Images: Front Cover: Backdrop: habit of Dysoxylum malabaricum, an majestic tree Traditional lamp lighted on Marotty (Hydnocarpus pentandra) fruit shell. A custom, which still followed by Hindu community A Brahmin priest planting a tree (inset) Front Inner: Seed of Wild Nutmeg (Myristica malabarica) with aril Back Inner: Leaves of Wild Cinnamon (Cinnamomum malabatrum) heaped in front of Aattukal temple Back: Fumigation with White Dammar (Vateria indica)- a normal process during holy functions. Exploring the “Bio- Cultural” Heritage in Conservation of 5 Rare, Endemic & Threatened (RET) Tree Species of Western Ghats of Kerala

Alcoa Foundation's Practitioner Fellowship Programme 2008 IUCN, Gland Switzerland

Final Report (2008-2009) October 31, 2009

N. Anil Kumar Ph D

M S SWAMINATHAN RESEARCH FOUNDATION Community Agrobiodiversity Centre, On the occasion of planting a tree sapling of Myristica malabarica Puthurvayal P.O., Kalpetta, along with Shri. Jairam Ramesh, the Hon'ble Minister for Environment Wayanad- 673 121, Kerala, INDIA and Forests, Govt. Of India. CONTENTS i Summary

01 Introduction

04 Profile of the study site

07 Ethnic diversity

10 Methodology

12 Bio-cultural value of the species studied

22 Benefits from the study

27 Conclusions & the steps ahead ii Annexures iii References iv Acronyms used Acknowledgement

I thank Alcoa Foundation and My sincere thanks are due to information of the species IUCN for conferring me with Prof. M. S. Swaminathan, studied under this project. I the Conservation Practitioner Chairman of MSSRF for his record my heartfelt thanks to all Fellowship and the support encouragement to take up this of them. Finally, few words of extended to carry out this study. fellowship and study. The appreciation towards Ms. Price I had detailed discussions with assistance of Mr. K.G. Anish, Wendy of IUCN and Ms. Dr. Jeffrey Mc Neely, Chief Mr. Mithunlal, Dr. E. Burton Caitlin of Alcoa Scientist of IUCN and Dr. Unnikrishnan, Ms. Smitha, Ms. Foundation for their meticulous Gonzalo Oviedo, Senior Sujana and Ms. Sreevidhya in way of monitoring this work, Advisor for Social Policy of various stages of this study and and my fellow colleagues of the IUCN for finalizing the report finalisation is gratefully Practitioner Fellowship research idea and the acknowledged here. There were programme for their moral methodology for this study. I several men and women from support and well wishes for this am grateful to them for their different communities shared study. brilliant suggestions and help. with me their knowledge and Summary creates a spiritual atmosphere supplying over 7100 seedlings. according to local beliefs. The oil has Hundreds of seedlings of these species proven utility in treating leprosy. are in survivals now in many of the forest plantations and wild preserved y research that facilitated through A few lessons were learned from this areas of Wayanad and adjoining MAlcoa-IUCN practitioner fellowship study. The first lesson I have derived is regions. programme- 2008 was conducted at that a 'C4' approach can holistically the M S Swaminathan Research address the issue of conservation. The This fellowship has really increased my Foundation's Community study helped me to found that many of motivation in Human Cultural and Agrobiodiversity Centre in Kerala, India. the issues in conservation and Linguistic Diversity work in species rich By the fellowship research, which took sustainable use of biodiversity can be developing countries. Before I accepted nearly a year, I have attempted to achieved through a 'C4' continuum. The this fellowship, I had very little establish the link between cultural and knowledge on the co-evolution of - C4 comprises Conservation, which ethnic role of local society in includes enhancement & sustainable cultural, spiritual, linguistic and conservation and sustainable utilization use of biodiversity and comprises in biological diversities- in the world and of five high- value tree species that are situ, on farm and ex situ conservation; revitalization of the cultural and threatened, rare and endemic to the Cultivation that promotes low external lingustic diversity of India. Incidently Western Ghats of India. All the five input, sustainable farming based on my country is with the largest number species are in IUCN threatened organic principles; Consumption that of endangered languages of the world. category. The analysis of the data covers sustainable utilization through There is so much has to be done to revealed that the local community men conservation and cultivation of life save the dying languages and the and women play a key role in saving crops, Commerce that create an dying diversities. conservation of these species as they economic stake in conservation for use them in different ways, often serving simultaneously the causes of This experience, I am glad to say that related to their ancient traditions, conservation as well as the livelihood has given me so much enthusiasm and customs and belief- system and also in security. The Cultural diversity that confidence in working in the area of their livelihood options. create a spiritual stake in conservation conservation. I sincerely thank Alcoa is an over arching domain. It is Foundation and IUCN for enabling me The study brought out all the five however, noted that there is conflict to undertake this short but unique study species have spiritual, cultural and exists between linking the dimensions and thereby building my conservation many socio-economic values. It is clear of commerce and cultural diversity capability. This capability I am sure from the study that such a collective together. The C approach coupled with would help me to improve my valuation act as a driver for 4 a well knitted management plan will be profession better and better.... conservation of these species. For a highly useful strategy for instance, the cultural importance of revitalization of the cultural traditions, 'white dammar' that extracted from the conservation and sustainable N. Anil Kumar species, Vateria indica is attributed to management of biodiversity. 31-10-200 its utility role in all types of the Hindu pooja, especially that for the blessings A second lesson I learned was that of God Siva. Many communities in conservation of maximum possible Kerala use it to fumigate for the number of tree species that are blessings of God and the ancestoral preferred by the communities will help spirits. The saffron colour sourced from local communities to address the issue the seeds of Myristica malabarica is the of climate change. The fellowship characteristic colour of Hindu culture of helped me to raise a large number of whole of India. Likewise, people believe seedlings of the selected five species Marotti oil from Hydnocarpus pentandra and contributed to a 50,000 Rare, keeps away the evil spirits from home. Endemic and Threatened plant ('RET') It is the most transparent oil, which tree planting campaign of MSSRF by 01

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o v INTRODUCTION e

India is one of the 10 top IBCD-RICH countries of the world. The culture, ethnicity, languages, biodiversity of India are the oldest and unique, and come down only in the form of religious texts. The with amazing functional attributes. The every- day religious beliefs play a dominant part in the history life of tribal and rural communities of this country of Indian religion and these beliefs are at least revolves around these diversities. The South, 10,000 years old. North, and Northeast region of India have their own distinct cultures and almost every state has In a country like India, with its complex carved out its own cultural niche. There is hardly geophysical and cultural characteristics and any culture in the world that is as varied and unique traditions, the distributional pattern of religious and as India. India is home to some of the most ethnic communities, particularly Scheduled Tribes is ancient civilizations, including four major world varied. (Hrusikesh etal., 2002) The Indian Society is religions, Hinduism, Buddhism, Jainism and not as simple as it looks from the outside. India has Sikhism. Indian religions have deep historical roots a large tribal population, , totaling of 84.3 million that are recollected by contemporary Indians. The (8.2%) (Census Report 2001) in 427 tribal religious culture going back at least 4500 years has communities (Chandraprakash Kala, 2005). Tribals are called as Atavika or Adivasi, in general, and are traditions. The recent thrust on biodiversity 02 forest dwellers or forest dependant communities. conservation and sustainable utilization has The collective knowledge of these communities generated interest from the part of conservation about the biodiversity around them is called Ethno experts and policy makers on the importance of biological knowledge, and it is very ancient in India. traditional use of the resources. But, there is no It describes how people of a particular culture and clear strategic plan exist on how to protect such region make use of indigenous plants and animals. knowledge and culture to help conservation of Ethno biological knowledge that accumulated over biodiversity on a long term basis, particularly in generations help people protect their health and view of rapidly changing culture and life style of nutrition and mange their habitats (Laird, 2002). people of India. The traditional uses that are built The possibility that traditional knowledge may be up from generations of knowledge and experiences rapidly and widely lost in response to the growing often proved to be authentic to believe and economic strength of India has become a major followed upon to emulate a strategy for sustainable concern of scholars and policy makers. This conservation methods. concern emerges from the presumed link between traditional knowledge, the religious beliefs, cultural In the Indian wisdom, a tree had been positioned and social attributes of human societies have above all those values that nature bestowed on to substantial influence on biodiversity conservation. humans. Indian traditional wisdom show practical and technical uses for tree management in a given In India, there are biological species closely rural landscape and also offers a glimpse of forms interlinked with religious and other ancient of social and cultural representations concerning trees. In the ancient Hindu scripture in India, trees are described as an extra terrestrial having its roots The present study was for understanding the role 03 in underworld and branches in heaven. The Hindu of culture in conserving such tree species, which scripture says that the trees unite and connect are threatened with the fate of extinction. 5 taxa beings of all kinds in the world. were selected, viz. Vateria indica Linn, commonly known as white dammar tree growing in evergreen, In Kerala, there are religiously, socially and semi-evergreen forests. The resin extracted from culturally specific tree species once managed in the bark is used as natural incense; Myristica outside forest landscapes. But many of such wild malabarica Lam. generally known as Malabar Wild tree species have been declined considerably Nutmeg occasionally found in evergreen forests of because of the impacts of modernization. Now Western Ghats, the aril used generally as adulterant many of them, which are endemic to the forest or substitute for nutmeg; Hydnocarpus pentandra environment of Western Ghats are threatened with (Buch.-ham.) Oken which is an evergreen tree with the danger of extinction. Trees have played an buttressed trunk, commercially known as important role in Kerala's mythologies and Chaulmoogra. The oil extracted from the seeds religions, and have been given deep and sacred have wide application in Indian tradition and meanings throughout the ages. Keralites, observe culture; Dysoxylum malabaricum Bedd.; a species of the growth and death of trees, the elasticity of their white cedar tree, and Cinnamomum malabatrum (N. branches, the sensitiveness and the annual decay Burm.) Bl, the wild cinnamon. and revival of their foliage, as powerful symbols of growth, decay and resurrection. Trees form an This report describes the collective efforts of integral part of the culture and heritage of the Alcoa- IUCN and MSSRF in conservation of these people of Kerala. species. 04

PROFILE OF THE STUDY SITE

The study location was Wayanad- Nilambur- Silent Valley region of the Western Ghat part of Kerala state. It is a region of tribal culture and human diversity with intensive agricultural land use, particularly for plantation crops like coffee, cardamom, pepper, rubber and tea. Wayanad The district used to be a habitat for wide genetic 05 diversity of traditional landraces of cultivated food Wayanad is a picturesque mountainous plateau with crops and plantation crops. About 100 rice varieties geographical extent of 2131 sq km. The district is were grown in the district suiting to the land situated at a height ranging from 700 to 2100 m classification and geo-climatic peculiarities. The rice above mean sea level and lies between north genetic diversity of the district is known for its latitudes 11° 26' 28" and 11° 58' 22" and east specialty rice varieties having aromatic and longitudes 75° 46' 38" and 76° 26' 11”. The name medicinal properties. The rice genetic base of Wayanad, is believed has been derived from the Wayanad has now narrowed down to around 15-20 expression 'Vayal nadu' - the village of paddy fields. rice varieties. One variety of special significance is Wayanad, has a total human population of 7, Navara rice known for its medicinal value and used 80,167 comprising about 17% of tribal extensively by Ayurvedic practitioners for treating communities (Census Report 2001). Wayanad is some aspects of rheumatic complaints. 20 odd considered to be one of the earliest human pepper varieties and host of pulse varieties are a settlement areas in Kerala as evidenced by the few to highlight. Vegetable and tuber crops occupy historical monuments and other pre-historic a prominent place in edible crop diversity of the documents. district.

The district is characterised by cultivation of Wayanad is also known for its medicinal plant perennial plantation crops and spices. The major wealth and the indigenous communities who have plantation crops include coffee, tea, pepper, profound knowledge on the usage of such plants. cardamom and rubber. Coffee based farming Medicinal plants and other minor forest produces system is a notable feature of Wayanad. The district are now largely traded in local market. enjoys tropical humid climate with an average Topographical peculiarities and favorable climate annual precipitation of 3000mm. Wayanad hills are enrich the potential of mass cultivation of contiguous to the Nilgiris in Tamil Nadu and medicinal and aromatic plants in the district. There Bandhipur in Karnataka, forming a vast land, rich are various species of plants with medicinal uses in biodiversity. cultivated as cash crops or food crops in this area, Navara being a typical example. Wayanad is part of Nilgiri Biosphere Reserve, which is one of the biologically rich mega Nilambur biodiversity spots of the world. Countless floral and faunal diversity of greater ecological and Nilambur in the Malappuram district of Kerala is economic importance is getting harboured in the famous for its forests, especially its wildlife habitats, wild and cultivated landscapes of the district. The rivers, waterfalls and teak plantations. The name ethnic communities in the district once wholly "Nilambur" means 'Place of Nilimba' (a Sanskrit depended up on the greens for their health care word for Bamboo). Nilambur is famous for its system. The onslaught of modernity and the bamboos. It is situated close to the Nilgiris range admixture of population diversity led to the of the Western Ghats on the banks of the Chaliyar erosion of ethnic cultural identity and tucked them River. The town of Nilambur is famous for the away to marginal domain. The tribal communities Nilambur Vettekkoru Makan Paattu held every year of Wayanad district have vast knowledge on those in the Nilambur Kovilakom Temple. Nilambur is “uncultivated” but useful plant diversity. Many such also home to the oldest teak plantation in the wild biodiversity are in their dietary items. These world, called Conolly's Plot. It is claimed that the include both floral and faunal components and are world's tallest or biggest teak tree is in the generally known as “Ethnic food.” Nilambur Teak Preserve. Cholanaikka are the dominant tribe in the interior forests of Nilambur area. Silent Valley remote has difficult terrain and is surrounded with 06 Attappadi Reserve Forests in the east, and vested Silent valley is extremely fragile, a unique preserve forests of the Palghat and Nilambur divisions in the of wet evergreen forests lying above the equator west and south. In the North, the park is an and the forest strip which causes the summer rains extension of the Nilgiri Forests. There is no record in Kerala. The local name for the park is Sairandhri the valley has ever been settled, but the Muduga vanam (the forest in the valley) which is also one of and Irula tribal people are indigenous to the area the last representatives of tropical evergreen forests and do live in the adjacent valley of Attappady in India. The core of the Nilgiri Biosphere Reserve Reserved Forest. The Kurumbar community is the Silent Valley National Park. Despite its name, occupy the highest range outside the park the Silent Valley (the clamour of Cicadas is bordering on the Nilgiris. Many of the Muduga and conspicuously absent here) echoes with the sounds Irula now work as day laborers. Some of them of teeming wildlife. The denizens of this sprawling work for the Forest Department in the park as habitat of endangered virgin tropical forests forest guards and visitor guides. include rare birds, deer and tiger. The park which is In Kerala there are 34 different ethnic groups with a total population of 2,61,475 (1.03% only) as per 2001 Census Report (Hrishikesh et al., 2002) .Cultural exuberances of the tribes of Kerala are rightly being highlighted in diverse aspects. House building, rituals, norms bore resemblance to the tradition and ethnicity of the tribal culture. Many of the tribes of Kerala build their settlements in the forest grounds and the mountains. Due to the rugged topography of the region, the tribes of Kerala were remained undisturbed by any kind of foreign invasion, which helped them to maintain their 07 originality intact till in the recent past.

ETHNIC DIVERSITY

Wayanad- Nilambur- Silent Valley Region- species of fruits and nuts, 36 kinds of native fishes, A hotspot for ethnic diversity and culture 8 kinds of crabs and 5 types of wild honey.

The dominant tribal groups of the region are, The ritualistic ethos of the rural population of the Kurichiya, Kuruma, Paniya, Adiya, Kattunaikka, region is more entwined with agriculture. Each of Cholanaikka and Muduga with other minor the ethnic community has their own culture of communities namely, Koombaranmar, Kadar, Pulayar, adoration. Putharikayattal a ritual to remark the Mannan, Kuravar, Malayan and Thachanadan Moopan. harvest of paddy is invariably observed by all The predominant agricultural communities are, communities in the region. This is to mark the first Kurichiya, Kuruma and Wayanadan Chetty. Apart from rice harvest of the season. Uchal, another festival tribals Jains, Tamil Brahmins, Hindus, Muslims and observed by tribal communities Kurichiya and Christian communities are also the inhabitants of Kuruma, which is related to planting of seeds and a the district. myth enshrouded with a deity and stored harvested rice grains where during these periods processing The tribal communities of the region have vast paddy is forbidden. Rituals also had been in use knowledge on those “uncultivated” but useful (abuse) for instance Kambala Natti- the paddy plants. For example, the Paniya community uses a transplanting ceremony which is largely promoted large number of plant and small animal diversity, by the landlords to exploit the maximum hard work which includes 72 species of leafy vegetables, 25 of the labour. The workers would be given drinks species of mushrooms, 19 species of tubers, 48 and male members of the paniya community will stay on paddy field fringes blowing their traditional gathering of forest produces. They are also known 08 musical instrument (Cheeni) and beating their as Then Kurumar since they collect then (honey) musical drums (Thudi). The music and drum from the forest and have all the physical features of beatings would enthuse them to unleash their a hill tribe. They worship their ancestors, along with maximum energy and toil from dawn to dusk in the worshipping Hindu deities, animals and birds, trees, field. Thulappathu a hunting ceremony observed rocky hillocks and snakes. Kattunaikka are firm by the Kurichya community is an exemplary believers in black magic and sorcery. They speak a instance of current day buzz word sustainable mixture of all Dravidian languages -the Kattunaikka harvest. Mattalkrishi is custom of agriculture dialect, which is but more close to the language, brought in by the settlers. During the early Kandada. They are non-vegetarian in food habit migration period they had experienced shortage of and eat a diverse variety of meat. Food gathering, labour to complete the agricultural operation in a hunting, fishing and trapping of birds and animals time bound manner. To tide over the crisis of are the traditional occupation. labour shortage each of the family member come together to complete the works of each family and Kurichiya next on subsequent days. This ad hoc mechanism nurtured collectiveness among farming community. The Kurichiya are an agricultural tribal community Such a host of 'rustic' cultures are the entitlements with very rich food habits and hygiene. They are of the region. matrilineal and live in joint families, under the control of their chieftain called 'Pittan'. The The Communities focused members of the extended family work together and put their earnings in the same purse. The Kurichiya The study has focused mainly on Kattunaikka, prefer cross-cousin marriage to any other marriage Paniya Cholanaikkan, Muduga and Kurichya tribes. alliances. They do not practice polyandry. Their Also data collection from other tribes of Wayanad, social control mechanism was most efficient, Nilambur and Silent Valley has been used to offenders being excommunicated. Many of the understand the traditions of conservation of the excommunicated Kurichiya are now educationally selected five tree species. and economically better compared to the traditional Kurichiya men and women. Recorded history of Kattunaikka Kurichiya tribe is available since the 18th century. During olden times, this land was ruled by the Rajas The Kattunaikkan community is one of the most of the Veda tribe. In later days of British primitive tribes of South India and found in imperialism, the king Kerala Varma Pazhassi Rajah Wayanad, Kozhikode and Malappuram districts in of Kottayam had to severely contest the Kerala. They are also called Cholanaikkan, in the colonialists, tremendously failing in his attempt. interior forests of Nilambur area and The Kurichiya tribe is equipped with an incredible Pathinaickans, in the plains of Malappuram district. martial tradition. In fact, it was this tribe who As their name denote, the Kattunaikkan are the represented the army of Pazhassi Rajah, who kings of the jungle engaged in the collection and battled hostilities with the British forces in a a k k a i y a i n h u c i t t r a u K K y

t 09 t e h C

n a d a n a y a i y n a a P W

number of combats. The descendants of those stream. The Cholanaikka call themselves as warriors are still known to be professional archers. 'Malanaikan' or 'Sholanaikan'. They are generally of short stature with well built sturdy bodies. The Paniya complexion varies from dark to light brown. The faces are round or oval with depressed nasal root, A vast majority of tribal people in Kerala state hail their bridge being medium and the profile straight, from the Paniya sect. Paniya inhabit in the regions lips are thin to the medium, hair tends to be curly. of Wayanad and the neighboring parts of Kannur They live in rock shelters called 'Kallulai' or in open and Malappuram. As bonded labourers, the Paniya campsites made of leaves. They are found in were once sold along with plantations by the groups consisting of 2 to 7 primary families. Each landlords. They were also employed as professional group is called a 'Chemmam'. The Cholanaikans are coffee thieves by higher castes. The name 'Paniyan' very particular in observing the rules framed by means 'worker' as they were supposed to have been their ancestors for the purpose of maintaining the the workers of non - tribes. Monogamy appears to territories under the Chemmam. The Chemmams are be the general rule among the Paniya. In marriage found widely scattered in the forest ranges. They bride price is practiced like many other tribal subsist on food gathering, hunting and minor forest communities. Widow re-marriage is allowed. They produce collection. Their livelihood is totally do not practice pre-puberty marriage. They have depended on the forest. The collection and selling only a crude idea of religion. Their major deity is of minor forest produce is the major source of called 'Kali'. Paniya also worship Banyan tree and income. There are still many customs, practices and hesitate to cut such trees as they believe if it is taboos prevailing among the Cholanaikans. done so they fall sick. Wayanadan Chetty Cholanaikkan Chetty community of Wayanad district commonly The Cholanaikkans are one of the most primitive known by the name Wayanadan chetty is tribes in South India, numbering only 360 in 1991. predominantly a farming community Most of them They are called Cholanaikkan because they inhabit are land owners and having better lives than tribal in the interior forests 'chola' or 'shoals' means deep communities. They follow a harmonious life style ever green forest, and 'naikkan' means King. They with the local environment share many traditions are said to be migrated from Mysore forests. They and culture that revere nature and natural are one of the last remaining hunter-gatherer tribes agricultural resources comparable to the tribal of South India, living in the Silent Valley National communities of the region. The community is Park (Kerala). They speak the Cholanaikkan highly religious and believes in nature and animism language, but around half of them have a basic worship. Earlier given to nature worship, gradually knowledge of Malayalam. The Cholanaikka habitats they have adopted deities and beliefs of Hindus are seen in the Karulai and Chunkathara forest who migrated to Wayanad from other districts of ranges near Nilambur. They were leading a Kerala. (Mathew, 2008) secluded life with very limited contact to the main The major objective of the research was to understand the bio-cultural heritage with reference to the tree (specifically the 5 species selected) human interaction that can be observed within the dynamic ecosystem in which the communities and these species co-exist. The major 10 methodologies and tools followed were semi-structured interviews, questionnaire surveys, personal observations, transect walks and focus group discussions.

METHODOLOGY

The fellow was assisted by two research assistants sustainable way as part of their customs. The in two different occasions and a group of four to central point of the observation was, what role do five tribal members in helping him for the the five tree species play in their life? The approach knowledge documentation and collection of seed and methodology adopted for the study are as materials. follows.

There were a number of locations inhabited with Literature Survey both Hindu tribal communities (Kurichiya, Muduga, Paniya, Cholanaikka and Kattunaikka ) and Hindu As an initial step of research, taxonomic account non-tribal communities were selected for the of all the 5 species collected. In order to study. These communities are highly rich in understand the distribution of the species, visits traditional customs. Tribal communities were were made to herbaria like Calicut University experienced in managing natural resources in a Herbarium (CALI), Kerala Forest Research Institute (KFRI), and Botanical Survey of India practices were collected. The non-tribal Hindus like 11 Herbarium, Coimbatore (MH). Nair, Thiyya, Brahmin, Wayanadan Chetty were also interviewed. (Annexure 3). Many Kaavu (Sacred Secondary data collection was carried out from the groves) and temples in various locations of Kerala various organizations in Kerala state like were visited for the data collection. Directorate of Scheduled tribes development, Tribal extension offices in Palakkad, Malappuram Flowering and non-flowering twigs of the 5 species and Wayanad, Kerala Forest Department, District were collected with maximum variables from each Panchayath, NGOs working in tribal area. The location. Seed materials (that are usually vulnerable preliminary information was supplemented with to get washed off in the rain) of these species were the maximum available secondary data gathered gathered from the trees that found near forest through literature survey (Faulks, 1958; Ford, 1978; fringes to raise nursery at station and country level. Jain 1981; Varghese, 1996; WWF, 1997; Jain, 2004; Seeds were germinated in the nursery conditions at Maffi, 2004; Sasidharan, 2004; Anil Kumar et al., CAbC, MSSRF which showed all the species have 2009) above 50% germination rate. (See the table and figure below) Field Work

This work is the result of personal observations and interviews made after carefully planned field Fig. 1 work during April 2008- May 2009. 21 Colonies of Percentage of seed germination of the targeted species Kattunaikka, 4 colonies of Kurichya in Wayanad district, 12 colonies of Muduga in Silent Valley and 100 8 colonies of Cholonaikka in Nilambur visited and semi-structured interviews were carried out using 87.15 84.89 86.32 questionnaire (Annexure 1). An album having 69.09 detailed, and good quality photographs of the 5 50.87 trees were also used to show for their easier identification.

Informants were included men, women, children, youth, middle-aged and old people among tribes 0 (Annexure 2). 10 key informants were selected from the first category and detailed information regarding the five tree species pertain to uses such as domestic, medicinal, commercial and religious

No. Name of the species Number of Number of Seeds tried seedlings raised 1 Vateria indica Linn. 1586 1369 2 Myristica malabarica Lam. 1410 1197 3 Hydnocarpus pentandra (Buch.-ham.) Oken 2300 1589 4 Dysoxylum malabaricum Bedd. ex Hiern 2467 1255 5 Cinnamomum malabatrum (N. Burm.) Bl. 2000 1743 12

BIO-CULTURAL VALUE OF THE SPECIES STUDIED

Proctectd tree of vateria indica in front of a temple BIO-CULTURAL VALUE OF THE SPECIES STUDIED

13

Cinnamomum malabatrum (N. Burm.) Bl. Wild Cinnamon Botanical Name : Cinnamomum malabatrum (N. Burm.) Bl. Family : Lauraceae Synonyms : Laurus malabatrum Burm. f., Cinnamomum iners sensu Gamble Malayalam Name : Karuppa, Vayana Hindi Name : Jangli darchini Tamil Name : Kattukaruvappattai Kannada Name : Adavi lavangapatte

Large trees, grow up to 20 m height. Bark smooth Cinnamomum in wild and some of them are in close or slightly longitudinally cracked, brown in colour resemblance with that of Cinnamomum verum or the and aromatic. Leaves are opposite or sub-opposite, true Cinnamon. The common example is oblong, elliptic or sub-obovate- elliptic. Flowers are Cinnamomum malabatrum or wild cinnamon. The wild small, bisexual, many, pale or greenish white in lax cinnamons of this region are widely used to terminal panicles. Fruits berry. adulterate the cultivated cinnamon and also as an important raw material for the Agarbathy industry. Cinnamon - botanically known as Cinnamomum verum is a native species of Sri Lanka and is Karuppa or Cinnamomum malabatrum is a widely endemic to that region. This species has been exploited wild species for the purpose of its introduced long back to India in the wet areas of commercially valuable bark. This species endemic southern region and successfully established there to the Western Ghats and is now in a critically in the homesteads. The southern region of India, dangerous condition. The species Cinnamomum especially Western Ghats holds several species of malabatrum is exclusively endemic to the southern Western Ghats and is more confined to the Nilgiris, The plant is used by the Kani Tribe in 14 Silent Valley-Kodagu area (Nayar M.P., 1996). The Agasthyamala region for alleviating stomach pain, Nilgiris -Silent Valley, Kodagu area covers 12800 sq. digestion problems as well as for treating wounds, km hold about 150 endemic species. Some other fever, intestinal worms, headaches and menstrual endemic species of Cinnamomum occurring in this problems. The aromatic bark of the tree is much area are: Cinnamomum walaiwarnese, C. heyneanum, C. extracted for medicinal purposes. The bark is filipedicellatum, C. keralense, C. macrocarpum, C. known to be astringent, laxative, stimulant, and riparium, C. travancoricum and C. wightii. carminative, antispasmodic. Bark is used as a flavouring agent in medicine (Krishnamurthy, Cultural, Medicinal and Economic Value 1993). Bark is also used as condiment. Oil from leaves called “clove oil” is used against teeth ache, The aromatic leaves are used to make a special kind headache and rheumatism. Muduga people used the of leafy bowl for preparing a traditional food item leaves for teeth cleaning. 'Therali” for the blessing of the Goddess “Bhadrakali”. Another delicious food “Ada” is also The highly aromatic bark and leaves of the species Numpreparedber in theof leavinesdi ofvi thisd ualspeciess. usi Fumignationg C innamare widelyom exploitedum for the commercial extraction of flower is an important ritual in tribal customs. of volatile oils used in perfumery industry. The malabathrum for various purpbarkose is alsos used to make inscent sticks. The immature fruits are used as a raw material in paint industries. Bark is used for the preparation of Tribes using Cinnamomum malabatrum match boxes (Nair and Nair, 1985). Flower is used for various purpose (in %) for fumigation. 4 Conservation efforts 2 Domestic purposes Cinnamomum malabatrum flowers during December - Number of individuals using Cinnamomum MarcMh ediand cmatureinal usfruitses are during June- August. malabathrum for various purposes The seeds are dispersed mainly by birds away to distanceCo mwhereerc itheyal u gseresminate in rainy season. For 8 20 artificial regeneration of C. malabatrum, ripen fruits 4 collectedRel iandgious they prareac tot beic essoaked in water for 12- 2 Domestic purposes 24 hrsN otbefore us edsowing. In the nursery, seeds are either broadcast sown or dibbled in manured beds Medicinal uses watered regularly. The seedlings can be pricked out 1 Comercial uses 8 20 in to polythene bags when they are six months old. Religious practices The percentage of germination of C. malabatrum as Not used per above method was 87.15 % (Fig.1). 1743 1 seedlings were raised and distributed.

BIO-CULTURAL VALUE OF THE SPECIES STUDIED

15

Dysoxylum malabaricum Bedd. ex Hiern White Cedar Botanical Name : Dysoxylum malabaricum Bedd. ex Hiern Family : Meliaceae English Name : White cedar Malayalam Name : Vella akil Tamil Name : Vellayagil Kannada Name : Bilibudlige

Large trees up to 40 m height, rough greyish-yellow production of inscent sticks. It is also used in the bark and inner bark creamy yellow. Leaves alternate absence of sandal. But there is no Sandal wood tree or sub opposite, abruptly pinnate with angular in a forest in which there is Vellakil (Nair and Nair, rachis. Leaflets alternate, opposite or sub opposite, 1985). Vellakil is used to fumigate the “Yaga”- an elliptic-oblong, entire, puberulous when young, offering to God and “Homa” centers. Fumigation rounded at base, acuminate at apex. Flowers are of Dysoxylum malabaricum is very important in the bisexual, greenish yellow. Fruits are capsule. Seeds 'Oorukoottam” or Kurichiya country. This tree is stored at wet bags for artificial regeneration (FRI, mainly seen on dense forests and sacred groves. In 1981). ancient times no one was ready to exploit the sacred groves as part of the custom, because of Cultural, Medicinal and Economic Value that these trees are still protected.

Vellakil is a constituent of “ashtagandha”, which Decoction of wood is useful in arthritis, anorexia, produce a fragrant smell. Wood is used for the cardiac debility, expelling intestinal worms, inflammation, leprosy & rheumatism (Kumar, The timber of white cedar tree is highly reputed. 16 2005). Wood oil is used in treating ear and eye The wood is an important constituent in the disease (Jain and Dafilips, 1991). In Sidha, the plant perfumery and ply wood industry. The wood is also is known as Agil and is used as a substitute for used for making motor truck bodies, furniture, Aquilaria malaccensis (Kumar, 2005). carts, railway carriages toys and textile wooden Number of individuals using Dysoxylaccessoriesum like bobbins (Gopimani1991) (Jain, S.K, malabaricum for various purposesDafilips A Robert 1991). It is also good for cooperage especially tight cooperages and for the Tribes using Dysoxylum malabaricum frame work of carts and carriages. for various purpose (in %)

10%3 Conservation efforts

DysoDomxylumesti cmalabaricum purposes flowers during February April and mature fruits ripens during June July. Number of individuals using Dy620%soxylum TMheedi treecinal reg ueneratesses naturally from the seeds malabaricum for various purposes containedComerci alin usthees fallen fruits, unless removed or 53.3416 destroyed by wild animals, which is quite prevalent (NairReligi, 2000).ous pr Seedsactic ofes D. malabaricum were 3 10.03% collectedNot us ed during June-July from ripened fruits and Domestic purposes sown in nursery beds made of sand and soil in the 6 Medicinal us es 13.334 ratio of 3:1 and it was noted within 70 days, Comercial us es 16 Religious practices germination was completed. The seedlings, which 1 Not us ed attained 30-35 cm, by the next rainy season were 4 field planted. The percentag e of germination of C. malabatrum as per above method was 50.87 % (Fig. 1). 1255 seedlings were raised and distributed. BIO-CULTURAL VALUE OF THE SPECIES STUDIED

17

Hydnocarpus pentandra (Buch.-ham.) Oken Chaulmoogra Botanical Name : Hydnocarpus pentandra (Buch.-ham.) Oken Family : Flacourtiaceae English Name : Chaulmoogra Malayalam Name : Marotti Tamil Name : Maravetti Kannada Name : Toratti

Medium sized trees with buttressed trunk up to will keep away the evil spirits. Marotti oil is the most 15m height. Leaves are simple, alternate, ovate, transparent oil, which creates a spiritual elliptic or lanceolate, entire or obscurely serrate, atmosphere. Seed coat is used as lamps in their glabrous. Flowers greenish yellow in solitary or few worships which is long lasting and have a holistic flowered, axillary cymes or fascicles. Fruits berry. smell. Kattunaikka use the mature seed for capturing fishes in the traditional way. Cultural, Medicinal and Economic Value Seed, oil, young leaves and root are used for Marotti is seen in most of the sacred groves of medicinal purpose. The seed oil is used for relieving Kerala. There are believes that presence of Marotti pains, heals scabby body, leprosy, rheumatism, is the sign of water in the land. Still the tribal chronic skin affections, sprains, ophthalmia, and communities in Wayanad consider the presence of removes itching from the affected parts when this species as an indicator of water. Seed oil is smeared with it. Oil mixed with ashes is used treat used for lightening the lamps in many tribal wounds on cattle's. According to Ayurveda communities; they believe that light from Marotti oil consumption of purified seeds will increase the life time of human beings, but the impure plant parts The kernels weigh 70% of the seed weight yield 18 areNum toxicber. The knoofwledg indei vion dutraditionalals usi use ofn gseed H ydno63.25%car ofpu oils (Krishnam urthy, 1993). The oil used oil aganist leprosy is common. as an illuminant. Fruits are used as a fish poison by pentandra for various purposesMuduga and Kattunaikka. Wood is perishable; timber is only used for furniture purpose. Seed oil is used Tribes using Hydnocarpus pentandra for manufacturing soaps. for various purpose (in %) Conservation efforts 14.73%19 17.83%23 Hydnocaropus pentandra flowers during February- MarchD orom in eJuly-sti cA ugustpurpos andes fruits during October- 10.08% Num13ber of individuals using Hydnocarpus DecemberMedi maturecinal buys Marces h April. The tree is a pentandra for various purposes mostly a riverine species. Fresh seeds were collected duringC Marcomh-er cApril,ial us sun-es dried and sown in the 19.38%25 nursery bed equal part of soil, sand and compost 19 23 (1: 1:1).R Telheigi percentagous prace oftic geersmination of H. Domestic purposes pentandraNot as us pered above method was 69.09 % (Fig1). 13 Medicinal uses 1589 seedlings were raised and distributed. Comercial uses 37.98% 25 49 Religious practices Not used

49

BIO-CULTURAL VALUE OF THE SPECIES STUDIED

19

Myristica malabarica Lam. Wild Nutmeg Botanical name : Myristica malabarica Lam. Family : Myristicaceae Malayalam Name : Kattujathikka, pasupasi, ponnampayin, Patri English name : Bombay nutmeg Hindi Name : Van-jayphal Tamil Name : Pattiri Telugu Name : Vani

A medium sized tree, grows up to 25m height. Bark Cultural, Medicinal and Economic Value greenish white, red inside with a red exudation. Branchlets are glabrous. Leaves are simple, In ancient times saffron colour is extracted from alternate, oblong or elliptic lanceolate, glabrous the seeds of Myristica malabarica. Saffron is one of above, glacous beneath. Flowers are unisexual, the characteristic colour of the Hindu culture. Seed yellow, axillary in pedunculate, dichasial cymes. coat is used as food. Seed and aril are used as Female flowers are slightly larger than male, medicine. Aril is used as medicine for stomach pain. peduncle generally simple with 3 umbelled pedicels Fat from the seed is used as an embrocation in at the apex. Fruit a capsule, oblong, pubescent with rheumatism, myalgia, vata, sprains, sores and pain. one oblong and obtuse seed. Aril is yellow, The aril of the seed is cooling, febrifuge and irregularly lobed, extending to the apex of the seed. expectorant and is useful in vitiated conditions of cough, fever, bronchitis and burning sensations. Fat is mixed with little oil and applied to persistent The aril is commonly called as ponnampu (golden 20 Numulcersber. of individuals using Myristicaflo wmers)al andabar the treeica “ponnampayin” . Ponnampu has its own economic value as a raw drug, but it is more for various purposes remunerative for the merchants when it is used as an adulterant for the Myristica fragrans- the Tribes using Myristica malabarica commercial Nutmeg. The bark of the tree yields for various purpose (in %) gum also. Seed kernels contain a resin, which is 3 phenolic in nature and can be used an antioxidant 7.14% for the protection oils and fats against rancidity. Fat 26.19%11 is used as an illuminant by Kurichiya. Muduga communityDom usee sthetic seed pur oilpos as fuel.es Wood is used in 21.43%9 building constructions, tea boxes, match boxes, Number of individuals using Myristica malabarica splints andMe fordic lightinal fur usniturees . for various purposes 0%0 ConserCvationome efrcforialts us es Religious practices 3 Myristica malabarica flowers mostly during February 11 March andNot fr usuitsed ripen by December - January. In Domestic purposes 9 natural conditions, the seeds dispersed germinate Medicinal uses 45.24% during rains. In the nursery, seeds were sown in the 0 19 Comercial us es bed of sand and farm soil (3:1) and watered Religious practices regularly. The percentage of germination of M. Not us ed malabarica was 84.89% (Fig 1).There are about 1197 seedlings raised and distributed of this species. 19

BIO-CULTURAL VALUE OF THE SPECIES STUDIED

21

Vateria indica Linn. White Dammar Tree Botanical Name : Vateria indica Linn. Family : Dipterocarpaceae Malayalam Name : Vellappayin, telli, Vella kundirikkam English Name : Indian Copal tree Hindi Name : saphed dammar Tamil Name : Painimaram Telugu name : Dupadamaru

Large trees, reaching up to 40 m height. Trunk is customs of all the communities studied as well as smooth, grayish white bark. Branchlets are hoary others. stellate-pubescent. Leaves are simple, oblong or elliptic-oblong, glabrous. Flowers are bisexual, Burning of white Dammar purifies the white, fragrant in long terminal or lateral surroundings and this is an essential part of all type corymbose panicles. Fruits are pale brown capsule. of the Hindu poojas especially for the blessings of God Siva. Muduga of Silent Valley use to fumigate Cultural, Medicinal and Economic Value White Dammar for the blessings of their God. Kattunaikka used this as “vella pantham” before the Vellappayin is the source of “vella kundirikkam” Goddess “Kali” and also in the rituals connected (white Dammar) which is an oleo-resin extracted by with Sabarimala pilgrims. On the time of traditional wounding the bark towards the beginning of dry customs, they fumigate Vella pantham with honey. season. Vella kundirikkam have high importance in White Dammar is considered as the representative tree for the star “moolam”. Hindu communities taste, seethe veerya (cold dominated therapeutic 21 believed that the persons whom born in Moolam action), and snigdha properties (able to provide star must worship the tree for their progress. Dried soothing effect). Fumigation is recommended for seed of Vateria indica is used to fumigate with fever, jaundice, and for viral infections. Seed oil is turmeric in spiritual events. Furit shell is used for used against rheumatism and neuralgia. Bark is an the purpose as lamps by Kattunaikka and the alexipharmic, used in Ayurvedic preparations. Fruit dammar for warding off evil spirits. shell is also used for tanning. In Kalarippayattu- the traditional martial arts of Kerala, the resin is used Resin is reported to be a tonic, depurative, in a preparation of 'Marmagulika' which is used for carminative, expectorant and an effective pain the treatment of muscles fractures of and in reliever. It is used widely for fumigation and to heal preparation of body massage oil. chronic wounds. Also it is used to cure throat troubles, chronic bronchitis, urethrorrhea, anaemia, Timber is normally not strong, but it is said by haemorrhoids, hemicrania, piles, diarrhoea, chemical treatment quality can be increased. Tribal rheumatism, tubercular glands, gonorrhea and people used the timber for the preparation of ulcers. The resin is applied as an effective remedy houses. Timber is commonly used by plywood Numforb jointer pain,of inarthritisdiv andid uheadacalshe u. Rsesinin actsg V ateriaindustr indy (Kicumara fo, 2005)r Timber is used for the against dysentery and obesity. It has got a bitter preparation of tea chests, coffins, floorings, various purposes ammunition boxes and oars for sea going vessels. Resin fumigation is effective against insects and Tribes using Vateria indica mosquitoes. The oleoresin mixed with coconut oil for various purpose (in %) makes an excellent varnish (Nair and Nair 1985). 6 Dried resin is used for the preparation of inscent 17 6.67% sticks and for paint industry. Seed oil is used for 18.89% the preparation of soap (Gopimani 1991). Domestic purposes 2022.22% Conservation efforts Medicinal uses Vateria indica flowers mostly during February- April Number of individuals using Vateria indica for Comercial uses various purposes and fruits mature by July- August. The matured fruits are fallen and regenerated naturally. The 3.33% Religious practices 3 ripened and dispersed fruits containing seeds were 6 17 gatheredN duringot us June-ed July. Seeds were sown in Domestic purposes 20 polythene bags filled with sand and farm soil (3:1). Medicinal uses 48.89% The seedlings can be maintained in the nursery till 44 Comercial uses the next planting season. The percentage of 3 Religious practices germination of V. indica as per above method was Not used 86.32 % (Fig 1). There are about 1369 seedlings of 44 this species raised and distributed.

22

BENEFITS FROM THE STUDY

This Report has outlined results of an action what are the factors and lessons to be learnt from research that undertaken for a period of one year the local communities in the management of native with help of the indigenous and traditional people tree species, particularly those are rare and/ or of Wayanad-Nilambur-Silent Valley region of threatened? (ii) what are the best approaches and Western Ghats, India. The major objective of this strategies that ensure optimum use of the tree short- term research was to develop a more diversity for addressing the issue of climate change? effective approach in conservation of a group of (iii) what are the research gaps in the subject area five plant species that to represent the entire rare, of biodiversity in relation with the fabulous IBCD endemic and threatened tree taxa of the region. Richness of the region? The study had attempted to prove the importance of ethnic group diversity, cultural diversity, religion It is observed that the culture- a trigger for diversity and plant diversity as an effective protection of biodiversity do not operate in mechanism for conservation and adaptation isolation, but in combination with four other options of the local communities to manage the factors and contribute to sustainable management bio-resources in their surroundings. The present of bio resources at community level. These are: study had also attempted to explore the links conservation of socio-economically and between economic, social and cultural factors ecologically valuable species, cultivation through contributing to the sustainable use of plant by production and distribution of planting materials examining the case of the five tree taxa selected. of economically important species at community Three questions were asked in this study viz., (i) level, consumption through creation of awareness 23

and education about the native valuable species and of many parts of Western Ghats are getting commercialization at local level to deal with vanished because of logging for wood, agricultural market involvement of the native species. But, all development, pioneer settlements, drought, and these four factors need not work together forest fires. Most of these species could be simultaneously, rather domination of materialistic multiplied and raised as agro-forestry. and commercial values and practices, which often unsustainable in operation in society. This C4 Conservation succeeds only when people continuum, if done consciously well, by keeping understand the value of it and cooperate in such the protection of IBCD richness in mind, it can efforts whole-heartedly. The present study turn out to be an effective approach and strategy attempted to raise awareness of the public and the for biodiversity conservation, more so that in leaders of religious institutions like temple, church outside protected areas. In rural and tribal areas of and mosque about the 'cultural and biological a country like India where multi-lingual, multi- richness' of the region and importance of ethnic culture dominates, even without any legal or conservation of such richness and diversity. There regulatory mechanism, there is much scope for this were 7153 seedlings raised in the five species and C4 approach as a strategy to “protect and contributed to a '50,000 RET Tree Planting encourage customary use of biological resources in Campaign' under an initiative of M. S. accordance with traditional cultural practices that Swaminathan Research Foundation’s Saving are compatible with conservation or sustainable use Endangered Species. Such a Tree planting campaign of requirements”- the article 10 (c) of CBD. The that aimed at enhancing the tree diversity in study benefitted in strengthening this C4 protected forests and outside forest areas in shade continuum as described below. grown coffee plantations will be a most efficient and economical way to curb atmospheric carbon to 1.Strengthening Conservation a greater extend. There is however, the allocation of resources for research and development of The 2006 IUCN Red List of Threatened Species knowledge and sciences of local communities that includes 350 vascular plant species from India about conservation is very inadequate today in this carries many endangered species in which 203 are part of the country. Support to cultural and found in the Western Ghats. The once wide spread community based institutions is required to help 'trees of outside forests' in the moist hilly regions effective practices in community conservation and rural development and in turn to lead more communities. The seedlings raised were distributed 24 enlightened public policy. with an objective of promoting agro-forestry in both public and private lands looking into 2.Promoting Cultivation conservation of native tree species. Also mooted plans to establish community seed banks of those The Rio Declaration on Environment and seed bearing RET trees of the region and manage Development calls for all States and all people to such banks in line with the joint forest management cooperate in the essential task of eradicating mechanism poverty as an indispensable requirement for sustainable development, in order to decrease the 3.Promoting Consumption disparities in standards of living and better meet the needs of the majority of the people of the Education is required to promote sustainable world. Cultivation of culturally, spiritually and consumption and to influence the local spirituality, economically important species, if it is promoted in religions and belief systems. Records show, out of a sustainable way will be an important step for the 319 endemic trees found in Kerala, 133 have income generation and can function as a strong got local names that denote either its specific pillar that promotes conservation at a larger scale. usefulness or characteristics helping the species employed in a diverse manner by the local All the five tree species are not only of RET, but communities. MSSRF is involved widely in of major economic importance as the source of educating the decision makers on the need of products such as timber, fruits, nuts, resins and sustainable management of resources and where gums for many of the local and forest dwelling the need of recognizing the role of local

Nursery of RET plants at CAbC MSSRF communities in revitalization of the conservation products such as tree saplings and ecosystem 25 traditions. There was a suggestion from Shri. Jairam services without undermining the cultural values Ramesh, the Hon'ble Minister for Environment can prove a major improvement option in the lives and Forests, Govt of India while he was at of poorest in the intervention site of this project. It MSSRF-CAbC to set up Vana Vigyan Kendra is possible to mobilize the local communities to go (Forest Resource Centre) for the purpose of for larger scale planting of the RET trees of the grooming the forest dwelling communities to region. access sustainable livelihoods in various forest related occupations, and enhance their knowledge and skills in conservation, sustainability and 5.Revitalisation of Cultural traditions stewardship of forests. This can be achieved by educating and training the local community men This research was intended to build an example of and women in the fundamental concepts, concrete action to help people to keep alive the knowledge, and skills of forest and biodiversity local traditions of biodiversity conservation and sciences. The experience from the study helped to sustainable utilization. It may also contribute in the develop a proposal on this concept, which be discussions related to endogenous development. supported by the Ministry of MoEF. The project is Though the gender perspective on bio-cultural intended to start four such Vana Vigyan Kedras- 2 diversity in different cultures is important, it had in Western Ghats and 2 in Eastern Ghats. not been attempted in the survey. The communities, I have worked are those who have 4.Promoting Responsible Commerce vital traditions, and diversity in culture, ethnicity

This is essentially for building local economies and for retaining benefits in the local area. An opportunity in this regard is the trading option of people in carbon credits because of the non- binding commitment of India to the Kyoto protocol. Carbon credits of RET trees will be a very significant commercial venture in creating an economic stake in conservation. The sale of carbon credits that largely leveraged on RET Trees will be unique in the world where both conservation of endangered species and sequestering of carbon would achieve by a single attempt. This attempt can help India to increase the greenery of the country and volume of spot sales in carbon trading as well as accrue the profit to domestic project owners. Besides, there is a plan to attempt on marketing plantation nurseries of those high timber value RET trees by organizing supply of quality planting materials. The income generation process by commercializing 26

and language, but simultaneously most of them many parts of the study areas are getting vanished experiencing rapid cultural changes and because of logging for wood, agricultural degradation of their ecosystems. The conservation development, pioneer settlements, drought, and tradition, though it was deeply embedded in the forest fires. It is understood that this is because of local culture and lifestyle in the past, people now the limited information on the distribution and experience changes, for example in languages, conservation status of the threatened tree species beliefs, values, rituals and the daily practices. Once of outside forest areas. Community and location the culture -based knowledge is being subjected to specific campaign for revitalization of cultural erosion, it impacts several other domains such as ethos and habits is needed to promote conservation mainly resource management and utilization of the RET species. Several steps are in mind to behaviour. I found that the once wide spread 'trees curve this situation. (See the portion conclusions of outside forests' in the moist hilly regions of and steps ahed) 27

CONCLUSIONS & THE STEPS AHEAD

My experiences and knowledge have been rich time to take more effective actions to promote high from the study. A major lesson I have learned was quality tree conservation research and protection of that the interdependence of cultural, linguistic and society from the danger of climate change or biological diversity at local scale is vital, but species extinction. In order to continue this kind of unfortunately no concerted efforts aiming this research and action, enough research fellowships strategy as a conservation approach emerge either have to be promoted in the major impact areas like from the state, the country or local institutions. conservation and Bio-cultural diversity. The study This is mainly due to the lack of the “do how” results, have the potential to contribute the national knowledge to effectively integrate cultural biodiversity strategy and action plan and achieving dimensions with the mainstream conservation or the 2010 -biodiversity targets, specifically to the sustainable developmental plan. This is the high issues related to Article 8(j) and related provisions

Along with Dr Julia Marton- Lef’vre, Director General of IUCN (third from left) and Dr Jeffrey Mc.Neely, Chief Scientist of IUCN (second from right) and the other Alcoa-IUCN 2008 Practitioner Fellows of CBD. The learning also help to contribute be an exclusive discussion on the role of bio- 28 towards effective implementation of some of the cultural diversity in the management of provisions of Indian Biodiversity Act 2002. agrobiodiversity and an exhibition on the intangible heritage of biodiversity conservation of India in In my capacity as the Director of Biodiversity association with the Indian Natural History Programme of MSSRF, I have plans to address the Museum. Through this Meeting, we feel the issue of cultural erosion through dissemination of discussions on community biodiversity led by the findings of this study as a reliable indicator data MSSRF will take a concrete shape and contribute on the positive aspects for developing a suitable towards developing an integrated approach for management plan for conservation of 'RET' plant biodiversity conservation. species. It must be said that, this experience should help me to continue my effort in the area of Creating Research Fellowships for RET Tree policies, research, education and action that can species & Bio-cultural diversity Conservation enhance sustainable development and bio-cultural (Education and Capacity Building Action) diversity of this region. More Research Fellowships are needed to attract IYBD-2010- Discussion and Exhibition on committed and skilled students to work in the area Intangible Heritage of India (Policy and of Bio-cultural diversity. MSSRF plan to purpose Education Action) such kind of a project as an attempt to link the sciences of taxonomy, anthropology, ethno botany The experience from this study stimulated the and ecology for conservation of the rare, endemic Biodiversity Programme of MSSRF to plan an and threatened plant species of India. The Fellows international discussion on the subject of in the project will have to take up an integrated community conservation, giving focus on to the conservation approach (both in-situ and ex-situ) bio-cultural diversity in February 2010. The United and deal with a set of RET species for studying the Nations declared 2010 as the International Year of culture, ethnic and spiritual attributes, taxonomy, Biodiversity (IYBD) and invited the Member States ecology and distribution and conservation status. to use IYBD as a platform to increase awareness of The Fellows in such kind of a project will be the importance of biodiversity. It is also an trained by adhering to a standard curriculum known occasion to assess the progress made by each for the kind of inter-disciplinary study envisaged member country in achieving the 2010 Biodiversity here. It is proposed the selected fellows actively to Target. When we assess the prospects of achieving concerned with and responsible for all the aspects the Target through the lens of community-based of conservation of the selected species. biodiversity or bio-cultural diversity, it can be seen that the success is relatively insignificant at the Strengthening the Every Child- A -Scientist global and/or national levels, particularly with Programme of MSSRF (Education and reference to conservation and sustainable use of Awareness Action) the genetic diversity of socio-economic or cultural value to ethnic communities. The proposed A rapid erosion of Traditional Knowledge pertains meeting is intended to discuss the national level to the environment and biodiversity is experienced efforts in achieving the 2010 Biodiversity Target, amongst the younger generation in India. If this with reference to conservation and enhancement trend continues, we may lose forever the of agrobiodiversity in critical habitats, and also knowledge, traditions and customs related to the integration of agrobiodiversity in achieving the culture of this region in the near future. We goal of food security and sustainable agricultural understand that it is all the more important to give production. The meeting will be held at M S focus on to education of the children and youth on Swaminathan Research Foundation's HQ in the importance of TK, particularly that associated Chennai. One of the highlights of the meeting will with NWFPs, agriculture and healthcare systems. The learning and experience from this study have with nature and to trigger collective actions for eco- 29 been applied to strengthen the MSSRF programme restoration. Realizing the need to educate the called Every Child- A Scientist. This programme is people about the biodiversity legislations, FRC aimed at education of children and youth of tribal visualizes training and capacity building on a long- and non-tribal communities on the importance/ term basis. The prime objectives of this Desk are value of biodiversity and natural resources as well (i) to educate, train and build the knowledge and as the associated traditional and indigenous capacity on Indian legislations, Biodiversity Act knowledge system. The subject of bio cultural 2002 and Forest Rights Acts (ii) to build the diversity has taken up more consciously now and capacity of the district tribal leaders to integrate the the curriculum of this programme expect, this will principles and right provisions in these legislations lead effective involvement of students and children into their leadership actions amongst their along with their elders and teachers to concentrate community as well as the society; (iii) to assist in on protecting environment. This program can also ensuring the rights of the Scheduled Tribes and evolve as a dissemination circle to provide efficient other forest dwellers residing within the forest, (iv) service on Biodiversity & Environment Knowledge to empower the local community to access reward to students, teachers and the general public. and recognition for their contribution in conservation of biodiversity. The legislations Establishing a Vana Vigyan Kendra -Forest mentioned here give considerable authority in the Resource Centre (Community Empowermet hands of Panchayath Raj Institutions (PRIs) in Action) helping the implementation of the Rights provisions. An impact of the capacity development as a result To conclude that, the fellowship helped me to a of the fellowship programme is a plan for great deal in building my capacity as a establishing Vana Vigyan Kendras (Forest Resource conservationist who is engaged in promoting Centre) by MSSRF. One of the components of sustainable development paradigm in the rural areas VVK is FRC, which facilitate the dissemination of of South India. I am sure in coming years the information on the Rights and Acts of efforts taken up during the fellowship period will consequence to forest dependent rural and tribal yield promising results that in turn will benefit the communities. It will handle those Indian goals and objectives of the organisation where I legislations concerning Biodiversity and Forest- work. Rights. The programme will focus to enhance human resource capacity to inculcate and breed a culture, which enables to lead a life in harmony ANNEXURE 1: Questionare M.S. Swaminathan Research Foundation (MSSRF) Community Agro-biodiversity Centre (CAbC), Kalpetta, Wayanad Objectives of the survey: To explore the significance of cultural values in conservation of Cinnamomum malabathrum, Myristica malabarica, Hydnocarpus pentandra, Dysoxylum malabaricum, Vateria indica to address the following research questions: l Do cultural and linguistic values still play a role in conservation of tree species? l What are the values that rule now in conservation of trees at local level? l Is it possible to revitalize the local conservation traditions to save some globally important tree species from the fate of early extinction?

Terms & Conditions: 1. The survey is solely for the research purpose of MSSRF, so the data collected will be confidential in nature. 2. The respondent has the freedom to respond or abstain from doing it at any part of the survey 3. MSSRF has the right to use the collected data for its various research purposes. 4. MSSRF is liable to keep the privacy of each respondent regarding their personal information 5. Once the data is collected from the respondent, it will not be return to any body ( including the respondent) at any instance

Date of Survey

Name of the Surveyor

Personnel details: 1. Name & contact details 2. Age 3. Gender 4. Religion/Community/cast 5. Marital Status 6. Education Level 7. Employment status 8. Financial position as per the appearance

A BC DE Familiarity Never seen Heard about it Seen Know the uses Used as medicine Used for religious purpose Used for domestic purpose Cultivated for sale ABCDE Uses Still using as medicine Still using for religious purpose Still using for domestic uses Still cultivating for sale Availability Plant available in the farm Plant available in nearby area Plant available in nearby forest No idea about the availability Plant was available before 5 years Plant was available before 15 years Plant was available before 30 years Elimination Plant in the farm & nearby area Eliminated due to over usage eliminated due to cutting down eliminated for agri. practices eliminated due to soil degradation (artificial) eliminated naturally Felt need after the elimination of species Felt non availability after the elimination of species. Collection from forest after the eradication in the nearby area Purchase from the medicine shops after the eradication in the nearby area Planted by parents or grand parents/previous generation Planted by self/ spouse/ current generation Naturally grown Protection Protecting for medicinal use Protecting for religious belief Protecting for biodiversity in farm Protecting without any cause No plan to protect anymore Products Purchased the products (from the species) from the market Parts used Root Bark Wood Leaves Flowers Fruits Seeds Aril Resin / Tannin Collection/ Harvesting Throughout the year In regular / fixed intervals Mode of Harvesting Destructive harvesting Sustainable harvesting Planting methods ANNEXURE 2: Details of informants (tribes)

No. Name Sex Age Community Hamlet CM HP DM MM VI 1 Malu F 30 KN Ponkuzhy, Wayanad 1 1 0 0 0 2 Vjayan M 48 KN Ponkuzhy, Wayanad 1 1 1 0 0 3 Girija F 18 KN Ponkuzhy, Wayanad 1 1 0 0 0 4 Kamala F 28 KN Ponkuzhy, Wayanad 1 1 0 0 0 5 Sumesh M 12 KN Ponkuzhy, Wayanad 0 1 0 0 0 6 Kamala F 36 KN Ponkuzhy, Wayanad 1 1 0 0 0 7 Sarada F 42 KN Ponkuzhy, Wayanad 1 1 0 0 0 8 Shaji M 13 KN Ponkuzhy, Wayanad 1 1 0 0 0 9 Kesavan M 55 KN Ponkuzhy, Wayanad 1 1 1 0 1 10 Raju M 17 KN Ponkuzhy, Wayanad 0 1 0 0 0 11 Anitha F 22 KN Vicharam, Wayanad 1 1 0 0 0 12 Bomman M 46 KN Vicharam, Wayanad 1 1 0 0 1 13 Vellan M 54 KN Vicharam, Wayanad 1 1 1 0 1 14 Veerappan M 45 KN Vicharam, Wayanad 1 1 0 0 0 15 Ratheesh M 15 KN Vicharam, Wayanad 1 1 0 0 0 16 Maran M 40 PA Ponkuzhy, Wayanad 1 1 0 0 0 17 Cheera F 30 PA Ponkuzhy, Wayanad 1 1 0 0 0 18 Chappa F 65 PA Thakarappadi, Wayanad 0 1 0 0 0 19 Geetha F 26 PA Thakarappadi, Wayanad 0 1 0 0 0 20 Bharadan M 73 KU Thakarappadi, Wayanad 1 1 1 1 1 21 Gopi M 26 KU Thakarappadi, Wayanad 1 0 0 0 1 22 Velayudhan M 26 KN Kadambukattu,Wayanad 1 1 0 0 0 23 Jayanthi F 32 KN Kadambukattu,Wayanad 1 1 0 0 0 24 Leela F 25 KN Kadambukattu,Wayanad 1 1 0 0 0 25 Bhaskaran M 45 KN Kadambukattu,Wayanad 1 1 0 0 0 26 Narayanan M 23 KN Kadambukattu,Wayanad 1 1 0 0 0 27 Sudha F 22 KN Kadambukattu,Wayanad 1 1 0 0 0 28 Gopalan M 35 KN Anacamp colony, Wayanad 1 1 0 0 0 29 Thmbi M 20 KN Anacamp colony, Wayanad 0 1 0 0 0 30 Shaji M 17 KN Anacamp colony, Wayanad 0 1 0 0 0 31 Radha F 46 KN Anacamp colony, Wayanad 1 1 0 0 0 32 Vella nailkkan M 75 KN Kumizhi, Wayanad 1 1 1 0 1 No. Name Sex Age Community Hamlet CM HP DM MM VI 33 Masthi M 40 KN Kumizhi, Wayanad 1 1 0 0 1 34 Bhaskaran M 23 KN Kumizhi, Wayanad 1 1 0 0 0 35 Chandran M 25 KN Kumizhi, Wayanad 1 1 0 0 0 36 Madhavi F 14 KN Kumizhi, Wayanad 0 1 0 0 0 37 Maadan M 42 KN Kumizhi, Wayanad 1 1 0 0 0 38 Chemban M 62 KN Sugandhagiri, Wayanad 1 0 1 0 1 39 Kumaran M 48 KN Sugandhagiri, Wayanad 1 1 1 1 1 40 Madhavi F 44 KN Sugandhagiri, Wayanad 1 1 0 0 1 41 Thanka F 41 KU Sugandhagiri, Wayanad 1 1 0 1 1 42 Devi F 17 KC Sugandhagiri, Wayanad 1 1 0 0 1 43 Parvathi F 37 KC Sugandhagiri, Wayanad 1 1 1 0 1 44 Vijayan M 48 KC Sugandhagiri, Wayanad 1 1 1 0 1 45 Vellan M 45 KC Kakkottara, Wayanad 1 1 1 0 1 46 Mundan M 65 KC Kakkottara, Wayanad 1 1 0 0 1 47 Achappan M 50 KC Kakkottara, Wayanad 1 0 0 0 1 48 Maadan M 35 KC Thariyodu, Wayanad 1 1 0 0 1 49 Radha F 34 KC Thariyodu, Wayanad 1 1 1 0 1 50 Chiruda F 57 KC Thariyodu, Wayanad 1 1 1 0 1 51 Madhavan M 36 KC Pulinjal, Wayanad 1 0 0 0 1 52 Mundan M 56 KC Pulinjal, Wayanad 1 1 1 0 1 53 Lakshmanan M 38 KC Pulinjal, Wayanad 1 0 0 0 0 54 Gopalan M 40 KC Pulinjal, Wayanad 1 1 0 0 1 55 Madhavan M 55 KC Pulinjal, Wayanad 1 1 1 1 1 56 Ratheesh M 18 KC Pulinjal, Wayanad 1 1 0 0 1 57 Kovalan M 46 KC Vellamunda, wayanad 1 1 0 1 0 58 Chandu M 55 KC Vellamunda, wayanad 1 1 1 0 1 59 Kunkan M 33 KC Vellamunda, wayanad 1 1 0 0 1 60 Satheesh M 15 KC Vellamunda, wayanad 0 1 0 0 1 61 Chaathan M 30 KN Karadiyodu, Silentvalley 1 1 0 1 1 62 Merdi F 67 KN Karadiyodu, Silentvalley 1 1 1 1 1 63 Maran M 36 KN Karadiyodu, Silentvalley 1 1 1 1 1 64 Geetha F 22 KN Karadiyodu, Silentvalley 1 0 0 0 0 65 Santha F 40 MD Karulai, Silent Valley 1 1 0 0 0 66 Usha F 36 MD Karulai, Silent Valley 1 1 0 0 0 67 Sathyaprakash M 38 MD Karulai, Silent Valley 0 1 0 0 0 No. Name Sex Age Community Hamlet CM HP DM MM VI 68 Jayarajan M 41 MD Karulai, Silent Valley 0 1 0 0 0 69 Janakiyamma F 72 MD Karulai, Silent Valley 1 1 0 0 1 70 Chindan M 43 KM Anavai, Silent Valley 1 1 1 1 1 71 Nanjan M 55 KM Anavai, Silent Valley 1 1 1 1 1 72 Chunkan M 19 KM Anavai, Silent Valley 1 0 0 0 0 73 Linkan M 24 KM Anavai, Silent Valley 1 0 0 0 1 74 Gopalan M 17 KM Anavai, Silent Valley 1 0 0 0 1 75 Usha F 21 KM Anavai, Silent Valley 1 0 0 0 1 76 Velli M 45 KM Thadikkundoor,Silent Valley 1 1 0 0 1 77 Maari F 60 KM Thadikkundoor,Silent Valley 1 1 0 1 1 78 Chathan M 57 KM Thadikkundoor,Silent Valley 1 1 1 1 1 79 Chiruda F 67 KM Thadikkundoor,Silent Valley 1 1 1 1 1 80 Maaran M 35 KN Ambalappara, Silent Valley 1 0 0 1 1 81 Chippy M 35 KN Ambalappara, Silent Valley 1 1 0 1 1 82 Kamala F 40 KN Ambalappara, Silent Valley 1 1 0 1 1 83 Kariyan M 49 KN Ambalappara, Silent Valley 1 1 0 1 1 84 Maadi F 46 KN Ambalappara, Silent Valley 1 1 0 1 1 85 Mastjhi M 64 KN Ambalappara, Silent Valley 1 1 1 1 1 86 Venu M 28 KN Mayilambaadam, Silent Valley 0 1 0 0 0 87 Basavi M 36 KN Mayilambaadam, Silent Valley 1 0 0 1 0 88 Chikky F 42 KN Mayilambaadam, Silent Valley 1 1 0 0 1 89 Maadan M 53 KN Kaarappadam, Silent Valley 0 1 0 1 1 90 Veluppan M 45 KN Kaarappadam, Silent Valley 0 1 0 1 1 91 Rajesh M 18 KN Kaarappadam, Silent Valley 0 1 0 0 0 92 Maara F 55 KM Puduvappadam, Silent Valley 1 1 0 1 1 93 Kaali F 34 KM Puduvappadam, Silent Valley 1 1 0 1 0 94 Kenchan M 44 KM Puduvappadam, Silent Valley 1 1 0 1 1 95 Kullan M 35 CN Punchakkolly, Nilambur 1 1 0 1 1 96 Saarada F 36 CN Punchakkolly, Nilambur 1 1 0 1 1 97 Maachi F 50 CN Punchakkolly, Nilambur 1 1 1 1 1 98 Vasantha F 18 CN Punchakkolly, Nilambur 1 0 0 0 1 99 Angan M 55 CN Alakkal,Nilambur 1 1 1 0 1 100 Lalitha F 25 CN Alakkal,Nilambur 1 0 0 0 1 101 Meenakshi F 36 CN Alakkal,Nilambur 1 0 1 0 1 102 Vellan M 42 CN Poovathippoyin, Nilambur 1 1 0 0 1 No. Name Sex Age Community Hamlet CM HP DM MM VI 103 Thankamani F 38 CN Poovathippoyin, Nilambur 1 1 0 1 1 104 Kariyan M 45 CN Poovathippoyin, Nilambur 1 0 0 0 0 105 Suresh M 27 CN Poovathippoyin, Nilambur 1 0 0 0 1 106 Sarala F 35 CN Poovathippoyin, Nilambur 1 0 0 0 1 107 Prabhakaran M 36 CN Karalayi, Nilambur 0 1 0 0 1 108 Raju M 14 CN Karalayi, Nilambur 1 0 0 0 1 109 Arun M 18 CN Karalayi, Nilambur 1 0 0 0 1 110 Sumithra F 28 CN Karalayi, Nilambur 1 0 0 0 1 111 Kunki F 67 CN Karalayi, Nilambur 1 1 1 1 1 112 Channa F 55 PA Vazhikkadavu, Nilambur 1 1 0 0 1 113 Bolukkan M 60 PA Vazhikkadavu, Nilambur 1 1 0 1 1 114 Shobha F 19 PA Vazhikkadavu, Nilambur 1 0 0 0 1 115 Biju M 15 PA Vazhikkadavu, Nilambur 1 0 0 0 1 116 Balan M 38 CN Pookkattumpadam,Nilambur 1 0 0 1 1 117 Vasu M 45 CN Pookkattumpadam,Nilambur 1 1 0 0 1 118 Babu M 22 CN Pookkattumpadam,Nilambur 1 1 0 0 1 119 Jaya F 15 CN Pookkattumpadam,Nilambur 1 0 0 0 1 120 Sudha F 27 CN Pookkattumpadam,Nilambur 1 1 0 0 1

CM- Cinnamomum malabatrum; HP- Hydnocarpus pentandra; DM- Dysoxylum malabaricum; MM- Myristica malabarica; VI-Vateria indica

KC- Kurichya; KN- Kattunaikka; KM- Kurumbar; KU- Kuruma; CN- Cholanaikkar; MD- Muduga

0- not familiar; 1- familiar ANNEXURE 3: Details of informants (non-tribes)

No. Name Sex Age Community Locality CM HP DM MM VI 1 Krishnan nair M 86 Nair Bathery, Wayanad 1 1 1 0 0 2 Saradaamma F 78 Nair Bathery, Wayanad 1 1 0 0 0 3 Radhakrishnan M 58 Nair Bathery, Wayanad 1 0 1 0 0 4 Suresh M 49 Nair Bathery, Wayanad 1 1 1 0 1 5 Chandu Nair M 67 Nair Kalpetta, Wayanad 1 1 0 0 1 6 Shyamala F 38 Nair Kalpetta, Wayanad 1 0 0 0 0 7 Raghavan Chetty M 64 Chetty Bathery, Wayanad 1 1 0 0 0 8 Chandran M 52 Chetty Bathery, Wayanad 1 1 0 0 0 9 Dasan M 48 Thiyya Bathery, Wayanad 1 0 0 0 0 10 Sreeraj M 18 Thiyya Bathery, Wayanad 1 0 0 0 0 11 Mani M 49 Thiyya Bathery, Wayanad 1 1 0 0 0 12 Manoharan M 45 Thiyya Ambalavayal, Wayanad 1 0 0 0 0 13 Naanikkutty F 76 Thiyya Ambalavayal, Wayanad 1 0 1 0 1 14 Krishnan M 68 Thiyya Ambalavayal, Wayanad 1 0 0 0 1 15 Vishnu namboodiri M 66 Brahmin Thirunelly, Wayanad 1 1 1 1 1 16 Unnikrishnan M 54 Brahmin Thirunelly, Wayanad 1 1 1 1 1 17 Padmanabhan M 51 Nair Nilambur, Malappuram 1 1 0 1 0 18 Lakshmikkutty F 63 Nair Nilambur, Malappuram 1 1 0 1 1 19 Padmanabhan M 57 Nair Nilambur, Malappuram 1 1 1 1 1 20 Bhaskaran M 59 Nair Manjeri, Malappuram 1 1 1 1 0 21 Ammini F 52 Nair Manjeri, Malappuram 1 0 1 0 0 22 Vamanan M 59 Brahmin Nilambur, Malappuram 1 1 0 0 1 23 Jayandan M 58 Brahmin Nilambur, Malappuram 1 0 1 1 1 24 Sivadasan M 67 Thiyya Nilambur, Malappuram 1 0 1 0 1 25 Arjunan M 47 Thiyya Nilambur, Malappuram 1 1 0 0 1 26 Raveendran M 53 Thiyya Nilambur, Malappuram 1 0 0 0 1 27 Sreeraman M 57 Thiyya Nilambur, Malappuram 1 1 0 0 1 28 Vasanthi F 35 Thiyya Nilambur, Malappuram 1 0 0 1 1 29 Gopakumar M 41 Thiyya Nilambur, Malappuram 1 1 0 0 1 30 Surendran M 46 Thiyya Nilambur, Malappuram 1 1 0 0 1

0- not familiar; 1- familiar ANNEXURE 4: Number of individuals familiar with targeted species

Community Species Individuals familiar with the trees Cholanaikka Cinnamomum malabatrum (N. Burm.) Bl. 21 Hydnocarpus pentandra (Buch.-ham.) Oken 11 Dysoxylum malabaricum Bedd. ex Hiern 4 Myristica malabarica Lam. 6 Vateria indica L. 21 Kurichya Cinnamomum malabatrum (N. Burm.) Bl. 18 Hydnocarpus pentandra (Buch.-ham.) Oken 16 Dysoxylum malabaricum Bedd. ex Hiern 8 Myristica malabarica Lam. 2 Vateria indica L. 17 Kurumba Cinnamomum malabatrum (N. Burm.) Bl. 13 Hydnocarpus pentandra (Buch.-ham.) Oken 9 Dysoxylum malabaricum Bedd. ex Hiern 4 Myristica malabarica Lam. 8 Vateria indica L. 11 Kattunaikka Cinnamomum malabatrum (N. Burm.) Bl. 41 Hydnocarpus pentandra (Buch.-ham.) Oken 46 Dysoxylum malabaricum Bedd. ex Hiern 9 Myristica malabarica Lam. 13 Vateria indica L. 20 Kuruma Cinnamomum malabatrum (N. Burm.) Bl. 3 Hydnocarpus pentandra (Buch.-ham.) Oken 2 Dysoxylum malabaricum Bedd. ex Hiern 1 Myristica malabarica Lam. 2 Vateria indica L. 3 Paniya Cinnamomum malabatrum (N. Burm.) Bl. 6 Hydnocarpus pentandra (Buch.-ham.) Oken 6 Dysoxylum malabaricum Bedd. ex Hiern 0 Myristica malabarica Lam. 1 Vateria indica L. 4 Muduga Cinnamomum malabatrum (N. Burm.) Bl. 3 Hydnocarpus pentandra (Buch.-ham.) Oken 5 Dysoxylum malabaricum Bedd. ex Hiern 0 Myristica malabarica Lam. 0 Vateria indica L.1 Reference

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CAbC : Community Agrobiodiversity Centre

CALI : Calicut University Herbarium

IBCD-RICH : Indicator for Biodiversity and Cultural Diversity Richness

IUCN : International Union for Conservation of Nature

KFRI : Kerala Forest Research Institute

MH : Madras Herbarium, Botanical Survey of India, Coimbatore

MSSRF : M S Swaminathan Research Foundation

NGO : Non Governmental Organisation

RET : Rare, Endemic and Threatened

M S SWAMINATHAN RESEARCH FOUNDATION Third Cross Road, Taramani Institutional Area, Chennai - 600 113 India Phone: +91-44-2254 1229, 2254 2698, 2254 1698, 2254 2699 Fax: +91-44-22541319 E-mail: [email protected] Web: www.mssrf.org