of the deity resided, an indicator of disaster, saviour of the place etc. These plants are strictly restricted from being cutting any branches and even felling. Besides these, the other tree species growing in the sacred groves are also strictly prohibited from felling down. Therefore the totem trees of the sacred groves play a significant role in the conservation of plant species and maintenance of the biodiversity in the region.

KEYWORDS: Biodiversity, taboo, totem, woodland, socio-cultural religious practices Received 11 August 2017, Accepted 30 August 2017 I *Corresponding Author: me. [email protected]

Introduction The sacred site has been regarded as a unique place embodying was reported by Ramakrishnan, 1998: Ramakrishnan, 2002. Some the varying degree of nature associated with socio-cultural aspect of the common sacred species are Ficus of fig family (Moraceae), and play a vital role in the conservation of biodiversity (Salick et which is culturally valued across Asia region and amongst many al., 2007). The sacred sites are culturally recognised natural sites tribes of Africa (Khaneghah 1998, Michaloud and Durry 1998, having been dedicated to deities and spirits (Devereux, 2000: Ramakrishman, 1998) and Oak in central Himalaya Martin, 2000). It is a place where a number of rare flora and fauna (Ramakrishman, 1998, Sinha and Maikhuri, 1998). However, the have been preserved since generation back (Nair, 1981: Baker, value of sacred species was deteriorating due to change in land 2004).It is also a place where the traditional cultural ethics of the use activity accompanied with the loss of biodiversity. Concerning people built up a mutual relationship between nature and human the global loss of biodiversity in the tropical and sub-tropical civilisation (Pei, 1996: Rao, 1996). Several studies have also forest, the human beings must focus on the study of the role of documented the interrelationship between local ethnic people and each species and the diverse gene pool in the ecosystem. Thus local animal, plants, forest (Chen et al., 2008: He and He, 2000: Xu the present investigation explores the totem tree in the sacred and Liu, 1995). It is also reported that the developmental groves of Manipur and the role of associated belief system in the approaches focus on the traditional beliefs play an important role community that helps in the conservation of species and in protecting the villages and conserving the wealth of subsequently in biodiversity. This study will encourage further biodiversity (Rao, 1996: Liu, 2006: Yaofeng et al., 2009). study on the ecological aspect of totem tree in the biodiversity conservation in sacred groves of the region. Sacred groves are one of the sacred sites endowed with socio- cultural aspects of human civilisation that existed till date.The Materials and methods concept of sacred groves is very old and has existed since the Manipur is a land of culture, traditional customs belief and time of Rig-Veda when tree worship was quite popular and knowledge system that is existed since time immemorial. The universal. Sacred groves are the physically diverse patch of small sacred grove of Manipur is a part of the traditional culture of the conserved forest area through community participation involving Meitei, the major community of the Manipuri society. Manipur is socio – religious beliefs and taboos under the jurisdiction of the a land of the different ethnic community. Each and every local or community deity. The deity resides is associated with a community has its own traditional culture, customary laws and certain specific plant species such as a holy tree, blessed or traditional deities. However these small ethnic community has sacred depending upon the religious attitude of the people that changed its culture due to the impact of globalisation, still, they are growing inside the Grove (Khumbongmayum et al., 2004: Khan have maintained a sense of self-identity. The sacred grove of et al., 2008) was regarded as totem tree. The totem tree may be Manipur has been conserved till date by the social taboo inherited keystone species, indicator species other ecologically important since generation. There is a believed that the deities resided in species. The concept of sacred species through social evolution the sacred grove have been associated with the totem trees as

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RESEARCH PAPER Sanjita et al » Role of totem trees in the conservation of biodiversity in sacred groves of Manipur: North East India » NeBIO 8(3): 182-186 ------they are regarded as the abode of the deity itself or the abode of tree, the species was different for the different sacred grove. This another spirit which is associated with the deity. The present preserve species ranging from not evaluated species to investigation focused on the sacred grove of Manipur situated in threatened and endangered species with some supernatural belief the extreme north eastern corner of the mainland India. system associated with the deities. In other sacred groves of The present investigation was done on periodical field visit and Manipur Syzygium jambos Linn(Alston) in the konthoujam methodical interview base questionnaire method during 2013- lairembi sacred grove and Terminalia arjuna (Roxb.) weight and 2014. Local people including the management committee Arn in the Mayokpha sacred grove are the sacred trees and is members, village priest and priestess were interviewed to obtain believed to the incarnation of the deities resided. Ficus religiosa, maximum information regarding the socio-cultural aspect of the Ficus glomerata, Flacourtia jangomas are thetrees which protect holy trees and its role in the conservation of biodiversity of the the sacred grove of the Naothingkhong pakhangba sacred grove. sacred grove. The plant specimen collected for which no scientific Every year before the plantation of the paddy a ritual function is name is recorded under local flora is collected with the consent of performed in the month of May, known as Lamtaibung (in the management committee and are identified at BSI Shillong. Manipuri language). Here the head of the Sacred Grove gives a prayer to a tree (Quercus serrata) to protect the paddy field from Origin of sacred grove drought, pest and other natural calamities. Sacred groves have been reported from many parts of the world like Mexico, Ghana, Nigeria, China, Syria and Turkey, where the Belief system tribal lived and practice shifting cultivation. It was a mythological There is a belief that the known deities reside for the protection landscape, cult, paganism and Druidic practice of Old Europe, and safeguard of the community from unfaithful incidences and German, Greek, Roman, Asian, African, Indian etc. In India, many natural calamities to be happening in the area. The story of sacred communities practice different forms of worship of nature. One groves and some trees growing inside is generally associated such significant tradition of nature worship was that of providing with some mythological story generated over a generation. The protection to forests patches dedicated to deities or ancestral deity resides is associated with a certain specific plant species spirits (Khumbongmayum et al, 2004 ). They play an important role such as a holy tree, blessed or sacred depending upon the in maintaining the ecological balance, fulfilling the needs of religious attitude of the people that are growing inside the grove. people and protecting and conserving their primitive cultures Cordia grandis Roxb were considered as sacred in the lainingthou along with wild flora and fauna. In Manipur symbiotic relationship koubru sacred grove, Imphal West and Terminalia arjuna in the exists between the community and sacred groves. Sacred groves mayokpha sacred grove, Imphal West. These are protected by the of the region dispersed in unclassed, protected and reserve forest people with strict observation. If a twig was fell it was considered occupying a small to large patches of land area. It was reported as a taboo that something unwanted will happen. People offer that sacred groves of the region have existed since time some kind of pooja or religious offering to avoid unwanted immemorial (Gadgil and Vartak, 1976) and our ancestors circumstances in the locality. performed religious prayers in the forest under the traditional norms which are considered as sacred groves. ln Manipur sacred Cultural activities groves are named as umanglai or forest God. Umanglai being a The fundamental and nomenclature for the celebration of deities forest God, conserving indigenous flora and fauna as they are the located in the sacred groves of Manipur may have different views main components of umanglai. It is believed that the soul of our and meaning. It is found that our ancestor since time immemorial ancestors is associated with trees grown in its jurisdiction. The observes the celebration of worshipping the deity in the sacred umanglai is associated with the religious merry making ceremony groves is a part and parcel of life. The underlying philosophy of but there are also other places in Manipur were no merry-making the ancestor on the celebration is peace, prosperity, stability, ceremony were performed but it is culturally related to some other well-being, enough productivity besides protection of difficulties form. There are 365 sacred groves or umanglai located in Manipur in the days to come. Among all the sacred groves only a few are (Devi 2005). The actual no of sacred grove may be more on adding not organised ritual celebration but permitted to offer any prayers the additional information. We should encourage the more and as the believers intend to do so. In brief, It is also witnessed by more exploration of sacred groves of Manipur through field work our history that our forefather consider sacred groves are the holy and community survey. areas where believing Gods lives. Under these circumstances, sacred groves are always preserved and well protected. The Result ethnic community observes the celebration of lai haraoba, the Totem flora in the sacred grove of Manipur pleasing ceremony of the resident deity in the sacred group of In the selected SG-I, The Chajinglakpa sacred grove, Imphal West Manipur mostly Umang lai i,e, a kind of sacred grove where the district, Manipur, there is a total of five plant species and three annual ritual ceremony was performed by the indigenous people. woody species in SG-II. In The KalikaLairembi sacred grove (SG- There are other sacred groves where no such celebration was III)Imphal East there is a total of four totem plants which is performed instead of a ritual related ceremony on special social regarded as a totem of the grove. The details of the plant species occasion like new years day of Meitei to pray the which were considered as a totem are given in Table 1. In other prosperity and peace. The merry making ceremony of the deity Sacred groves so far inventoried, there was at least one totem

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RESEARCH PAPER Sanjita et al » Role of totem trees in the conservation of biodiversity in sacred groves of Manipur: North East India » NeBIO 8(3): 182-186 ------

Table 1. The associated belief system with specific plant in the SGs of Manipur. Scientific name Family Belief and role in conservation Tamarindus indica L. Fabaceae Resting place of deities which grows specifically in front of the temporary residence of the deities Mangifera indica L. Anacardiaceae resting place of deities which grows specifically in front of the temporary residence of the deities Stereospermum chelenoides (L.F.)DC Bignoniaceae The tree that grows very lonely on the south eastern side of the grove. This tree is regarded as the abode of angels when someone is missing in the community people used to come on the foot of the tree and pray to release the elope person secretly by the spirits Pyras pashia Buch-Ham.ex D.Don. Rosaceae The place where angels reside, and it is believed that it is the place where they use to play and spend their time. It is restricted for the people to take rest to this tree Wrightia coccinea (Roxb. ex Apocynaceae Abode of the mother goddess. It gives the consent and happiness of the deity if it Hornem.) Sims, flowers in the right season. Artocarpus heterophyllus Lam. Moraceae Abode of the deity. Bombax ceiba L. Bombacaceae Associated plant of the deity, indicates the happening in the village near future. Schima wallichii (DC) Korth. Theaceae Plants strictly associated with the resting place of the deity resided Citrus maxima (Burm)Merr. Rutaceae Abode of the deity resided, if a branch is fell down, the villagers believe that something unwanted will be happening in the community Gmellia arborea Roxb. Verbenaceae Plants strictly associated with the resting place of the deity resided was associated with the creation of the universe and evolution of Lithocarpus dealbatus in some area of sacred grove under the plants, aminals.and human being by the Creator locally known as supervision of village committee. They have extracted all the Atiya sidaba mapu in Manipuri. This festival indicates the love for firewood in three to five year and the product is shared by every nature by the indigenous people of Manipur and symbolises the household in the village. They have depended on firewood interrelationship between naturally created materials. cooking and other household activities. Such activities will give an immense pressure on the conservation of biodiversity in the Management of Sacred groves of Manipur sacred groves of Manipur. Thus human interference should be The management and conservation of sacred groves are generally regulated using scientific approaches rather than old religious done by the local people. The villagers form a local committee prohibition which is also supported by Ashish et al 2006. who manage both socio-religious practices inside the grove. It is a place where the conservation of biodiversity is practised with the Discussion belief- knowledge complex of the indigenous people possessing a From the present investigation, it was clear that the socially and strong recognition of their culture, traditional beliefs, custom and culturally recognised plants play an important role in the resources. The inherited social taboo helps in the forest conservation and maintenance of ecological balance in the sacred management of sacred groves by the management committee. groves of the region which was also supported by the studies of Rodgers, 1994: Singh et al. 1998 in a different ecosystem.In the Threats from urbanisation sacred groves of Manipur, it was observed that Ficusreliogiosa Sacred grove of Manipur is considered as ecologically unique and and Ocimum sanctum has been treated as sacred trees similarly important place for the conservation of the gene pool of the with the ancient Hindu society. The sacred trees have many social biological diversity. They are culturally associated conservation values economic values. The local priest and priestess collect sites since many generation years back. However, the impact of leaves, bark or sometimes fruit for the preparation of medicine. globalisation, the modernization of rural area and conversion of Likewise in Iran, as reported by (Khaneghah, 1998) Sacred trees urban area into city affects the conservation practices of the are related to different faiths and beliefs, and have close linkage sacred grove as people are changing their attitude and culture. with local ecological values. There are a variety of plant species The conservation practices of wood in the sacred groves are which are of high medicinal and traditional values regarded by the declining in the last decade as people give more emphasis on local people as sacred (Hussein, 1998).Wrightiacoccinea (Roxb. ex generating income for livelihood. The local community gives Hornem.) Sims, the bark of this plant is used in the treatment of preferences on the sacred grove area for generating income if the alcoholism. Local priest or priestess come to collect bark of this sites cover a larger area, conserve trees and can be viewed as plant for the preparation of de toxicant. They collect the bark after recreational places. The community attempt to convert such having a formal ritual offering to the deity. It was reported that sacred grove as eco-tourism centre but people do not have the bark of this plant is used in wood carving industry. Quercus enough knowledge of biodiversity conservation practices. The serrata (Oak) the socially worshipped multipurpose tree is also importance is given to the woody species composition. It affects symbolised as a sacred tree in some sacred grove of Manipur. It is the herb and shrub population as remove all the shrub and herb in an important fodder and fuelwood species. Quercus serrata, some sacred grove that will affect the biotic community and Lithocarpus dealbatus, Schima wallichii were also the dominant nutrient losses as it enhances the nutrient leaching to the vegetation in some of the sacred groves of Manipur. They are also catchment area. In rural areas, people planted firewood, considered to serve a variety of functions in the maintenance of

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Table 2. Cultural services of the sacred grove of Manipur Services provided Level of SG Local Management Local management committee Ceremony The annual ritual ceremony is generally known as Lai haraoba in Manipuri, The ceremony making pleasure of the deity. Nature of Celebration Annually but in SG-II prayers were performed to the deity opening door on every day, ceremonial performance did following the instruction of priest and priestess. Worshiping could be performed by any individual at anytime but its not allowed to open the door of the temple anytime as it is strongly restricted. commencement of annual The annual ritual ceremony was performed in specific months particularly in February, may and November, days of ceremony celebration is fallen on odd days based on Manipuri calendar. It completes in one day, sometimes continues to several days but in most of the SGs the merry making ceremony was performed up to nine days. There is no fixed date for performing the ritual ceremony. The specific date considered as fair day was fixed by the committee in consultation with the elder people and local priest. Ceremonial formalities Nevertheless, It is also notable that each and every deity is not bound to perform ritual ceremonies. Among the SGs which are not organised its celebration rather than ritual related offering is made of in some sacred groves. Symbol of worship Idol made of alloy, it is believed that idol was collected from different parts of the state mostly from lakes since many generations back. Plants considered as abode of the deity in different SGs are different. Animal sacrificed Cock, pegion, were made free from their cage but not in the form of elimination of species. Channa gachua uses in the cultural practice for wishing good fortune. The offering of animal is not a mandatory part of ritual ceremony. According to ancestral belief, offering of prayer is practised on the line of protective measure provided predicted misfortune in the days to come. Plant used in ritual activity Eupatorium birmanicum, Cynodon dactylon Pers, Dactyloctenium aegypticum Beaub,Toona ciliata are usually exercised compulsorily. We offer most of the plant and their parts especially flowers to the deity other than Ocimum sanctum. Gender Everybody including children is availed to enter the temple but not permissible menstruating women following a dictum. Equal numbers of men and women took part in the ritual ceremony. Benefit Social and cultural integration among the villagers, cultural promotion, customs, aesthetic value, protection of woods in the name of deity. People believe that peace and prosperity of wealth, health, stability and good climate is under the blessing of the deity. ecosystem services like nutrient cycling by depositing litter (Gauthaman et al., 2005). Components present in leave stem bark, biomass periodically and enhance humification of soil, they are flower buds and fruits of E. jambolana Lam. showed antibiotic also one of the major contributors in the sacred grove of Manipur activities (Ogato et al., 2015). Ecologically valuable species like to global carbon sequestration besides a part of biodiversity and Albizia lebbeckand Ficus glomeratawhich are reported to conserve key stone species. They are home to many wild birds and the high amount of nitrogen, phosphorous, magnesium and pollinators. Stereospermum chelenoides bears good medicinal calcium in their leaves, are found in several sacred groves of properties and timber quality. The flower is used in the treatment Manipur. Keystone species that contribute to the maintenance of bilious diarrhoea and burning sensation.The fruit is also taken and enhancement of biodiversity and socially valued by local with honey to control hiccups (Rao et al,1968). Leaf juice when communities for cultural and religious reasons have been reported boiled with oil cures diseases of the ear, teeth and rheumatism. from many sacred groves. Besides the economic importance, the Bark has anti-bacterial and anti-tuberculosis properties. The aerial sacred species in the sacred grove of Manipur has its own part extract is effective against lymphocytic leukaemia. Pill uniqueness including the resting place of the deity resided, an prepared from the leaf of this plant is also used to treat indicator of disaster, saviour of the place etc. These plants are tuberculosis (Mohammad et al.2006). S. chelonoidesis used to strictly restricted from being cut down any of the branches and treat sprain. The wood of Stereospermum suaveolens is employed even fell down. Each and every sacred grove has one or more for construction work, planks and beam, carts, carriages and totem plant act as the abode of deity which is different for waggons, furniture, cabinet work and tool handles other than different sacred groves. Thus the belief system existed since time medicinal value. It is excellent firewood and makes good quality immemorial helps in the conservation of economically and charcoal. Flacourtia jangomas, an endangered species and one of ecologically important species and over all biodiversity of the the primary host plants of the Queensland fruit fly (Bactrocera sacred groves in the region. tryoni ) (John et al., 2000) has been symbolised as a totem tree in the sacred grove of Manipur. The plant has been used in the Conclusion treatment of stomachic, toothache, gum bleeding by the local The value of sacred groves is immense as they are good sources people. Azadirachta indica, Terminalia arjuna, Acacia nilotica, and of a variety of non-timber forest product including medicinal plant Eugenia jambolana Lam. trees are known as a versatile source of species and support much faunal wealth. It can be treated as a components with bioactive properties. The Recent discovery of social institution, which permits management of biotic resources antioxidants in T. arjuna which may be helpful in the treatment of through people’s participation with associated belief system. some cardiovascular problems, including ischemic heart disease Traditional forest management must be encouraged in order to

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RESEARCH PAPER Sanjita et al » Role of totem trees in the conservation of biodiversity in sacred groves of Manipur: North East India » NeBIO 8(3): 182-186 ------protect the sacred groves located in Manipur. The construction of (Editors) Conserving the Sacred for Biodiversity Management. eco-tourism centre inside the sacred groves must be accompanied UNESCO and Oxford-IBH Publishing, New Delhi. with great care so that this does not affect the ecosystem Khaneghah, A.A. 1998. Social and cultural aspects of sacred trees in Iran. services of naturally occurred small patches of land. The method Pages 123-127, In: Ramakrishnan, P.S.Saxena, K.G. and Chandrashekara, U.M. (Editors)Conserving the Sacred for Biodiversity of removing herbs and shrubs must be discouraged by the people. Management. UNESCO and Oxford-IBH Publishing, New Delhi The herbs and shrubs layer under the canopy play an important Khan M.L., Khumbongmayum Devi and Tripathi R.S. 2008.The Sacred role in the nutrient deposition and prevents leaching of excess Groves and Their Significance in Conserving Biodiversity An nutrients to the nearby catchment areas. The species diversity is Overview. International Journal of Ecology and Environmental very rich in this strata. The manual removing method of surface Sciences, 34 (3):277-291. strata threatens the biodiversity of the herb and shrub layer and Khumbongmayum, Khan and Tripathi, 2004. Sacred groves of Manipur – soil organism. A scientific understanding of the sacred groves ideal centres for biodiversity conservation, current sciences, 87: 430- would be significantly important for designing strategies for 433 Liu, J.L., 2006. 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