Socio-Cultural and Ethnobotanical Value of a Sacred Forest, Thal Ke Dhar, Central Himalaya

Indian Journal of Traditional Knowledge Vol. 4(2), April 2005, pp. 190-198

Socio-cultural and ethnobotanical value of a sacred forest, Thal Ke Dhar, central Himalaya

Chandra Singh Negi Department of Zoology, Government Postgraduate College, Pithoragarh 262502, Uttaranchal, E-mail: [email protected] Received 19 April 2004; revised 26 July 2004

The sacred groves/forests have in the recent years drawn the attention of the environmentalists due to their undisturbed conditions, which enable them to be repository of gene pools. Apart from environmental significance the sacred groves are also indicative of the phenomenon of ethnoenvironmental management. It is a social institution which permits management of biotic resources through people's participation. Unfortunately the social significance of the sacred groves has not been studied in depth and the environmental aspects are inevitably over emphasized. The present study deals with the traditional beliefs and social institutions surrounding the sacred forest- Thai Ke Dhar and makes an attempt to bring out the inherent environmental principles behind the conservation practices. In addition, the forest was assessed for its ethnobotanical value to the local herbalists and traditional folk medicine practitioners. Pragmatic approaches combining conservation and sustainable uses are considered as are traditional values that have preserved the sacred groves in the past. Integration of traditional values and protection mechanisms into the newly emerging cultural and religious contexts has been emphasized.

Keywords: Conservation, Ethnobotany, Sacred Forest, Sacred Plants, Taboos, Uttaranchal, Sacred Groves, Ethnomedicine, Thai Ke Dhar IPC Int. ci.'. A61K35178; A61Pl1l2; A61Pl1l6; A61P9/02; A61Pll/10; A61P13/02; A61PI7/02; A6IP21/02; A6IP27/02; A61P291.02; A61P33/10

Sacred forests, sacred groves or traditional forest they also provide practical benefits to local reserves are unique forest patches that have survived populations such as river catchment protection, wind due to strong cultural forces. Rural communities often breaks, shade and useful forest products such as set aside and restrict access to wooded areas firewood, fruits and medicinal plants. Sacred forests representing ecological spaces that are distinctly around the world share the common feature of different from the rest of the surrounding agricultural existing independent of Government laws and or pastoral landscapes (Fig. 1). Some sacred forests regulations. are biologically diverse vestiges of original forests left Sacred forests which have been extensively studied unaltered by human interference. Ranging in size (principally in Asia) are generally clusters of forest from less than one hectare to several thousand vegetation that honour a deity, provide sanctuary for hectares, these traditional forest reserves form a spirits, remind present generations of their ancestors, patchwork of biotic islands with a high potential for protect a sanctified place from exploitation. In Indian the conservation of remnant biological communities. context it is reasonable to assume that traditional The rapidly growing literature on sacred areas in Hindu society recognized individual species as Asia, America, Africa describes the varied cultural objects of worship based on accumulated empirical and ecological functions of sacred forests. Until knowledge and their identified value for specific l 3 recently, these forest patches have been viewed as uses - .Thus, Ficus religiosa Linn. and other species cultural curiosities. However, a closer look at these of the same genus form components of a range of cases shows that sacred forests are distinct common ecosystem types and support a variety of plant and property regimes maintained by strong institutional animal biodiversity. The sacred basil or Tulsi authorities and reinforced by a wide range of (Ocimum sanctum Linn.) is worshipped in all sanctions that limit excessive extraction of forest traditional homes as a goddess and is a multipurpose products and wildlife. While these sacred forests or medicinal plant". In the hills of Uttaranchal, Shiling groves are valuable, indigenous natural reserves (Osmanthus fragrans Lour.) (Fig. 2) rivals the sacred protected by deep cultural and historical traditions, tree Pipal-(Ficus religiosa Linn.) in sacredness and is NEGI : ETHNOBOTANY OF A SACRED FOREST OF UTTARANCHAL 191

Fig. 1- Sacred Forest- ThaI Ke Dhar, Pithoragarh, Uttaranchal

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Fig. 2- Sacred Tree, Shiling (Osmanthus fragrans Lour.) 192 INDIAN J TRADITIONAL KNOWLEDGE,VOL 4,No.2, APRIL 2005 now restricted to the premises of the temples only. Although the literature is replete with general Other species may not be worshipped in a religious references to ethnobotany for the country as a whole, sense but are part of socio cultural traditions. The efforts to document specific details of this knowledge socially valued multipurpose Quercus species of the have been limited. The present paper contributes to the Garhwal and Kumaon Himalayas are vital fodder and growing literature on sacred forests and concludes with fuel wood species and serve several important roles in an assessment for the policy makers to consider while the functioning of the mountain forest ecosystems. attempting to protect these biologically diverse areas. The concept of the sacred grove in India has it's roots in antiquity, even before the era of the Vedas Study area which presents the only recorded remains of the The present study site (Fig. 3,4), the Thai Ke Dhar thoughts of the ancient Aryans who migrated into the (Dhar in local term means the ridge) forest is located sub-continent. In their migration from the steppes of at a distance of about 8 km from Pithoragarh in the central Asia through Balkh in Khorassan to the Indian Kumaon region of the western Himalayas. District sub-continent; the ancient Vedic people assimilated Pithoragarh lies between North latitude 29°21/1 and new environmental values and the concept of the 30°, 48/1, 30' and East longitude 79°, 48/1, 10' and sacred grove forms the value system of the original 81°,5/1,55'. The area falls in an altitudinal range of inhabitants. Though many traditional societies value a 250-8000 m. Having varied topography and striking large number of plant species from the wild for a climate, this region harbours a variety of sub-tropical, variety of reasons such as food, medicines, sacredness temperate and alpine vegetation. It is estimated that attached to floral species in India is perhaps a more no less than 200 species are of medicinal value recent aspect of post-Vedic Hindu rituals. Thus the whereas more than 663 species of plants have direct existing concept of sacred groves at the landscapes or or indirect food-value. Of the total forest area of ecosystem level of the original pre-Vedic inhabitants Pithoragarh district, which is about 86, 710.3 ha, the of India was interpreted by the migrants of the Vedic Thai Ke Dhar forest located in the North-West to the age down to the level of particular species. East and South direction, covers l315.60 ha. The Traditional cultures are disappearing at an forest extends from the base of the Deodar village increasing rate. Although considerable research work (1700-m altitude) to the top of the hill (2489-m is being done, a lot of important information and altitude). The hill is easily divisible into North and indigenous knowledge base have already been lost as South aspects. The north aspect is having gentle knowledge held with older generation could not be slopes while steep slopes characterize the southern transmitted to younger generations and remains portion. unrecorded.'.With the disappearance of many traditional customs and the death of those who Methodology enforced them, a lot of extremely valuable Information as to the socio-religious role of the information have been/will be lost forever. sacred forest were gathered through a preliminary Religious beliefs and rituals are very much intimately survey which were mostly conducted among the elderly related to the management of the ecosystems"!'. In folks of the village between the age groups of 45-75. Himalayan context, the very existence of human being Care was taken to involve each and every family greatly relies upon his harmonious relationship with natural forms. The association of religion with belonging to all the castes. The villagers were ecosystem management is interwoven in the symbolic interviewed about the use of the plants (gathered from network of the Himalayan communities. To a large the forest) for different purposes (viz. medicinal, fodder, extent the indigenous ideology of the people is rooted in food and so forth). When recording the names of plants, religion. Sanctioning mechanisms are also religious in forest visits were made with the informant for tradition bound societies. Deviation from established identification of the specific plants. The 'inventory' practices might be locally interpreted as the arousal of involved collection of plant specimens and then supernatural anger. Therefore, attempts to disregard interviewing the informants for names and uses. religious factors in programs of change may be Traditional healers (Vaids) were consulted to thwarted by the people because religion gives meaning substantiate the information gathered from the villagers. to various actions they carry out. For these reasons However, women formed the larger portion of those alone the subject of "Culture and Conservation" has interviewed (above 76%), men were either reluctant to now become important. be interviewed or did not possess the information. The NEGI: ETHNOBOTANY OF A SACRED FOREST OF UTIARANCHAL 193 al

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Fig. 3-Location Map of Pithoragarh District, UttaranchaJ

!/jForest Boundary 1,71 Road [J Watersheds 0 Settlements I~I Streams ~ Temple

Fig.4-Sacred Forest of Thai Ke Dhar 194 INDIAN J TRADITIONAL KNOWLEDGE, VOL 4, No.2, APRIL 2005 villagers were asked to provide the local names of the department. In the adjoining village, Badabe which plants, palts of the plant used, methods of preparation has its own small sacred grove, there is a small sacred and administration and whether the plants were used stream (the origin of which is the main sacred forest singly or in combination with other plants. Most plants lying above), the water of which is believed to were identified in the field itself. Herbarium specimens possess miraculous powers of healing incurable of the same were collected and subsequently identified wounds and skin lesions/afflictions. At present, the in the Department of Botany, D S B Campus College, villagers in totality, seldom venture into the forest Kumaon University, Nainital, Uttaranchal. except on the occasion of festivals nor do they procure anything from the forest. However, it is Socio-religious aspects difficult to assess whether it's because of the religious One of the conservation practices includes religious norms or because of the Reserve Forest Act which taboos against the taking of certain species. Taboos prohibits them from procuring anything from the forest. are social norms which regulate human behavior towards resource use. They prohibit or restrict people Deterioration in faith has taken place over the last from either killing or eating wild animals and from decades. Younger generation does not perceive any touching specific plants and animals, or using any of use of it, apart from the congregation during the their products. Thus, the use of plants for cooking or festivals and is quite unaware of the myth or history as fuel wood, masks, food, and traditional medicines behind the grove and thus most (if not all) of the are influenced by taboos. Taboos also help to unite information were gathered from the village elders. people and instill traditional discipline on members of The major factor behind the deterioration in the community to promote communal ownership of traditional faith specifically among the younger resources to protect the traditional culture. generation is that they have been influenced by Fetching fodder or fuel from this forest is not modem cultural values and habits modeled by the allowed; people firmly believe that if someone hurts the nearby urban center. Complete apathy shown by the trees, the forest fairies or the Archeries will be angered. elders towards decimation of knowledgelinformation One is required not to disturb forests, cut trees and kill to the younger generation as regards the use or wild animals without seeking permission from the importance of the sacred grove/forest could be yet Acharie, The rule of Mrigoli, which prohibits hunting of another reason. Rituals and taboos have softened over deer in flock, gives added protection to the wildlife, the years. This can be gauged from the fact that now apart from the regulatory mechanisms enforced through in most of the sacred groves including that of Thai Ke taboos and fear of Acharie. The deer having white Dhar certain castes are allowed to enter the forest marks on their heads are believed to be reincarnated even though they are still not allowed to enter the forms of Rishis or great souls and thus are not killed. temple precincts. Again during the breeding season the female deer are Ecologically valuable species which perform the not killed. All these factors obviously reduce the function of keystone species in an ecosystem and chances of hunting of deer. People strictly abide by contribute to the maintenance and enhancement of these rules for the fear of deity's wrath and as a result, diversity, are also species that are socially valued by one can easily locate wildlife in the sacred forest, even local communities for cultural or religious reasons, though it is of a rare occurrence in the adjoining region. e.g. Quercus spp. which help in improving soil Women are strongly prohibited from entering the fertility through efficient nutrient cycling and in forest due to the belief that they are impure. If for some conserving soil moisture, partly through humus build reasons a woman mistakenly comes near the temple, up in the soil and partly through a deep system of she has to part with her jewellery in the form of bangles, roots with biomass uniformly distributed through the ear rings, etc. In the hill societies, the women folk carry soil profile. Consequently, they contribute to the rich out most of the work, including that of fuel-wood and framework of biodiversity in the local ecosystem. fodder collection. Thus, restricting them from collecting the same from the sacred forest which often lies very Ethnobotanical aspects close to the precincts of the villages serves very purpose The information related to composition of medicine of the institution of sacred forest. prepared for curing different ailments was obtained The forest comes within the reserve forest and from the traditional healers. The plants were collected hence is directly under the control of state forest from the places of their occurrence and were Table l-Ethnobotany of some important plants of Thal ke dhar forest

S.No. Botanical Name Local Family Habit Food! Parts Medicinal value Other uses Name Fodder used

Berberis aristata DC. Kirmor Berberidaceae Shrub Fodder Roots Root decoction used in The dried berries edible. Fruits diarrhoea, jaundice, skin disease and fever. 2 Coriaria nepalensis WalL Makola Coriariaceae Shrub Fodder/ Leaves Fruits edible, Wood as fue!. Z Food Fruit tT1 3 Cotoneaster affinis Lind!. Ruins Rosaceae Shrub Fodder Leave Leaves as medicine Wood is used for making 8 var.bacillaris Schneid. walking stick and agricultural ~ implements . ::c 4 Benthamidia capitata Hara Bhamora Cornaceae Tree Fodder Leaves Bark decoction used to clean Z 0 Seed dogs in their allergy. t:C Bark 0 -l 5 Comus oblonga Wall. Kasmol Cornaceae Tree Fodder Leaves Wood for pulleys, shuttle, > Z fruits bobbins, mallet heads and for -< gun powder, charcoal. 0 6 Cupressus torulosa O.Oon. Surai Cupressaceae Tree Leaves Timber for house building 'Tl 7 Daphne papyracea WaIL Baruwa Thymeleaceae Tree Fodder Stem The plant is diuretic, expectorant, The bark is used for making > CIl Bark purgative and is also used for paper, dyeing wool and cotton, o> flowers fever and gastric disorder. flowers offered in temple. ;;0 8 Eleagnus umbellate Thunb. Gyali Eleagnaceae Shrub Food Fruits The fruit is edible. tTl tJ 'Tl Jasminum humile Linn. Pilichameli Oleaceae Shrub Fodder Root Root in ring worm Root yields a yellow dye, 0 9 ;;0 Flowers flower~ yield aromatic oil. tTl CIl 10 Lindera pulcherrima Lauraceae Tree Fodder Leavies Leaf extract applied on injury to Wood is used for building work -l Benth. alley pain - 0 'Tl II Lonicera Qninquelocularis Bhatkukra Loganiaceae Shrub Fodder Leaves Branches are used for making c:: Hardw. Stem walking stick, wood used as :j Bark fueL ;;0> 12 Lyonia ovalifolia Drude Angyar Ericaceae Tree Fodder Leaves Leaf and flower in skin allergy, A good fire resistant and soil Flowers also used as insecticide. binder. Wood for turnery > oZ work. ::c 13 Mahonia napaulensis DC. Kaniya Berberidaceae Shrub Food Fruit Berries are eaten and considered Used as fuel. > Roots as diuretic r 14 Myrsine africana Linn. Ghani Myrsinaceae Shrub Fodder Fruits Fruit used as antihelmintics The villagers use it for making /banwan Leaves given in ringworm and tapeworm broom. The plants gum edible infection, useful in dropsy and and used for making adhesive. colic pain. 15 Persea duthiei Kostem, Gardar Lauraceae Tree Food Fruits The plant extract shows Fruits are edible. Wood is used Leaves antibacterial activity. as fuel, COllld-

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Table l-Ethnobotany of some important plants of Thai ke dhar forest-Contd

S.No. Botanical Name Local Family Habit Food! Parts Medicinal value Other uses Name Fodder used

16 Pinus roxburghii Sarg. Kulain Pinaceae Tree Resin Resin of plant applied to sprains Used widely as fuel & & septic wounds construction work. 17 Pyrus pashia Buch. -Ham. Mehal Rosaceae Tree Food! Leaves - It is used for making walking exD.Don Fodder Fruits stick,& building work. Fruit is edible. Z 18 Pyracantha crenulata Ghingharu Rosaceae Shrub Food! Root Root extract boiled with water & Wood is for making tools & 0 Roem. Fodder Fruits bathed to cure body pain walking stick. S; 19 Qu.,!rcus leucotrichophora Banj Fagaceae Tree Fodder Leaves Used for agricultural Z A.Carnne implements. -'-l ;:Q 20 Querens floribunda Lind!. Tilonj Fagaceae Tree Fodder Leaves - Used as firewood. :> 21 Quercus lanata Sm. Rianj Fagaceae Tree Fodder Leaves ~ Used for agricultural implements 0 & as firewood. a Rhododendron arboreum Brunj Ericaceae Tree Food! Leaves Paste of leaves is useful in Leaves are used as vegetable. 0 22 Z Sm. Fodder flowers wounds & cut, also used for cold Flowers used for making juice, :> t"" & cough. used for fuel & charcoal, also for ~ building, tool handles & toys, Z boxes, etc. 0 ~ 23 Rubus biflorus Buch. - Kala hisalu Rosaceae Shrub Food!· Leaves Fruit is edible. t"" Ham. ex D.Don Fodder fruits m 0 24 Rubus ellipticus Sm. Hinsar/ Rosaceae Shrub Food! Leaves Root juice cures stomachache Fruit is edible. o Hisalu Fodder fruits .trl Roots < 0 25 Rubus niveus Thunb. Gowriphal Rosaceae Shrub Food! Fruit Root juice used in colic pain, Fruit is edible, r- Fodder Leaves canned leaves for relaxing uterus ~ Z Root muscles, given in painful periods ~ in women. .N 26 Rubus paniculatus Sm. Kalaanchhu Rosaceae Climber Food! Leaves Fruit is edible :> "tI Fodder Fruits ;:Q 27 Sarcococca hookeriana Sukat sing Buxaceae Shrub Fodder Leaves Leaves used in the treatment of -t"" Rehd. Ex Wilson fever, rheumatism, reduce blood N 0 0 pressure U\ 28 Spiraea canescens D.Don Takoi Rosaceae Shrub Fruit Used for making dye. Leaves 29 Symplocos chinensis Chin Lodh Styraceae Tree Fodder Leaves Yellow dye is obtained from Moore Bark bark and the leaves 30 Symplocos ramosissima Lodra Styraceae Shrub Fodder Bark Bark extract used in eye disease. Bark and leaves give yellow dye, Wall. ex G.Don Seed used as mordant with madar, Leaves seed oil as iIluminant, wood for bend work & carving. Contd-- NEGI: ETHNOBOTANY OF A SACRED FOREST OF UTTARANCHAL 197

preserved in the herbarium. Information pertaining to their medicinal value, habitat and use in particular ailments were gathered. Different people were found to offer different uses of a single species and also different treatments for the same ailment. The data from different villages were compared with each other and conclusions derived. The reports of earlier workers supplemented the information gathered during the field work. House to house survey was conducted and specifically elderly folks were consulted as it was found that present generation not only lacked the knowledge but was also indifferent towards the same. A total of 36 plant species belonging to 20 families having medicinal as well as multiple other uses were identified and enumerated (Table 1). The family Rosaceae was represented by the maximum 8 species which was 40% of the total while 7 other families o'" were represented by two or more species. Out of the o cz:: 36 species studied shrubs had the major representation and were represented by 19 species which again was more than 50% of the total. This was followed by tree species, represented by 14 species. In majority of the 'o- V> species more than one part was used for medicinal § Ci purposes. Among 28 species more than two parts of C the plants were in use for their medicinal properties. t'" ao. While leaves constituted the major portion m .5 medicine flowers had no representation at all. In

..0 ..0 addition to the medicinal uses majority of the oE ..'•..". ] 8 surveyed species of plants had more than dual use i.e . o .s: c-, VJ VJ co either they were being used as fodder plants or as S ..o0 supplements to food. At least 20 species were being o co ..c: used as fodder species, while 10 species were being used both as a fodder and as food supplements. ~

Discussion and Conclusion Ecological life support system was preserved .~'" OJ " E because sustainable forms of land use such as u E ..'c": -olZ'" U terracing, stable shifting cultivation and moderate pastorals were usually practiced. Religious beliefs and customary rules that made it sustainable governed the collection of wild animals and plants. Genetic diversity was maintained as a result of the low o E pressure exercised over natural system and by the '" Z imposition of religious taboos or through the OJ ua existence of sacred groves although not necessarily o'" always intended as conservation instruments these p:) rules were generally effective m maintaining o population in equilibrium with the environment. Z vi Local community's knowledge in the use of plant resources is very important for conservation efforts 198 INDIAN J TRADITIONAL KNOWLEDGE, VOL 4, No.2, APRIL 2005 directed at protecting medicinal plants. Folk medicine Government Post Graduate College, Pithoragarh, practitioners tend to have extensive knowledge of the Uttaranchal for his perennial help and encouragement. ecology and use of the local flora. However, as many local cultures are increasingly threatened the need to References I Badoni A K,Ethnobotany of the Hill Tribes of Uttarkashi: document their knowledge of plants for medicinal and Plants Used in Rituals and Psycho-medicinal Practices, other uses becomes more urgent. Sacred groves or lohsard, II & 12 (1988) 103. forests could offer one possibility for the conservation 2 Burman JJ R, The Dynamics of Sacred Groves, 1 Human Ecol, of plants of medicinal significance as they are the 6 (4), (1995),245. 3 Sensarma P, The Sacred and Religious Plants in the most vigorously protected forest patches 12. Tantrasarah, Ethnobotany, 7 (1995) 51. Since very little is known about the species 4 Ramakrishnan PS, Conserving the Sacred: from Species to composition and medicinal uses of plants within Landscapes, Ambio, 4 (1996) 11. sacred groves or forests, it is important that such 5 Maikhuri R K, Nautiyal S, Rao K S, Chandrasekhar K, Gavali R & Saxena K G, Analysis and Resolution of information be collected and measures be taken to Protected Area People Conflicts in Nanda Devi Biosphere provide a frame work for the conservation of plants of Reserve, India, Environmental Conservation, 27( I) (2000) medicinal value in these sacred groves/forests. There 43. are many rare and endangered plant species whose 6 Vidyarthi L P, The Maler: A Study in Nature-Man-Spirit Complex, (Bookland, Calcutta), 1963. survival depends on the protection of existing forests. 7 Rappaport, R A, Pigs for Ancestors, (Yale University Press, However, observations by herbalists that some plants New Haven), 1984. are now becoming rare in their surroundings suggest 8 Malhotra K C & Mark P, Forest Regeneration Through Community Protection, (Forest Department, West Bengal), that local extirpation is already taking place. The 1989. conservation of sacred forests hinges on the 9 Sinha R K, Ecosystem Preservation Through Faith and negotiation of new partnerships between the state and Tradition in India, 1 Human Ecol, 2 (1)(1995) 21. local communities. Secular and sacred values can be 10 Kumbhojkar M S & Kulkarni D K, Environmental Impacts of Sacred Groves: In Western Ghats of Maharastra, Sci Cult, 64 merged together to assure the future of sacred forest (1998) 205. patches. 11 Sinha B & Maikhuri R K, Conservation Through 'Socio- cultural Religious Practice' in Garhwal Himalaya: ACase Study of Hariyali Sacred Site, in: Conserving the Sacred for Acknowledgement Biodiversity Management, Ramakrishnan PS, Saxena KG & The author gratefully acknowledges the financial Chandrasckhara UM(ed), (Oxford & IBH Publishing Co.Pvt. help received from Director, G B Pant Institute of Ltd., New Delhi), 1998. 12 Lebbie A R & Guries, RP, Ethnobotanical value and Himalayan Environment and Development, Kosi- conservation of sacred groves of the Kappa Mende in Sierra Katarmal, Almora, Uttaranchal and to the Principal, Leone, Econ Bot 49 (3) (1995) 297.