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Socio - Cultural and Management Significance of Bamboos in Indian Heritage and Tradition

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Socio - Cultural and Management Significance of Bamboos in Indian Heritage and Tradition Journal of Bamboo & Rattan 63 J. Bamboo and Rattan, Vol. 18, Nos. 4, pp. 63 - 72 (2019) www.jbronline.org Socio - cultural and Management Significance of Bamboos in Indian heritage and tradition Chandrashekara U.M1 . Pavan Tikhile2 . Sruthi Subbanna3 . Syam Viswanath1* Received: 27 July 2019/Accepted: 23 November 2019 ©KFRI (2019) Abstract: In India, bamboo, its growth and its usage pects of bamboo from its use historically in medicine, for different day to day and other activities has been a socio- cultural significance and traditional knowledge in existence since long. The importance of bamboo in on growing bamboos, while simulaneously discussing Indian culture and region is also reflected in texts of its implication on conservation and management of this Vedic age (1500 B.C. to 1000 B.C.) and other texts like valuable bioresource in India. Arthashastra. It is believed that it is only in the 4th cen- tury A.D. that cultivation of bamboos reduced. Its usage Keywords: Ancient literature, bamboos, conservation, in medicines and food products have been highlighted in many of these texts. Socio cultural significance of management, socio-cultural significance, traditional bamboos have however continued to remain in many knowledge parts of India. These cultural significance have been highlighted in the study. They are a combination of em- pirical field work and literature review. Certain com- Introduction munities for instance have sacred bamboo groves either as a symbol that wards off evil spirits or as an integral Bamboos form an important group of tropical part of their worship in West Bengal. They are an inte- woody monocotyledons that have been traditional- gral component of religious gratification in temples as ly used by people in Asia for a wide variety of pur- in Kottiyoor temple located in Kannur, Kerala. While poses. It has been regarded as the major resource in certain locations of Maharashtra they are used during that meets the multiple requirements of common festivals, in other places in the state bamboo products people and also a poverty alleviator (IFAD, 2014). are integral to their religious ceremonies like marriage. The traditional knowledge is not merely limited to its For instance, today in India, it is estimated that use, it also expands to better growth and management that about 8.6 million people depend on bamboo of bamboo. Khana (505 A.D. to 587 A.D) suggested for their livelihood (FSI, 2019). There is a grow- to enrich the soils with paddy husk around bamboo ing trend in rural and urban sectors of the coun- clumps for better yield of bamboo along with many try for using bamboo as a widespread, renewable, other suggestions, many of which have been reiterated productive, versatile, low cost or no-cost, easily in more recent scientific studies. Through this study, we have elaborated on these unorthodox but relevant as- accessed, environment-enhancing resource. Be- sides this, importance of bamboo as a resource for livelihood development and alleviation of both *Corresponding Author environment and social problems is increasing 1 Kerala Forest Research Institute, Peechi, Kerala (Singh et al., 2017). However, enhancement and Email:- [email protected] sustainable management of bamboo resource base 2 Nawegaon Nagzira Tiger reserve, Gondia in the country is a tremendously complex chal- 3 Centre for Sustainable Development, Bangalore lenge (Blowfield et al.,1996; Tewari et al., 2019). To succeed, we need to depend on insights and Published online 19 January 2021 information originating from multiple knowledge 64 Journal of Bamboo & Rattan systems. Among different knowledge bases, indig- knowledge base of these traditional practices and enous or local traditional knowledge systems, de- technologies, it is ideal to utilize the participato- veloped through experimentation, adaptation, and ry approach as the user communities or practi- co-evolution over long periods of time can provide tioners and researchers get benefited in multiple valid and useful knowledge, as well as methods, ways (Balazs and Morello-Frosch, 2013). It may theory and practices for sustainable resource man- be pointed out here that in recent years, the need agement (Kimmerer, 2002; Hirsch Hadorn et al., of joint effort by multiple actors in conservation 2008). Several such knowledge are unique and and management of ecosystems and resources has are locally or regionally maintained, adapted, and been recognized (Kueffer, 2006). transmitted both orally and in practice (Nakashima et al., 2012). It may be mentioned here that the With this background, this study makes an attempt association of men with bamboo in India is as old to collate some information and experiences relat- as human civilization (Misra, 2001). However, our ed to the bamboo production-to-consumption sys- understanding of the cultivation and management tems in ancient India. In addition, the paper also of bamboo in ancient India and their relevance tries to understand and correlate this traditional in the present context of bamboo resource base knowledge to conservation and management of management are lacking. With this background, bamboos. The present paper is also prepared to we made an attempt to collate some information share learning from scientific validation exercises and experiences related to the bamboo produc- conducted on traditional practices related to man- tion-to-consumption systems in ancient India and agement and utilization of bamboo in rural Kerala. presented in this paper. Materials and Methods It is a well-known fact that elderly people who involved in farming activities are in general con- The methodology adopted for the study had two sidered as the ‘information storage and processing stages. The first stage of the study involved gath- unit’ of a society (Dixit and Goyal, 2011). They ering data from different sources. This involved also play an important role for passing down oral reading extensive published literature on signifi- traditions and teaching and instructing younger cance of bamboos. The authors also read historical generations. However, transfer of traditional prac- and other texts of ancient India to understand the tices and technologies from generation to gener- historical role played by bamboos. It also involved ation does not necessarily mean that traditional gathering information on local signifincance of knowledge is applied in its original form (Sumner, bamboo resources through informal interaction 2008). Very often, certain traditional practices are with a few local people during field visits to bam- blindly followed without understanding their so- boo growing regions. The second stage involved cio-cultural and/or ecological dimensions. As a the compilation, segregation and analysis of the result, practitioners may face the risk of following collected data from secondary and primary sourc- a practice as beneficial, that is in fact not true, or es and also analysis of scientific base of tradition- neglecting a practice by presuming that it is use- al knowledge and practices of conservation and less though in reality is useful had it been adapted management of bamboo in the country. (Tengo et al., 2014). As a consequence of this, many a times there is a Results and discussion certain degree of skepticism about the usefulness of traditional knowledge and practices in dealing Historical recorded uses of bamboo in ancient India: with environmental and biodiversity conservation- Mythological and historical texts, time and again al related problems (Usher, 2000). Thus, there is a mention bamboos and its usage for different pur- great need to realize the 'science' behind each tra- poses. This has been reiterated in many other texts ditional practice and technology both by scientists subsequently. In this section we will explore some and practitioners. For a better and comprehensive texts that have such mentions. Journal of Bamboo & Rattan 65 Atharva Veda, the fourth veda in the vedic scrip- (bamboo) are to be powdered and mixed with tures of Hinduism, is regarded as the knowledge ghee to make a paste and this paste is effective in storehouse of atharvanas (or) the procedures of ev- healing wounds of animals (Singh, 2008). eryday life. Aiyer (1949), in his book referred to a part of a prayer in the Atharva Veda - 'I offer you Traditional usage in habitations: Bamboo, by vir- dried sugarcane, white sugarcane, reeds and bam- tue of its availability and versatility, is closely boos'. This indicates that the bamboo was already associated with the life of people of India since regarded as one of the basic resources required by time immemorial. It is considered as one of the people of the Vedic age (1500 B.C. to 1000 B.C.). oldest building materials used in different parts of On similar lines, another book written by Gopal India. For instance, it is reported that the plinth Sharma (2006) mentions about another hymn from of the houses at Agatapura (present day Ahar near Atharva Veda quoting ‘The people who plant bam- Udaipur), a key-site of the Harappan chalcolithic boos rise up from the mud and become rich. This culture (2200 B.C. to 1600 B.C.), was built with truth is undisputed’. roughly dressed slabs of schist while the walls were made of mud and mud bricks. The roof of Traditional usage in health and well-being: The Ar- these houses was sloping and thatched with bam- thasastra of Kautilya (4th Century B.C.), a treatise boos, and additionally covered with grass and on state-craft, deals with wealth, revenue and oth- leaves (Vats, 1940). Excavation
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