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Medicinal Plants of Madhya Pradesh Ethnobotanical Survey Medicinal Plants of Madhya Pradesh : An Ethrobotanical Survey Dr.ParveenGarg AnuradhaPrakashan, NewDelhi Medicinal Plants of Madhya Pradesh : An Ethrobotanical Survey Allrightsreserved. Author Dr.ParveenGarg ISBNNo.:978-93-82339-78-6 FirstImpression,2014 Price= 375/- Publishedby: AnuradhaPrakashan 1193PankhaRoad,NangalRaya, Adj.D2A JanakPuri,NewDelhi-110046 Mob.:9213135921,9873080170,011-28520555 www.anuradhaprakashan.co.in email:[email protected] CONTENTS SUMMARY 6 INTRODUCTION 9 CHAPTER-1 30 CHAPTER-2 ANDEMAN ANDNICOBARISLANDS CHAPTER-3 ALPHABETICAL LIST OFPLANTSFOUND TOBEINUSEOF THE TRIBALSOF MADHYA PRADESH 52 CHAPTER-4 ENUMERATION 58 CHAPTER-5 89 IN FIELD WORK FIELDREPORT DISCUSSION REFERENCES LIST OF TABLES 1. List of Tribes and their population as per 1991 census in Madhya Pradesh. 2. Tribal population of Madhya Pradesh in 1991 3. Tribal population in Madhya Pradesh from 1951- 1991 4. District-wise tribal population of Madhya Pradesh as in 1991 LISTOFPLATES Plate 1 Plate of Bangraj (Eclipta prostrate (L.) L. Plate 2 Plate of Costus Plate 3 Plate of Ghoomi (Leucas aspera (Willd) Spreng Plate 4 Tribal market Plate 5 Khumra Plate 6 Tribal with Khumra Plate 7 Ute threading Plate 8 Tribal woman and Dhenki Plate 9 Rice cultivation Plate 10 Fish net Plate 11 Rice basket from Paddy straw Plate 12 Bethri-I Plate 13 Bethri-II Plate 14 Matriarchial family Plate 15 Protection device Plate 16 Medicineman Plate 17 Tribal people returning from Haat Plate 18 Tribal family Plate 19 Tribal person with his son Plate 20 District medicineman Plate 21 Persons waiting for medicineman Plate 22 Teashop Plate 23 Gulbakawali Plate 24 Tribal woman carring fuel wood Plate 25 Plant of Bryophyllum LEGENDS 1. Bangraj (Eclipta prostrate (L.) L.) : Sap of leaves and flower is used as antiseptic. Burning with coconut fibre. 2. Costus : Plant is used to initiate lactation in women milky extrusion of stem is taken with Gur (Molases). 3. Ghoomi (Leucas aspera (Wild) Spreng) : Flowers and leaves are used to cure yellow fever. 4. Kaccha sheds as modern market for tribals. 5. Khumra (Umbrella) made from Mohline leaves. 6. Tribals using Khumra. 7. Jute threading, Animal husbandry and means of ploughing : with the help of GovernmentalAgencies. 8. Dhenki: Tribal woman crushing paddy with indigenous equipment. 9. Tribal youth cultivating rice. Helping hand by the Department of Horticulture. 10. Tribals having fish net and fish (in bag). Helping hand by the Department ofAgriculture. 11. Person carrying rice basket: made from Paddy straw, for carrying rice. 12. Bethri device for sitting on floor. 13. Bethri: For commercial market. 14. A Matriarchial family: Male cooking food, sewing machine kept aside. 15. Protection from stray animals: Wheat straw/Paddy straw is stored in this, also used for incubating raw wine (Table5). 16. Medicineman: Ploucking Gandhila grass: having nicotine as active constituent. 17. Tribal people, returning from haat (market) quite happy, sold everything. 18. Tribal enjoying with their children. 19.Tribal entertaining his son, wearing string of rudaraksh. Bike of forest ranger is also shown. 20. Medicineman: Wearing distinct dress, living in relatively Pucca house. 21. Persons waiting for medicineman to get some prescription. 22. A man has started tea shop near the house of medicineman. 23. Pandit ji selling Gulbakawali ark, plant of Gulbakawall SUMMARY The term ethnobotany is generally considered to be synonymous with either economic botany or with traditional medicine. This is not correct. While the two form a sub set of enthnobotany, the contest of ethnobotany as a descipline is broader and deeper and includes the entire culture-plant interactional complex under it. The direct, indirect or otherwise value added use of plants and their products by man primarily constitutes the domain of economic botany. Ethnobotany is not only just that. It has larger scope. Ethnobotany is also not synonymous with traditional medicine. Early origins of traditional medicine must have had its root in ethnobotanical folklore. However, today traditional medicine incorporates several well organised and distinct systems of diagnosis and cure. Plants have profoundly influenced the culture and civilisation of man. In India traditional lore, mythological stories, and events in the epics, as also, enumerable religious practices of worship in the household and in the temples, in festivals, births and deaths are all replete with references to the plants. Tribal people also have learnt from their ancestors, certain socio-religious ceremonies and are preserving these practices for generation. Madhya Pradesh has a tribal population of 153, 99, 034 persons as per census of 1991, which comes to 23 percent of the total population of the state. As it is, 17.5 percent tribal population of the country lives in Madhya Pradesh. Madhya Pradesh possesses the largest tribal population to total population, it ranks second, coming after Orissa which possesses 24.07 percent tribal population. In this contest 220 species belonging to 178 genera and 69 families have been mentioned. The information regarding the folk use of these plants have been furnished by the tribal herbal doctors known as Munda and many other knowledgeable persons including government employees during investigations in the field. No plants or voucher specimen has been collected. In this book, all the informations regarding the plants has been gathered on the basis of contact with the concerned persons. Enumerated plants have been arranged family- wise and the families part alphabetically. The genera and species are also arranged in alphabetical order under the families. Hindi or local name follows the scientific name. Immediately thereafter the information about the role of plant in tribal life is given. ManPlantInteraction Various aspects of man plant interaction that result in conservation of resources side by side with their social views have been discussed under following heads: 1. Plants as offerings 2. Taboosrelated to plants 3. Totemsbased on trees and flowers 4. Plants in folk tales 5. Plants of divine status 6. Plants usage other than food, feed and medicine: (i). Hunting, (ii). Antidotes, (iii). Bark for clothing, (iv). Dyes, (v). Protection of stored grains, (vi) Seeds as decorations, (vii) Plants used for washing and bathing etc. 7. Transition from plant product gathering to plant domestication 8. Classical Indian medical system and its tribal basis: ethnobotanical studies of some important plants INTRODUCTION The relationship between the native people of the region and the vegetation is of dual nature advantageous to the people as well as detrimental to the plant wealth if utilization crosses certain limits. The impact of man on the vegetation for the development and maintenance of plant wealth is of common knowledge. For ages man has been growing and improving plants for his own benefit. Man, during his cultural development has also disturbed the forest ecosystem through selective felling for agricultural expansion or collection of certain species for other specific uses. This relationship between man and plants forms the subject of ethnobotany. The term Ethnobotany was first used by Harshberger (1895). Introduction to Ethnobotany by Faulles (1958) was perhaps the first book specifically written on the subject. However, the another enlarged the scope of the book to cover almost the entire gamut of economic botany. This view is not generally accepted now. The term Ethnobotany is generally considered to be synonymous with either economic botany or with traditional medicine. This is not correct. While the two form a sub set of Ethnobotany, the content of Ethnobotany as a discipline is broader and deeper and includes the entire culture-plant interactional complex under it. The direct, indirect or otherwise value-added use of plants and their products by man primarily constitutes the domain of economic botany. MedicinalPlantsofM.P.......9 Ethnobotany is not only just that. It has larger scope. Ethnobotany is also not synonymus with traditional medicine. Early origins of traditional medicine must have had its roots in ethnobotanical folklore. However, today traditional medicine incorporates several well organised and distinct systems of diagnosis and cure. In India alone three traditional systems of medicine, namely, Ayurveda, Sidda, and Unani, are distinguished. They have their own individual concepts; structure and organisation. Use of plants as primary source material in indigenous medical systems does not make it coincidental with other. Further, Ethnobotany includes study of foods, fibres, dyes, tans and other useful and harmful uses of plants; taboos; avoidances and even magico religious beliefs about plants (Jain 1963a, Ford 1978). Studies and publications on ethnobotany during last three decades have stimulated work on many subdisciplines, eg. Ethnotaxonomy, ethnomycology, ethnobryology, ethnopeteridology, ethnolichenology, ethnoecology, paleoethnobotany, ethnoclimatology, ethnomedicobotany, etc. Ethnotaxonomy deals with folk concepts of classification of plants according to habit-habitat, usage or some other parameters. Interesting observations have been made on use of prefixes or suffixes in local names for distinction in habit, e.g., trees, climbers, bushes, etc. Ethnobotanical studies confined to special groups of plants like pteridophytes, lichens and bryophytes are subdisciplines of ethnobotany. Ethnoecology deals with primitive concepts, relationship and care of environment. The
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