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Sacret Grooves.
Sacret Grooves.
Sacred groves of India are forest fragments of varying sizes, which are communally
protected, and which usually have a significant religious connotation for the
protecting community. Hunting and logging are usually strictly prohibited within
these patches Other forms of forest usage like honey collection and deadwood
collection are sometimes allowed on a sustainable basis. Sacred groves did not enjoy
protection via federal legislation in India. Some NGOs work with local villagers to
protect such groves. Traditionally, and in some cases even today, members of the
community take turns to protect the grove. However, the introduction of the protected
area category community reserves under the Wildlife (Protection) Amendment Act of
2002 has introduced legislation for providing government protection to community
held lands, which could include sacred groves.
Indian sacred groves are sometimes associated with temples / monasteries / shrines
or with burial grounds (which is the case in Shinto and Ryukyuan religionbased
sacred groves respectively in Japan). Sacred groves may be loosely used to refer to
other natural habitat protected on religious grounds, such as Alpine Meadows.
Historical references to sacred groves can be obtained from ancient classics as far
back as Kalidasa's Vikramuurvashiiya.
Beliefs
Typically, such groves are associated with the concept of a "presiding deity". While
most of these sacred deities are associated with local Hindu gods, sacred groves of
Islamic and Buddhist origins, and some based on smaller local religions and folk
religions (like the folk deities ayyanar and amman ) are also known of. There are over
1000 deities associated with sacred groves in the states of Kerala and Karnataka
alone. In Kodagu in Karnataka the martial community of Kodavas maintained Deva
kadus dedicated to Aiyappa the forest god.
Locations
Sacred groves are scattered all over the country, and are referred to by different
names in different parts of India. Sacred groves occur in a variety of places – from
scrub forests in the Thar Desert of Rajasthan maintained by the Bishnois, to rain
forests in the Kerala Western Ghats. Himachal Pradesh in the north and Kerala in the
south are specifically known for their large numbers of sacred groves. The Kodavas of
Karnataka alone maintained over 1000 sacred groves in their region.
Around 14,000 sacred groves have been reported from all over India, which act as
reservoirs of rare fauna, and more often rare flora, amid rural and even urban
settings. Experts believe that the total number of sacred groves could be as high as
100,000.
It is estimated[by whom?] that around 1000 km² of unexploited land is inside sacred
groves. Some of the more famous groves are the kavus of Kerala, which are located in
the Western Ghats and have enormous biodiversity; and the law kyntangs of
Meghalaya – sacred groves associated with every village (two large groves being in
Mawphlang and Mausmai) to appease the forest spirit.
Among the largest sacred groves of India are the ones in Hariyali, near Ganchar in
Chamoli District of Uttarakhand, and the Deodar grove in Shipin near Simla in
Himachal Pradesh. Kodagu, a small region of about 4000 km² in Karnataka, had over
1000 sacred groves.
No of
State Local name References
groves
Andhra
750 B. R. P. Rao
Pradesh
Gumpa forests
Arunachal
65 (since attached Dudley et al.
Pradesh
to monasteries)
Assam 40 Than, Madaico
Sarna, Devlas,
Chhattisgarh 600*
Mandar, Budhadev
SERBC
Goa NA*
document
Gujarat 29*
Haryana 248
Himachal
5000 Deo bhumi
Pradesh
Sarna
more than 500 " Jaherthan" in Godda of
Jharkhand 21* Marine Carrin
Jharkhand<Saurabh
Gunjan>s.gunjan@rediffmail.com
Devarakadu,
Karnataka 1424 Gadgil et al
Devarkan
Kerala 2000 Kavu M. Jayarajan
Madhya Devkot, Matikot,
21*
Pradesh Devsthali, Budhadev
Deorai/Devrai
(Pune, Ratnagiri, Waghchaure et
Maharashtra 1600
Raigarh, Kolhapur al
districts)
Gamkhap, Mauhak
Khumbongyam
Manipur 365 (sacred bamboo
et al.
reserves)
Law kyntang,
Meghalaya 79 Upadhyay et al.
Law lyngdhoh
Orissa 322* Jahera, Thakuramma
Ramanujam et
Pondicherry 108 Kovil Kadu
al.[
Oran (Jaiselmer,
Jodhpur, Bikaner),
Kenkri (Ajmer),
Rajasthan 9*
Vani (Mewar),
Shamlat deh, Devbani
(Alwar), Jogmaya
S. S. Dash
Gumpa forests
Sikkim 56 (since attached
Dudley et al.
to monasteries)
M.
Tamil Nadu 503 Kovil Kadu
Amrithalingam
Deobhumi, Bugyal
Uttarakhand 18* (sacred alpine Anthwal et al
meadows)
Garamthan, Harithan,
West Bengal 670* Jahera, Sabitrithan, R. K. Bhakat
Santalburithan
All numbers are quoted from the records of the C.P.R. Environmental Education
Centre of the Government of India. Starred numbers are likely to increase. The centre
also maintains a complete list of identified sacred groves in India, most of which is
online.
Uses
Traditional uses: One of the most important traditional uses of sacred groves was that
it acted as a repository for various Ayurvedic medicines. Other uses involved a source
of replenishable resources like fruits and honey. However, in most sacred groves it
was taboo to hunt or chop wood. The vegetation cover helps reduce soil erosion and
prevents desertification, as in Rajasthan. The groves are often associated with ponds
and streams, and meet water requirements of local communities. They sometimes
help in recharging as well.
Modern uses: In modern times, sacred groves have become biodiversity hotspots, as
various species seek refuge in the areas due to progressive habitat destruction, and
hunting. Sacred groves often contain plant and animal species that have become
extinct in neighboring areas. They therefore harbor great genetic diversity. Besides
this, sacred groves in urban landscapes act as "lungs" to the city as well, providing
much needed vegetation cover.
Threats
Threats to the grove include , urbanization of resources (like overgrazing and
excessive fuelwood collection), and environmental destruction due to religious
practices. While many of the groves are looked upon as abode of Hindu gods, in the
recent past a number of them have been partially cleared for construction of shrines
and temples.Other threats to the sacred groves include invasion by invasive species,
like the invasive weeds Chromolaena odorata, Lantana camara and Prosopis juliflora.
Traditions
A large number of distinct local art forms and folk traditions are associated with the
deities of sacred groves, and are an important cultural aspect closely associated with
sacred traditions. Ritualistic dances and dramatizations based on the local deities that
protect the groves are called Theyyam in Kerala and Nagmandalam, among other
names, in Karnataka. Often, elaborate rituals and traditions are associated with
sacred groves , as are associated folk tales and folk mythology.
With global warming spurring biodiversity conservation efforts, the Kerala
government has started an ambitious programme to protect 'sacred groves', small
patches of forests in and around villages, which have rich flora and fauna.
The groves, traditionally protected by the local community as the abode of Gods and
Goddesses, are called 'Sarpakavu or Kavus,' where idols of snakes and Durga are
worshipped.
"Well conserved sacred groves may be compared to regional natural forests for
various ecological attributes.
Like any other natural forest ecosystem, sacred groves also harbour a large number of
nonflowering plants," said U M Chandrashekara, a scientist at Kerala Forest Research
Institute.
The government's plan, with financial assistance of the Centre, also stems from the
rapid urbanisation and high population growth rate, which are posing a threat to
these 'Kavus', Chief Conservator of Forests (Biodiversity), Bransdon Corrie told PTI
here.
Flora
The forest blocks consist mostly of ravines and some flat waste lands. The Yamuna
and Chambal ravines are very old. It appears that the ravines have been formed due
to relative level of banks and their geological structure. Unfit for any other use, the
vast areas under ravines come under heavy grazing and and reckless hacking. this
subsequently accelerated the erosion and extinction of woodland wherever it was
existing. Later, for protection of the ground from erosion and further deterioration
and for the creation of fuel and fodder reserves the area was closed to grazing, and
babul, sissoo and neem were sown. The waste lands were previously the property of
the Zamidars and were generally devoid of any tree or shrub growth. They were
scattered all over in small or big patches near villages or along the river banks and
were grazing grounds for the cattle of neighbouring villages. After the abolition of
Zamidari the state government transferred to the forest department large tracts of
land where plantation was possible.
The pioneer work for the protection of land from erosion by planting forests had been
taken up as early as 1888 by Mr. Fisher, the then collector of Etawah. He induced the
Zamidars to permit the wastelands to be managed as single unit with a view to
conserve timber. It covered of about 2000 acres of area. This forest is said to be
largely responsible for saving Etawah city from the erosive action of the Yamuna.
The Total forest area (reserve and protected both) is 301.04 sq. km. which is 12.52
percent of the total geographical area. According to Champion and Seth's
classification the forests are "Northern Acacia Scrub" type forests. The flora of Etawah
district comprise 560 species out of it 123 species bear medicinal value like Arjun,
Neem, Bel, Indra Jav, Babool and Arvsa.
The trees found in the district are of Dhak (Butea monosperma), Aonla (Emblica
officinalis), Arjun (Terminalia arjuna), Ashok (Polyalthia longifolia), Asna (Terminalia
alata), Bahera (Terminalia bellirica), Bargad (Ficus bengalensis), Barhal (Artocarpus
lakoocha), Bel (Aegle marmelos), Eucalyptus (Eucalyptus tereticornis), Gular (Ficus
glomerata), Gul Mohar (Delonix regia), Jamun (Suzygium cumini), Kaitha (Feronia
limonia), Kathal (Artcarpus heterophyllus), Khair (Acacia indica), Mahua (Madhulka
indica), Litchi (Naphelim litchi), Neem (Azadirachata indica), Pipal (Ficus religiosa),
Sagon (Tectona grandis), Silver Oak (Grevilea robusta), Kala siris (Albizia lebbek),
Safed Siris (Albizia lebbek) and Shisham (Dalbergia sissoo). Grasses like Dub
(Cynedon dactylon), Baib (Enlaliopis bineta), Kans (Saccharum spontaneum), and
spear grass also found in the district.
Fauna
Mammals
The wild animals found in the portion of the district lying north of the Yamuna are the
same as those which occur throughout the Gangetic plan. To the south of the Yamuna,
in the wild broken country which flanks both it and the Chambal, they are more
varied. In the same localities hyaenas and wolves are found though the latter have
now much decreased in numbers. Large but diminished herds of antelope range over
the plains of the north and in the ravines give place to the rayino gazella or chinkara
(Has become extinct due to indiscriminate killing). Sometimes a sambur or cheetal
strays in front of contiguous portions of Gwalior; and here and there in places
between the Sengar and Yamuna and around Chichauli, Nilgai (Boselaphus
tragocamelus) are met with. The fauna of the district also include Indian foxes
(Vulpes bengalensis), jackals (Canis aureus), porcupines, monkeys (nigicollis), wild
cats (Felis chaus), hares (Lepus ruficandatus) and otters and other numerous animals
occur.
Reptiles
In the rivers, crocodiles and turtles abound, and tortoises, and other animals occur.
Lizards of all kinds abound from the large treeclimbing animals called gosamp to the
harmless house lizard; but snakes are not perhaps so aboundant as in other districts
more densely covered with vegetation. Thanatophidia, especially the cobra and karait
are continually met with.
Birds
A variety of birds are found in the district. The most common among the game birds
is the partridge (Francolines pondicerianus) which occurs everywhere and is locally
known as titar. Other types of partridge, such as kala titar or black partridge
(Francolines vulgaris), gray parridge (Francolines Pondicerianus are found near the
forests. Among the quails the most common are the bater (Coturnix communis) and
the lava (Perdicula asiatica) which are usually found in the bushes. Neither the black
nor the painted partridge nor bustand occur except as rereties, but the small florican
is ocasionally found. Bluerock pigeons are common. The green pigeon or bacial is
also found wherever there are pipal trees. During the winter months the jhils to the
north of the district are well stocked with the teal and various kinds of ducks,
pochards, sheldrakes and goose. The gray goose and brahminy duck are however
more common in the neighbourhood of the larger rivers, while the kuland is met with
but is not abundant. The district swarms with peacocks. The avifauna include the
wellknown saras (crane), many kinds of herons and waders, and all the usual
varieties of doves, parakeet, sparrows, shrikes, crows, rollers and other passerine
birds.
Fish
The rivers and tanks of the district abound with fish. The rohu grows to a size of from
8 to 10 Kg. and is commonly caught in Asarh or Sawan by means of nots or with the
ordinary rod and line. On the smaller rivers weirs are erected to intercept this fish on
its way down the stream : it is then stunned with the blow of a lathi and captured.
The mullet called arwari, is found in the Yamuna and weighs nearly a quarter Kg. It
swims in shoals and is caught from Phagun to Jeth by means of eastnest with small
moshes and is also occasionally shot with fine shot : its flesh is esteemed a great
delicacy.
The sing, a small fish about three or four inches long, which derives its name from the
spikes with which its head is furnished and which are said to cause a painful wound,
is caught in tanks, when the water becomes low, by means of nets and wicker baskets;
it is also much esteemed by Indians. The parhin is caught in rivers and occasionally in
tanks by means of weirs and nets : it grows to a large size, often 8 to 10 Kilograms,
and is a most vorneious fish. The saur is usually caught by means of nets during the
rains, weights about 0.25 Kg is considered one of the best fish for eating. Other fish
which are caught for the market are the small bhur and the patharchatta; and in
adition to these the mugri, dingar, haren, bas, kalwas, chal, katiya, ghegra, bighun,
jhingra, grach, bam, papta, pariyasi, gudheya, tengan, siland, and jhinga are found.
From the larger species of fish, such as the bas, siland and rohu, oil for burning is
occasionally extracted.
With the exception of a few Brahmans, Rajputs, Banias and Bhagats or devotees fish is
generally consumed by all classes of the inhabitants, though no portion of them can
be said to submit entirely on a fish diet. As a general rule, fish is partaken of as a
relish or as an occasional change in the ordinary food. Fishing is principally carried
on the Mallahas and Kahars, but no class entirely adopts it as a sole means of
livelihood.
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about sacred grooves and the need to protect them.