International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

A Preliminary Survey Of Some Sacred Groves In Alappuzha District, ,

M. S. Juginu S. Binu Kumari M. Mohan Kumar PG and Research Department of Zoology, Kongunadu Arts and Science College, Coimbatore, Tamilnadu, India

Abstract: Sacred groves are tracts of virgin forest with rich diversity, which have been protected by the local people for centuries for their cultural and religious beliefs and taboos that the deities reside in them and protect the villagers from different calamities. Every carries its own legends, lore, and myths which form the integral part of the sacred grove. An inextricable link between present society and past in terms of biodiversity, culture, religious and ethnic heritage exists in sacred groves. Sacred groves are distributed across the globe, and diverse cultures recognize them in different ways encoding various rules for their protection. Sacred groves act as an ideal centre for biodiversity conservation. Several plants and animals that are threatened in the forest are still well conserved in some of the sacred groves. It has been observed that several medicinal plants that are not to be found in the forest are abundant in the sacred groves. Further, rare, endangered, threatened and endemic species are often concentrated in sacred groves. The sacredness, religious beliefs and taboos play a significant role in promoting sustainable utilization and conservation of flora and fauna of the region.

Keywords: sacred groves, biodiversity, socio-cultural values and heritage, degradation and socio-economic changes.

I. INTRODUCTION dimension for protection. Although limited in area, the sacred groves or ―‖ (in Malayalam) of Kerala are distinct and Sacred groves of India are forest fragments of varying unique in their biological diversity. These protected sizes, which are communally protected, and which usually landscapes are found mostly in coastal and midland regions have a significant religious connotation for the protecting and rarely in highlands. Combinations of ponds/water bodies community. Hunting and logging are usually strictly and sacred groves constitute a unique network of ecological prohibited within these patches. Other forms of forest usage landscape systems that intervene with life and culture of the like collection and deadwood collection are sometimes people. The age-old system of having a temple, a tank and allowed on a sustainable basis. Sacred groves are seen associated sacred grove explains the ancient method of water throughout kerala having varied forms, cultural practices and harvesting and sharing in villages of Kerala. As an ecosystem, belief systems. Snakes are worshipped by the tribals and they help in soil and water conservation, besides preserving traditional people. Adivasis and Dravidians are known to the biological wealth. They are the treasure house of rare and worship inanimate objects like trees and stones and live in endangered species of animals and abode of many medicinal, villages covered by forest patches called ―kavalkadus‖ endemic, endangered and economically important plants. The (Unnikrishnan1997). Such green patches played an important ponds and streams adjoining the groves are perennial sources role in balancing the village ecosystem and give a religious of water. Many animals and birds resort to them for their

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

water requirements during summer. The nutrients generated in ‗Mariamma‘, ‗Mookambika‘, ‗Rakteswari‘, ‗Vanadurga‘, and the groves find their way into the adjoining agro ecosystems ‗Vanadevatha‘. (c) Dedicated to Lord Ayyappan like paddy fields, , tapioca and rubber plantations (Ayyappankavu/Sasthamkavu): They are variously known as (Ramachandran and Mohan, 1991). Ayyappan, Sastha, and Paradaivam. (d) Dedicated to Spirits: This paper aims at understanding the faunal and floral They are variously known as ‗Arukola‘, ‗Marutha‘, ‗Madan‘, compositions of three distinct- undisturbed, partially destroyed ‗Yakshi‘, ‗Gandharvan‘, ‗Yogeeswaran‘, and ‗Muthappan‘. and completely destroyed- sacred groves, the concept of the Many sacred groves have more than one deity, the patron deity sacred, the cultural values and heritage , socio economic and two or more supporting deities. changes leading to the degradation of the sacred groves and The local people observe a strict code of conduct in suggests conservation strategies and awareness for upkeeping protecting the sanctity of sacred groves. Human interventions the tradition which in turn would benefit in terms of are not normally allowed inside sacred groves except to biodiversity conservation as has been an integral part of perform rituals and offer prayers and offerings to propitiate the diverse cultures from time immemorial. deities. No material, either plant or animal origin, are not permitted to be taken out of the sacred groves except on CULTURAL VALUES AND HERITAGE OF SACRED certain 4 exceptional cases or occasions, and that too, only GROVES after consulting the local priest. No one is allowed to cut or remove any plants or kill animals associated with the sacred There are many myths, legends and faith associated with groves; even the fallen twigs, branches or leaves are not to be the sacred groves of Kerala. All sacred groves of Kerala are removed. Violation of the rules that disturb or dispel the dedicated to Gods or Goddesses or to certain ancestral or sanctity of the sacred grove and its immediate surroundings natural spirits. The deities in the sacred groves are at times were considered to be unpardonable sins that will invite the represented by some trees like Alstoniascholaris, wrath of the patron deity or spirits by bringing epidemic Adenantherapavonina, Hydnocarpuspentandra, disease, famine, natural calamities or sufferings to the people. Commiphoracaudatum, Caryotaurens, Holarrhenaantidysenterica, Strychnosnux - vomica, DEGRADATION OF SACRED GROVES Ficustinctorius, Mimusopselengi, etc. A stone slab installed at the base of the tree is the on which the offerings The sacred groves distributed in different parts of the including the animal sacrifices are made. These trees are also country are facing various kinds of anthropogenic stresses. considered to be the abode of ancestral or natural spirits and The intensity and frequency of these biotic stresses vary from demons. The sacred groves owned collectively by the villagers one region to another region and even from one grove to the are mostly dedicated to Lord Ayyappa and called as other in the same region. The commonly recognized factors ‗Ayyappankavu‘ or ‗Sasthamkavu‘ and to Goddess which are responsible for destruction and degradation of the Bhagavathi called ‗Bhagavathikkavu‘ or ‗Ammankavu‘. One sacred groves are summarized below: Loss of faith in the interesting feature about ‗AyyappanKavu‘ is the freedom to traditional belief systems which are fundamental to the enter this sacred grove to offer worship irrespective of the concept of sacred groves. These systems and the rituals caste or creed. Sacred groves owned by the tribal communities attached to the belief system are now considered mere are dedicated to ‗Vanadevatha‘, the Goddess of the forest, or superstition. to natural spirits or demons or ancestral spirits. The fishermen Many groves are suffering due to transformation of the caste ‗Dheevara‘ or ‗Araya‘ also maintain sacred groves in the primitive forms of nature worship into formal temple worship. coastal areas of Kerala. These groves are called ‗Cheerma‘ or In many parts of the country change in religious beliefs from ‗Cheerumba‘ and the patron deity is ‗Cheerma‘. ‗Cheerma‘ is the traditional/ Hindu way of worship to Christianity led to the Goddess of smallpox and other epidemic diseases. destruction of sacred groves. Sacred groves in many parts of The sacred groves owned by families are mostly the country have been destroyed due to rapid urbanization and dedicated to Snake God (Naga) or Goddess or both, hence, developmental interventions such as roads, railways tracks, known as ―Nagakkavu‖ or ―Sarpakkavu‖. Sacred groves of the dams and commercial forestry. Encroachment has led to the tribal inhabiting near and around the forest areas are known as shrinkage of some of the largest groves in the country. ‗Madankavu‘ or ‗Yakshikkavu‘. The sacred groves of North Collection of biomass pin the form of green manure, Kerala are mostly associated with Goddess whereas the sacred medicinal herbs, tree branches and dead wood as well as groves of South Kerala are associated mostly with snake extraction of timber with religious justification is also worship. Many sacred groves associated with Siva temples contributing to degradation of sacred groves. Invasion by also have serpent Gods. The various patrons exotic weeds such as Euphatoriumodoratum, Lantanacamera Gods/Goddess/Spirits associated with the sacred groves are and Prosopisjulifera etc., is a serious threat to some groves. grouped as follows: (a) Dedicated to Snake Gods Grazing pressure due to increasing live a stock population and (Sarpakkavu/Nagakkavu): They are variously known as fuel wood collection is also responsible for sacred grove Nagam‘, ‗Nagaraja‘, ‗Nagakanya‘, ‗Sarpam‘, ‗Nagayakshi‘, destruction in some areas. Land reforms in some states for ‗Karingayakshi‘, and ‗Karinganagini‘. (b) Dedicated to example in Kerala, have led to reduction in large land holding Goddess Kali (Kalikavu/Bhagavathikkavu): They are of big lands owners. Therefore they could not afford to have variously known as ‗Amma‘, ‗Ayiravalli‘, ‗Bhadrakali‘, sacred groves in the remaining portion of their land, which in ‗Bhavani‘, ‗Bhagavathy‘, ‗Bhuvaneswari‘, ‗Chandi‘, due course of time was brought under other uses. ‗Chamundi‘, ‗Devi‘, ‗Durga‘, ‗Mahishasuramardini‘,

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

SOCIO-ECONOMIC CHANGES ceremonies that respectively relocate, reduce, or destroy the deity‘s home. Several social transformations in Kerala have led to The first is called kaavumattam and entails shifting the changing attitudes towards sacred groves. The first concerns deity to another location inside the owner‘s garden itself. The the land reforms introduced by the Communist government in entire sacred grove is cleared and the deity (either merely its 1957 and the actual implementation (such as redistribution of spirit or its existing material form, i.e., the aniconic stone surplus land) till the mid-1970s that caused a large-scale symbol or the iconic statue) shifted from the original kaavu to fragmentation of the land (Raj and Tharakan, 1983; another location inside the owners‘ garden where a single new Radhakrishnan and Peasant Struggles, 1989., Parayil tree is planted. This ritual is relatively simple and can be Govindan, 2000). Many sacred grove-owning upper castes finished in a day. were forced to distribute their land and the peasants receiving The second ritual is called punaprathishtta and is the most it cleared such lands for commercial farming. A second common ritual among the three. It entails limiting the size of change is the transformation from joint to nuclear families the sacred grove and restricting the abode of the deity to a (Chattopadhyay et al., 2006). The joint family system single fixed spot inside the reduced grove. The ritual became abolition act of 1975 led to the fragmentation of family lands accepted practice nearly fifty years ago and is now widely as they got subdivided among the various heirs, and so were applied. The biggest part of the ground is cleared and all the sacred groves that were part of such plots (Subhash et al., vegetation cut except for one big tree, which symbolically 1998). A third change acting upon the clearing of sacred represents the ancient grove. groves is the growing population density, intensifying The priest restricts the deity‘s space to no more than a people‘s house building activities. It is common practice in concrete strip of floor on which a pyramid-shaped stone is Kerala that before constructing a house a priest-astrologer is placed. The serpent deity is then ritually invoked to take this consulted about its favorable positioning. If the best location is open-air shrine as its abode (Neff and Deborah 1987). In determined near or inside a sacred grove then the owner is certain groves, a concrete structure covering the deity with forced to neutralize the site (i.e., destroy that sacred grove, some kind of roof or shelter may be added. In that case the accompanied by proper rituals) for reasons of ritual purity. god has changed status, has become a more prestigious indoor Impure activities going on inside the house, such as making god, and the structure is called a temple. Once the original and eating non-vegetarian food, alcohol consumption, vegetation has been destroyed and the deity is supposed to menstruation, child birth, death, as well as having a septic tank reside in a single concrete structure, the rest of the site can be nearby, is thought to anger the snake gods, which should be utilized for alternative purposes. avoided. Another third ritual is called ozhippikkal and entails From the 1980s onwards, monetary elements increasingly expelling the deity from the grove to an existing, man-made played a role in the decline of sacred groves as well. From the serpent shrine in the compound of a major temple elsewhere. early 1970s to the mid-1990s, there was a 2000 percent When this has been accomplished, the owners need to wait increase in land prices in Kerala (Osella et al., 2016). Many twenty-one days before the sacred grove area can be families then cleared the sacred groves for the construction of permanently cleared of trees and other vegetation. We houses or in order to sell the adjoining piece of land (Subhash observed that this ritual is conducted mainly when owners et al., 1998). Moreover, the value of land, in urban as well as intend to sell the whole plot or construct a house. Pulluva rural areas, increased as a result of the large inflow of priests (non-brahmin priests specialized in serving the serpent remittances from the Gulf States which gave some families deities) say they take one to three days to finish the ritual more buying power than others (Prakash, 1998). According to according to the power of the deity. In some cases the the interviewed priests, migration from Kerala to other states Brahmin priests spend a mere three hours on the actual site of and abroad also forced people to clear the sacred groves the sacred grove and conduct the rest of the ceremonies in existing in their courtyards. their higher status temple compound. Pulluva priests may also The inevitable indifference and lack of proper care in take merely the spirit of an evicted deity to a famous regional their absence might anger the serpent gods who would temple containing a serpent shrine. They have to pay a yearly retaliate by giving the family, even at a distance, numerous fee to the serpent shrines where they ritually propitiate the problems. To avoid the deity‘s displeasure the emigrants often spirits of moved deities. cleared their abandoned groves with the appropriate religious The Brahmin priests recommend the families to make an rituals supplied by Hindu priests. Although religion (i.e., annual pilgrimage to offer prayers and all kinds of material as a worldview) was not the direct cause of the offerings and money to that specific serpent shrine temple. All destruction of the groves, families started employing ritual interviewed grove-owners remarked that the shifting and strategies, supplied by the same religion, to mitigate possible clearing rituals are very expensive. There is no standard rate consequences. This shows us Hinduism—and by extension for the rituals. The priests will state an amount in accordance possibly other religions as well—both as a continuum and as with the financial condition of the grove-owner, the status of elastic, adjustable and inventive. If the situation requires that the priest performing the ritual, the time the ceremony changing needs and values are accommodated, the same requires, the day on which the ceremony takes place, and the tradition may well prove versatile and varied enough to offer power of the deity residing in the grove. Rates for transition rituals that benefit both client and priest, even when punaprathishtta rituals range from 5000 rupees (71 EUR) to this is at the cost of old-growth green pockets of biodiversity. 20,000 rupees (284 EUR); rates for kaavumattam rituals range The ritual repertoire offered by Hindu priests involves three from 50,000 rupees (710 EUR) to 20,000 rupees (284 EUR);

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

and rates for ozhippikkal rituals range from 80,000 rupees species poor community. ii. Alter species composition with an (1136 EUR) to 3,00,000 rupees (4263 EUR). increase in the species typical of open habitats iii. Disappearance of many mature floral and faunal species and OBJECTIVES colonization of forest floor by new species iv. Impairment of tree regeneration process and development of unstable  Ecological importance population structure and v. Change in Soil properties and fine  Socio-culturalimportance root dynamics and nutrient mineralization rateare occurred in  Anthropogenic disturbance fully destroyed sacred groves than in undestroyed one.  Conservation of sacred groves.

STUDY AREA III. RESULTS AND DISCUSSION

 CHEMATHU The steps taken by government agencies for the conservation of this vital natural resource often do not yield This kavu belongs to Chemathu temple once the ―Kalari‖ desired result on account of non-involvement of local people of vallyathans, the warriors of Kayamkulam rajah. The kavu in 10 decision making process and implementation of the and temple is inside abigkottamathil. Though the power of programmes. Therefore to make any conservation programme Chemathu has been lost, there is no change in the power of the successful participation of the local people especially the ―Kalaridevatha‖,‖Nagaraja‖ and‖ Nagayakshi‖.The sacred youth is essential. This is possible by educating them about the groveand the temple existed there for more than 100 importance of conservation of these forest patches by years.Still there was no decrease in the size or diversity of highlighting their direct and indirect and short and long term kavu, the local people considers this kavu as the abodes of benefits to both local community and to the area at large. At their deities and protect it as a valuable treasure. This kavu is the same time there is need to train local people about the located near kayamkulam at Devikulangarapanchayath and sustainable use of the Plant resources such as medicinal, food, was selected as an undisturbed sacred grove. fuelwood, timber and other economically important plants needed in day-to-day requirement to check their over  KUMMAPPALLIL KAVU exploitation. Jayarajan (2004) in his study on sacred groves of north Malabar suggested several measures to check This kavu was taken as an example for partially destroyed degradation and conservation of sacred groves many of them sacred grove and is located at Kayamkulam. This kavu is are relevant for the conservation of sacred groves found partially destroyed made by local people. This place had lost elsewhere in the country. its sacredness due to the interference of people mainly because  The faith in sacredness of groves should be respected and of the improper ownership and careless managing of the kavu supplemented with ecological knowledge. for a long period of time.  The ownership of sacred groves should be transferred to the communities from the individuals.  NAMBOZHIYIL KAVU  The state government should declare sacred groves as heritage sites and provide financial support for their This kavu is located near kayamkulam and taken as a upkeep including fencing. typical example for anthropogenic destruction. Now this ―so  Re survey of sacred groves in different states to assess called‖ sacred grove is typically a miniature form of a their present condition and recover the encroached areas if formerly well maintained ―NagayakshiKavu‖.Years ago, this possible. place was a sacred grove spreading about 75 cents of land and  Conservation of intact groves and restoration of degraded was owned and managed by an ancient Brahmin family. Later, ones. 6) Awareness campaign should be organized for the they left the place and handed over this sacred place with the local people focusing the need of the protection of the adjoining land to some people belonging to some other groves. community. They gradually cut down the huge trees and other  A buffer zone between sacred groves and the surrounding plants and reduced the forrest area to 4 or 5 cents. This kavu is man-impacted landscape elements may be created to now represented by few small trees and is isolated from the check anthropogenic disturbances and provide conditions adjoining land by walls. for regrowth of the forest.  The endemic and threatened plant species confined to sacred groves should be identified and steps should be II. MATERIALS AND METHODS taken to conserve these species. The well- preserved sacred groves should be immediately brought under Field studies were conducted in these three different protected area network to ensure the protection of such sacred groves namely, undestroyed, partially destroyed and species and their habitats. fully destroyed in Alappuzha district, Kerala to evaluate the  Adequate funding should be given to the village ―dorbars‖ effect of prevailing anthropogenic disturbances on faunal and to create tree plantations to meet the biomass needs of the floral characteristics. All the flora and fauna datas were villagers so that anthropogenic pressure on the sacred identified with the help of experts in concerned fields. grove may be reduced. Findings of this study suggest that disturbance results into i. A

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

 The degraded sacred groves should be immediately treatments of Leprosy, piles restored or regenerated using appropriate technology. and urinary diseases. Leaves are used as a Efforts should be made to utilize the traditional poulitice for voils and knowledge in the regenerating those native species for eczema. Oil from seeds is which technology may not available. used in the treatment of skin disease and rheumatism. COMMON PLANTS Aervalanata (L) Juss Amaranthaceae Plant is used to treat Lithiasis. Root is used against stangury. Common Plants Family Artocarpushirsutus Moraceae Dried leaves along with other medicines are applied Artocarpushirsutus Moraceae over bubos and swelled Ficusindica Cactus testicles. AlstoniaSeholaris Apocynaceae Bark is used in the Ficusreligiosa Horaceae treatment of diarrhoea, dysentery, liver complaints, Hydnocarpuspentadra Achariaceae skin disease and rheumatic pains. Milky juice is Syzygiumgardneri Myrtaceae applied to ulcers. Aporosalindleyana Euphorbiaceae Adecotion of the root is Alstoniascholaris Apocynaceae given against jaundice, fever and headache, Caseriaesculenta Hippacrateaceae seminal loss and instainty etc. Mimusopselengi Sapotaceae Dioscoreabulbifera Dioscoreaceae Underground stem is used to treat dyspepsin, urinary Ricinuscommunis Linn. Euphorbiaceae discharges, leucocoderma bronchitis, syphilis and Nerium oleander Linn. Apocynaceae ulcers. Ficusarnottiana Moraceae Leaves and bark are used Plumeriarubra Linn. Apocynaceae against skin diseases. Buchanania-lanceolata Ancardiaceae Ripe fruit improve Saracaasoca (Roxb.) de wilde Caesalpiriaceae digestive power. It is also Citrus aurantifolia Rutaceae used against rheumatism. Centellaasiatica Umbelifers The juice of the leaves may Mangiferaindica Linn. Aneardiaceae be taken as a tonic. It is used against diseases of Cratera magna (Lour) DC Capparidaceae skin nerves and blood epilepsy. Leaves are used Jasminumgrandiflorum L. Oleaceae as a poultice and have marked stimulating and Bambusaarundinacea (Retz.) Gramineae healing action. An ointment prepared from the leaves is StreblusasperLour Moraceae used in case of elephantiasis. Calamusrotang Linn. Palmae Moullavaspicata Caesalpiniacea Bark is used against skin e diseases. Root is prescribed Santalum album Linn. Santalaceae in case of Pneumonia. Asparagus racemosus Asparagceae Root is used in the Cocosnucifera Palmae treatment of throat complaint, tuberculosis, Leprosy, epilepsy, disease a. MEDICINAL PLANTS of blood, kidney and lever. Biophytumsensitivum Oxalidaceae Powdered leaves and seeds Botanical Name Family Uses area pplied to wounds. Achyranthesaspera Amaranthaceae The plant is used for the Roots are given against treatment of Piles, lithiasis. enlargement of cervical Curculigoorchicidesgaertn Hypoxidaceae A detection of the roots in gland, dropsy, skin is often prescribed in eruption, Colic, leaf juice is the cases of leucorrhoea, applied to wound. piles, jaundice, gonorrhea, Andrographispaniculata Acanthaceae Plant is administered in asthma and bronchitis. case of dyspepsia and Roots are used for itch and bronchitis. Root and leaves skin diseases. are used in syphilitic ulcer. Callicarpatomentosa (L) Lamiaceae Leaves are used to prepare Aristolochiaindica Aristolochiacea Seeds are used to treat Murray a wash for the mouth. Bark e biliousness, dry cough and and root is used to treat pain in the joint. Roots are fever, hepatic obstruction recommended in case of and skin diseases. cholera, diarrhoea and Costusspeciosus (koen) sm. Costaceae Root is bitter astringent, lucoderma. purgative, depurative, Azadirachta-indica Meliaceae Plant is used in the stimulant, tonic and

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

anthelmintic. The drug Crimson Rose P. hector (Linnaeus) diosgenin is extended from (Tros hector) the rhizome. Sarcostigmakleiniwight Icacinaceae Powdered bark mixed with Common Blue Graphiumsarpedonteredon honey is given to Bottle (Felder & Felder) rheumation. Oil from seeds (Zetidessarpedon) is used against rheumatis Common Jay G. dosoneleius(Fruhstorder) leprosy and iles. Vateriaindica L Dipterocarpace Bark is used in treatment of (Zetides spp.) ae cough, anemia, ear Tailed Jay G. agamemmonmenides diseases, urinary discharges (Felder & Felder) skin eruption and leprosy. (Zetidesagamemnon) Resin is used against diarrhoea, piles Common Mime Papiliocllytiaclytia(Linnaeus) rheumatism, gonorrhea and (Chilasaclytia) other viral infections Lime Butterfly P. demoleusdemoleusLinnaeus Calophyllumapetalum Calophyllaceae Oil from the seed is used in Leprosy, cutaneous Malabar Banded P. liomedonMoore problems and rheumatism. Swallo Ocimum sanctum Lamiaceae Leaf is taken internally in Red Helen P. helenus(Hampson) case of fever, cough etc. Common Mormon P. polytespolytes(Linnaeus) Samaderaindica Simaroubaceae Infusions of leaves are used to kill lice, flies and white Blue Mormon P. polymnestorpolymnestorCramer ants. Seeds are used against Paris Peacock P. paristamilanaMoore bilious fever and are used Buddha Peacock P. buddhaWestwood as purgative and emetic. Oil from seeds is used as Lemon Emigrant Catopsiliapomona(Fabricius) external application in Common Emigrant (C. Pomona &crocale) rheumatism. Three-spot Grass E. blandasilhetana(Wallace) Ficusbenghalensis Moraceae Bark is used in the Yellow (Teriasblanda) treatment of Ulcers, burning sensation and Common Jezebel Delias eucharis (Dury) Vaginal disorders. Milky Psyche Leptosianinanina(Fabricius) juice is used in the Common Gull Ceporanerissaphryne(Fabicius) treatment of piles and (Huphinanerissa) gonorrhoea. Tender ends of the aerial roots are effective Caper Anapheisaurota(Fabricius) remedy for obstinate White/Pioneer (Belenoismesentina) vomiting. Chocolate Albatross AppiaslyncidalatifasciataMoore Hydnocarpuspentadra Achariaceae Oil form seed is used in the treatment of leprosy and Common Wanderer Parenoniavaleriahippia(Fabricius) other cutaneous diseases. It (Parenoniavaleria) is given for opthalamia and Dark wanderer P. ceylanica(Felder & Felder) dysentery. Parenonia (sic!) ceylonica) Inchno carpus Apocynaceae Leaves are recommended in case of fever. Roots are Giant Orange Tip HebomoiaglaucippeaustralisButler used in the treatment of Common Evening Melantisledaleda skin-eruption. Brow Mimosapudica Legumes A paste of leaves is applied Common Palmfly Elymniashypermnestracuadata to glandular swelling. The juice of leaves is used in Butler dressing for sinus and also Treebrown Lethe europaregalvaFurhstorfer as an application for sores Common L. rohiraneelgheriensis and piles. Roots are used against biliousness, Treebrown Guerin-Menvill leprosy, dysentery, vaginal Common Bush MycalesispersuestyphlusFrushtorfer and uterine complaints. Brown Mimusopselengi Sapotaceae Bark is used against the Pale- Brand Bush M. khasiaorchaEvans inflammation of the alveoli and also in excess Brown salivation. Pulp of the ripe Nigger Orsotrioenamedusmandata(Moore) fruit is used against CelyonFourring/ Y. ceylonicaHewitson dysentery. White Fouring Table 1: Floral diversity in Chemathu Kavu (undestroyed) Common Fourring Y. heubnerihuebneriKrby

BUTTERFLIES SPIDERS

COMMON NAME SCIENTIFIC NAME COMMON NAME SCIENTIFIC NAME Southern Birdwing Triodes minosCramer The Giant Crab Spider Heteropodavenatora (Troides Helena) Banded Fourleg Argiopepulchella Common Rose Pachlioptaaristrolochiae(Fabricius) Common two-tail Hersiliasavigni (Trosaristolochiae) Green Lynx Peucetiaviridana

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

Brown Lynx Oxyopesrufistemum heron Round Longlegs Artemaatlanta Night heron Nyecticoraxnyeticorax Zebra Jumper Plexippuspykulli Whiteegret / Whiter Egretta alba Tribanded Spiky Orb Gasteracanthageminata heron Water hen Amauronissp AMPHIBIANS FROGS, TOADS & CAECILIANS House crow Corvussplendens Jungle crow Corvusmacrorhynehus Common Name Scientific Name Brahminy kite Haliastur Indus Paddy Field or Cricket Frog Ranalimnocharis Owl Bubo oriental Indian Pond or Green Frog Ranahexadactyla Crow pheasant Centropussinensis Indian Bull Frog Ranatigerina Eagle owl Bubo nipalensis Rufescent Frog Ranarufescens Kestrel Faleotinnuneules Fungoid Frog Ranamalabarica Kingfisher Haleyomsmyrnesis Water Skipper or Skipper Ranacyanophlyctis Koel Eudynamysseolopaceus Frog Myna Aeridotheristristis Red Narrow-mouthed Frog Microhylarubra Parrot PsiltacualakrameriManillensis Common India Toad Bufomelanosticus Indian oriole OrioulusKunndoo Malabar Flying Frog Rhacophorusmalabaricus MAMMALS REPTILES TURTLES & TERRAPINS Common Name Scientific Name Common Name Scientific Name Fruitbat Pteropusgiganteus Southern Flapshell Lissemyspunctata punctate Palmcivet Paradoxurushermaphrditus Turtle Small livef Viverriculaindiea Indian Pond Terrapin Melanochelystrijugacoronata Indian rat Must rattus Mouse Musmuseulus LIZARDS Bandicot Bandicotamalabarica Palm squirrel Funambuluspalmarum Common Name Scientific Name Mangoose Herpestesedward-sii Spotted Indian House Gecko Hemidactylusbrooki Table 2: Faunal diversity in Chemathu Kavu (undestroyed) Southern House Gecko Hemidactylusfrenatus Indian Garden Lizerd Calotesversicolor COMMON PLANTS Common Skink Mabuyacarinota Common Indian Monitor Varanusbengalensis Common Plants Family Ficusindica Cactus SNAKES Ficusreligiosa Horaceae Alstoniascholaris Apocynaceae Common Name Scientific Name Ricinuscommunis Linn. Euphorbiaceae Indian Rock Python Python molurus Nerium oleander Linn. Apocynaceae Common Sand Boa Eryxconicus Saracaasoca (Roxb.) de wilde Caesalpiriaceae Red Sand Boa Eryxjohnii Citrus aurantifolia Rutaceae Whitaker‘s Sand Boa Eryxwhitakeri Jasminumgrandiflorum L. Oleaceae Common Wolf Snake Lycodonaulicus Santalum album Linn. Santalaceae Striped Keelback Amphistemastolata Checkered Keelback Xenocropispiscator MEDICINAL PLANTS Rat Snake Ptyas mucosa Bronzeback Tree Snake Dendrelaphistristis Botanical Name Family Uses Vine Snake Ahaetullanasutus Achyranthesaspera Amaranthaceae The plant is used Common Cat Snake Boigatrigonota for the treatment of Common Krait Bungaruscaeruleus Piles, enlargement Indian Cobra Najanaja of cervical gland, Russel‘s Viper Viperarussellii dropsy, skin Beaked Worm Snake Typhlopsacutus eruption, Colic, leaf juice is applied AVES to wound. Azadirachta-indica Meliaceae Plant is used in the Common Name Scientific Name treatments of Paddy bird/ Pond Ardeolagrayii Leprosy, piles and

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

urinary diseases. vomiting. Leaves are used as Mimosapudica Legumes A paste of leaves is a poulitice for voils applied to and eczema. Oil glandular swelling. from seeds is used The juice of leaves in the treatment of is used in dressing skin disease and for sinus and also rheumatism. as an application Artocarpushirsutus Moraceae Dried leaves along for sores and piles. with other Roots are used medicines are against biliousness, applied over bubos leprosy, dysentery, and swelled vaginal and uterine testicles. complaints. Dioscoreabulbifera Dioscoreaceae Underground stem Mimusopselengi Sapotaceae Bark is used is used to treat against the dyspepsin, urinary inflammation of the discharges, alveoli and also in leucocoderma excess salivation. bronchitis, syphilis Pulp of the ripe and ulcers. fruit is used against Ficusarnottiana Moraceae Leaves and bark dysentery. are used against Table 3: Floral diversity in Kummappallil Kavu (partially skin diseases. destroyed) Asparagus Asparagceae Root is used in the racemosus treatment of throat BUTTERFLIES complaint, tuberculosis, COMMON SCIENTIFIC NAME Leprosy, epilepsy, NAME disease of blood, Southern Birdwing Triodes minosCramer kidney and lever. (Troides Helena) Callicarpatomentosa Lamiaceae Leaves are used to Common Rose Pachlioptaaristrolochiae(Fabricius) (L) Murray prepare a wash for (Trosaristolochiae) the mouth. Bark Common Blue Graphiumsarpedonteredon and root is used to Bottle (Felder & Felder) treat fever, hepatic (Zetidessarpedon) obstruction and Common Jay G. dosoneleius(Fruhstorder) skin diseases. (Zetides spp.) Sarcostigmakleiniwi Icacinaceae Powdered bark Tailed Jay G. agamemmonmenides ght mixed with honey (Felder & Felder) (Zetidesagamemnon) is given to Lime Butterfly P. demoleusdemoleusLinnaeus rheumation. Oil Malabar Banded P. liomedonMoore from seeds is used Swallo against rheumatis Common Mormon P. polytespolytes(Linnaeus) leprosy and iles. Blue Mormon P. polymnestorpolymnestorCramer Ocimum sanctum Lamiaceae Leaf is taken Paris Peacock P. paristamilanaMoore internally in case of Common Jezebel Delias eucharis (Dury) fever, cough etc. Common Gull Ceporanerissaphryne(Fabicius) Ficusbenghalensis Moraceae Bark is used in the (Huphinanerissa) treatment of Ulcers, Bamboo Lethe europaregalvaFurhstorfer burning sensation Treebrown and Vaginal Common L. rohiraneelgheriensis disorders. Milky Treebrown Guerin-Menvill juice is used in the

treatment of piles b) SPIDERS and gonorrhoea.

Tender ends of the COMMON NAME SCIENTIFIC NAME aerial roots are effective remedy The Giant Crab Spider Heteropodavenatora for obstinate Common two-tail Hersiliasavigni

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

Brown Lynx Oxyopesrufistemum Small livef Viverriculaindiea Round Longlegs Artemaatlanta Indian rat Must rattus Zebra Jumper Plexippuspykulli Mouse Musmuseulus Palm squirrel Funambuluspalmarum AMPHIBIANS FROGS, TOADS & CAECILIANS Table 4: Faunal diversity in Kummappallil Kavu (partially destroyed) Common Name Scientific Name Indian Pond or Green Frog Ranahexadactyla COMMON PLANTS Indian Bull Frog Ranatigerina Red Narrow-mouthed Frog Microhylarubra Common Plants Family Common India Toad Bufomelanosticus Nerium oleander Linn. Apocynaceae Malabar Flying Frog Rhacophorusmalabaricus Citrus aurantifolia Rutaceae Jasminumgrandiflorum L. Oleaceae REPTILES TURTLES & TERRAPINS MEDICINAL PLANTS Common Name Scientific Name Southern Flapshell Lissemyspunctata punctuate Botanical Name Family Uses Turtle Achyranthesaspera Amaranthaceae The plant is used Indian Pond Terrapin Melanochelystrijugacoronata for the treatment of Piles, enlargement LIZARDS of cervical gland, dropsy, skin Common Name Scientific Name eruption, Colic, leaf Southern House Gecko Hemidactylusfrenatus juice is applied to Indian Garden Lizerd Calotesversicolor wound. Common Indian Monitor Varanusbengalensis Dioscoreabulbifera Dioscoreaceae Underground stem is used to treat SNAKES dyspepsin, urinary discharges, Common Name Scientific Name leucocoderma Indian Rock Python Python molurus bronchitis, syphilis Common Sand Boa Eryxconicus and ulcers. Rat Snake Ptyas mucosa Ocimum sanctum Lamiaceae Leaf is taken internally in case of Bronzeback Tree Snake Dendrelaphistristis fever, cough etc. Vine Snake Ahaetullanasutus Mimosapudica Legumes A paste of leaves is Common Cat Snake Boigatrigonota applied to glandular Common Krait Bungaruscaeruleus swelling. The juice Russel‘s Viper Viperarussellii of leaves is used in dressing for sinus AVES and also as an application for Common Name Scientific Name sores and piles. Paddy bird/ Pond heron Ardeolagrayii Roots are used Night heron Nyecticoraxnyeticorax against biliousness, House crow Corvussplendens leprosy, dysentery, Brahminy kite Haliastur Indus vaginal and uterine Owl Bubo oriental complaints. Eagle owl Bubo nipalensis Table 5: Floral diversity in Nambozhiyil Kavu (Totally Kingfisher Haleyomsmyrnesis destroyed) Koel Eudynamysseolopaceus Myna Aeridotheristristis BUTTERFLIES Parrot PsiltacualakrameriManillensis Indian oriole OrioulusKunndoo COMMON NAME SCIENTIFIC NAME Common Rose Pachlioptaaristrolochiae(Fabricius) MAMMALS (Trosaristolochiae) Malabar Banded P. liomedonMoore Common Name Scientific Name Swallo Fruitbat Pteropusgiganteus Common Mormon P. polytespolytes(Linnaeus)

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

Common Gull Ceporanerissaphryne(Fabicius) number of valuable good and vital ecological services to the (Huphinanerissa) people living around the sacred groves. Therefore urgent interventions are required for the conservation of these forest SPIDERS patches.

COMMON NAME SCIENTIFIC NAME Common two-tail Hersiliasavigni ACKNOWLEDGEMENTS Round Longlegs Artemaatlanta The authors are grateful to Department of zoology, AMPHIBIANS FROGS, TOADS & CAECILIANS Kongunadu Arts and Science College for guiding and providing necessary help for conducting this research studies. Common Name Scientific Name Indian Bull Frog Ranatigerina REFERENCES Common India Toad Bufomelanosticus [1] Chattopadhyay Srikumar, and Richard W. Franke. REPTILES LIZARDS Striving for Sustainability: Environmental Stress and Democratic Initiatives in Kerala. New Delhi: Concept Common Name Scientific Name Publishing Company, 2006. Indian Garden Lizaerd Calotesversicolor [2] Jamir, S.A. and Pandey, H. N (2003). Vascular plant diversity in sacred groves Jaintia Hills in . SNAKES Biodiversity and conservation 12: 1497- 1510. [3] Jayarajan, M. 2004. Sacred groves of north Malabar. Common Name Scientific Name Discussion Paper No. 92. Kerala Research Programme on Rat Snake Ptyas mucosa Local Level Development Centre for Development Vine Snake Ahaetullanasutus studies, Thiruvananthapuram. [4] Malhotra, K. C., Gogkhle, Y., Chatterjee S and AVES Srivastava, S. (2007).Cultural and Ecological Dimensions of Sacred Groves in India.India National Science Common Name Scientific Name Academy and Indira Gandhi Rashtriya Manav House crow Corvussplendens Sangrahalaya, Bhopal. Owl Bubo oriental [5] Neff, Deborah, L. ―Aesthetics and Power in Pambin Tu. Koel Eudynamysseolopaceus A Possession Ritual of Rural Kerala.‖ Ethnology 26 (1987): 63–71. MAMMALS [6] Osella Filippo and Caroline Osella. Social Mobility in Kerala: Modernity and Identity in Conflict. London: Common Name Scientific Name Pluto, 2000. Religions 2016, 7, 38 14 of 14. [7] Panikkar, T. K. Gopal. Malabar and Its Folk. New Delhi: Indian rat Must rattus Asian Educational Services, 1995. Mouse Musmuseulus [8] Parayil, Govindan. Kerala: The Development Experience: Table 6: Faunal diversity in Nambozhiyil Kavu (Totally Reflections on Sustainability and Replicability. London: destroyed) Zed Books, 2000.

[9] Prakash, B. A. ―Gulf Migration and its Economic

Impact.‖ Economic and Political Weekly 33 (1998): IV. CONCLUSION 3209–13.

[10] Radhakrishnan, P. Peasant Struggles, Land Reforms and In the past protection and conservation of the sacred Social Change: Malabar 1836–1982. New Delhi: Sage, grove were closely linked with the religious beliefs and 1989. traditional culture of the indigenous tribal communities all [11] Raj, K. N., and Michael Tharakan. ―Agrarian Reform in over the world .This cultural heritage survived through Kerala and its Impact on the Rural Economy: A generations, but unfortunately the religious beliefs and taboos Preliminary Assessment.‖ In Agrarian Reform in that were in the Centre of sacred grove preservation are now Contemporary Developing Countries.Edited by Ajit fast eroding due to change in social setup, increased Kumar Ghose. London and New York: Groom Helm and consumerism for better living and change in the belief system St. Martin‘s Press, 1983, pp. 31–42. of the people attributable to modern system of education [12] Ramachandran, K. K. and Mohan, C. N. 1991. ―Studies (Rao,1996) Therefore it is extremely difficult if not possible to on Sacred Groves of Kerala‖. Final report submitted to protect sacred groves indefinitely only on the basis of religious Ministry of Environment and Forests, Government of beliefs. There is a need to revitalize the age old ethos of India. conservation culture of traditional societies by supplementing [13] Rao, P., Barik, S. K., Pandey, H. N., and Tripathi, R. S. with scientific knowledge about the crucial role these forest (1996). Tree seedling germination, establishment in tree patches play in conserving biodiversity and providing large

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International Journal of Innovative Research and Advanced Studies (IJIRAS) ISSN: 2394-4404 Volume 3 Issue 8, July 2016

fall gaps and understory in subtropical forests of northeast Edited by P. Sivaswamy Ramakrishnan, K. G. Saxena and India. Australian Journal of Ecology 22:136-145. U. M. Chandrashekara. Enfield: Science Publishers, 1998, [14] Subhash, M. D. Chandran, MadhavGadgil, and J. Donald pp. 211–32. Hughes.―Sacred Groves of the Western of India.‖ [15] Unnikrishnan, E. 1997. Utharakeralathile In Conserving the Sacred: For Biodiversity Management. Vishudhavanangal (mal.) Samskruthi, .

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