Conservation and
Management of Plant Resources by Tribe of Vindhyan
Region of Madhya Pradesh
Prof. Skand Kumar Mishra
Head, Botany and Biotechnology, Govt. New
Science College, Rewa (M.P.) 486001
*Corresponding Author E-mail: skandbt@gmail.com
ABSTRACT:
The tribes and local forests are intimately correlated socially
and economically, the tribes depend
on forest their behaviours, working convention and agriculture practices are in relation to
the natural protection. They have developed their own methods of conserving
many species which they felt are at the verge of extinction. Vindhyan
region is known for natural forests and tribes. The tropical deciduous forests
of the area are full of biodiversity. Tribes of study area do conserve plants
that are socially, medically, economically and culturally significant to them.
Nobody cuts Madhuca longifolia (Mahua), Buchanania lanzan(Char), Mangifera indica (Aam), Tamarindus indica (Imli) etc. They mark those trees even in the jungles and
protect them. All the plants in the ‘sacred groves’ Shorea robusta (Sal), Haldina cordifolia (Haldu), Ficus bengalensis(Bargad), Ficus religiosa (Peepal), Azadirachta indica (Neem), Ocimum sanctum (Tulsi) and those which are totems of other clans are
also preserved. To protect the most exploited, rare and threatened varieties,
the tribes do follow unwritten rules, in the form of so-called superstitions.
All these general rules help in preserving the plants from destruction. Present
research papers give some idea regarding the plants conserved by the tribes of
the region and justification behind it. Thus it can be inferred that recording
traditional methods of harvesting and identifying resources is important for
understanding the regeneration capacity and perpetuation possibilities of the
species. Conclusively, the tribes life is forest based; hence these people
practice judicious use of the plant resources and conserve many plant species.
KEYWORDS: Conservation, Management,
Plant Resources, Vindhyan Region.
INTRODUCTION:
METHODOLOGY:
Works on conservation and management of
plant resources by tribe of Vindhyan region are not sufficient enough. Some ethnographies on the tribals,
like The Kol tribe of Central India. (Griffith,
1946), A study of the tribal people and tribal areas of Madhya Pradesh (Dubey and Bahadur, 1967), The Kols of Patha (Hasan, 1972), The Baiga (Elvin, 1986),
Madhya Pradesh Ki
Jan Jatiyan (Tiwari and Sharma, 1995), Kol (Shandilya, 1999), Bulletins of the Tribal Research and
Development Institute Bhopal, Dictionary of Indian Folk Medicine and Ethnobotany (Jain, 1991) etc. have been consulted mainly
for getting insight into tribal socio-religious life, and the world-view about
plant use and management.
This work is the result of personal
observations made after carefully planned field work among the tribals during August 2013 to August 2014.The major part of
the field work was confined at the highest concentration of the tribals. Some villages of other localities were also
studied. The local informants were of five types, picked up by selected and
random sampling methods: 1.the medicine men, 2.village headmen, priests and other
prominent leaders, their wives and other women, 3.the interpreters, 4.men and
women working in the field, and 5.men and women in weekly market and other
common places.
During field work, personal observations
on the environment and ecology, flora, agricultural practices and agro-economy,
subsistence of food, plant resources management, conservational aspects, the
people and their life, and so on were also noted in the field book. Reports of
the interpreter, guide, medicine men and other knowledgeable people were also
recorded. At least 4-6 voucher specimens of each ethno botanically important
plant were collected and numbered. Their description, reported uses and other
details were entered in the field book on the spot. These specimens were kept in the field press as per
standard procedure recorded in books of Field
Techniques and Herbarium Methods (Jain and Rao,
1978).
Tribes of study area do not have any
well-defined conservation strategy of the kind we understand in modern terms.
But they do conserve plants that are socially, medically, economically and
culturally significant to them. Nobody cuts 'Mahua' (Madhuca), ‘Char’ (Buchanania), 'Aam' (Mangifera), 'Imli' (Tamarindus) etc. They mark
those trees even in the jungles and protect them. All the plants in the ‘sacred
groves’ ‘Sal’ (Shorea), 'Haldu'
(Haldina) 'Bargad' (Ficus bengalensis),
'Pepal' (Ficus religiosa) and 'Neem' (Azadirachta) and those which are totems of other clans are
also preserved.
To protect the most exploited, rare and
threatened varieties, the tribes do follow unwritten rules, in the form of so-called
superstitions. For example, when one has to remove the tubers or underground
stem, after removing them, as a rule, they have to fill the pit with mud and
cut the top portion of the tuber/underground stem and put it in the mud. During
rainy season it comes up again. In
general, the tribes also follow certain rules regarding collection of the root
from any climber or shrub, i.e. takes roots only from one side of the plant;
and for removing bark remove bark from down
to up. All these general rules help in preserving the plants from destruction.
However, unscrupulous slashing of forests,
felling of trees for wood, etc. still go on. So, there is need for a systematic
effort for conservation.
RELIGIOUS ASSOCIATION:
Some plants have religious and symbolic
value: Aegle marmelos, Azadirachta indica, Ficus bengalensis, Ficus religiosa, Haldina cordifolia, Madhuca longifolia, Mangifera indica , Ocimum sanctum, etc. The ‘Haldu’
(Haldina cordifolia)
is the religious tree for the Baiga and Gond tribes. The 'Neem' (Azadirachta indica) is the best tree for the Kol
and is considered to be home of 'Khermai', although other 'devis',
also like it under this tree, the major shrine of the village is found. The 'Peepal'
tree (Ficus religiosa) and the 'Banyan' tree (Ficus bengalensis)
are the home of 'Baramdeo'
and other rather dangerous spirits. It is not infrequent that they put shrine
under them. 'Banyan' tree also shelters 'Basdeo' and
'Sannyasideo'. The 'Tulsi'
plant (Ocimum sanctum) is found beside tribes shrines and in the court yards
of their houses. It is waters daily. The 'Imli' tree
(Tamarindus indica) is a favourate home of 'Churel'. The principle diety of Baigas, 'Budadeo' which they
believe lives in 'Saj vriksha'
(Boswellia serrata).
Trees and Plants in protective measures:
Neem
|
Cot of neem wood is very useful
as it protects the individual when he suffers from insomania.
Some neem should always be placed in the bed in
room. It is considered healthful and safe to sleep. |
|
Bel |
It is useful if burned in the labour
room and this is done for a period of six days after the child birth; for
this is a critical time from the point of view of evil influences. |
|
Tulsi |
It is helpful in affording a safe delivery and a bit of
it is laid over the abdomen of a women expecting a child. |
|
Aam |
Mango leaves being lucky and ever
lasting or uniformly used in connection with the wedding cycle. |
|
Adrak |
Ginger is a devil scarer. |
|
Haldi |
Its yellow colour is used
continually to afford protection. The 'Magrohan' of
the wedding booth should have turmeric (Haldi Curcuma longa)
put into the hole in which it is placed. The same practice is observed when
the umbilical cord is buried or the foundation of a house is laid. |
Bad Omens with
Plant:
Startled by the
sudden falling of a branch or tree.
Dead Trees:
Dead trees are generally
feared, as the death of a tree is most certainly due to an evil spirit's
influences and a 'Churel' often kills a tree to make
a residence of herself.
Marriage of Trees:
The tribes have a ceremony for the
marriage of trees. The mango tree (Mangifera indica) is married to a tamarind tree (Tamarindus indica) the tulsi (Ocimum sanctum) to
'Saligram'.
Plants and Festivals:
The festivals of the tribes ‘Hariyari’, ‘Jawara’, ‘Kajleniya’, ‘Nawakhani’, ‘Khicheri’ etc are mainly based on plants.
Some plants have some kind of magical or
superstitious practices related to them. Achyranthes aspera, magically
relieves labour pain and brings about safe
child-birth. Asparagus and Moringa are used for magical cure in veterinary diseases. Ricinus communis is used for magical cure in Jaundice. Rauvolfia serpentina
paralyses snakes and makes them unconscious. The efficacy of Achyranthes,
Asparagus, Moringa and Rauvolfia
has been voucher by experienced medicine men.
Almost all plants of economic and
religious uses have some social significance. But some of them have very
significant socio-cultural importance. Liquor distilled out of the flower of Mahua
(Madhuca longifolia)
is the most important binding factor in any social gathering. ‘Dhan’
(paddy) is the most important basis of all their social relationship. They
celebrate the festivals of new crops. Their social meetings are invariably held
in the village meeting place neem under a (Azadirachta indica) tree.
Tribal management
of plant resources:
For the rural
tribal people, almost all their activities are directed towards meeting their
food requirements. So, their concept of plant management is essentially a
subsistence management. Except for the fact that they preserve many of the
economically important plants, there is not any significant conservational
strategy that may lead to economic boom and prosperity. The same is true for
the agricultural strategies. They continue age - old practices. The implements
and agricultural techniques they employ are also not very profit-generating.
Hence, there is a gradual decrease in crop production, whereas due to an
increasing population (in general) there is increased demand for food. During
this study, the investigator tried to have some idea regarding the plants
conserved by the tribes of the region and justification behind it is shown in
table.
Plants conserved Ethnobotanically by
tribes of the region:
|
Name of the plant and family |
Family |
Local Name |
Part conserve |
Ground for conservation |
|
Aegle marmelos |
Rutaceae |
Bel |
Leaf and
Fruits |
To
worship Lord Shiva |
|
Amorphophallus campanulatus |
Araceae |
Jangli suran |
Corm |
Subsistence
of food |
|
Anthocephallus indicus |
Naucleaceae |
Kadam |
Whole
plant |
Shade
to assembly |
|
Azadirachta indica |
Meliaceae |
Neem |
Leaves,
Twigs and Whole plant |
Used
as fly and insect replant and shade to assembly. |
|
Calotropis procera |
Asclepiadaceae |
Madar |
Flowers |
To
worship Lord Shiva |
|
Curcuma domestica |
Zingiberacea |
Haldi |
Rhizome |
Constitutes
important item during folk customs |
|
Cynodon dactylon |
Poaceae |
Doob |
Leaf
blade |
To
convert simple water into holy water |
|
Datura alba |
Solanaceae |
Dhatura |
Fruits
and Flower |
To worship
Lord Shiva |
|
Euphorbia nivulia |
Euphorbiaceae |
Sehurh |
Whole
plant |
Used
as hedge around fields and house boundaries |
|
Ficus bengalensis |
Moraceae |
Bargad |
Whole
plant |
As an
abode of departed souls and gods. |
|
Ficus religiosa |
Moraceae |
Peepal |
Whole
plant |
As an
abode of departed souls and gods. |
|
Haldina cordifolia |
Mimosaceae |
Haldu |
Whole
plant |
Considered
as the sacred and mentor tree |
|
Ipomoea carnea |
Convolvulaceae |
Beshram |
Whole
plant |
Hedge
farming |
|
Lawsonia inermis |
Lythraceae |
Mehndi |
Whole
plant and leaves |
Hedge,
dye |
|
Madhuca longifolia |
Sapotaceae |
Mahua |
Flower,
Dry stem |
As
substitute of food, spirit remover |
|
Mangifera indica |
Anacardiaceae |
Aam |
Inflorescence
and Fruit |
The
inflorescence and fruits are used to
worship of Lord Shirva |
|
Murraya koenigii |
Rutaceae |
Methi Neem |
Leaf |
For
condiments |
|
Musa paradisiaca |
Musaceae |
Kela |
Plant
and Fruit |
The
plant is used in worship and the fruits are used as 'Prasad' |
|
Ocimum sanctum |
Lamiaceae |
Tulsi |
Whole
plant |
As a
symbol of 'Hinduism' and as evil sprit remover |
|
Oryaza rufipogon |
Poaceae |
Pasai Dhan |
Grains |
Regarded
as sacred cereal and used during festivals and to break the fast. |
|
Panicum paludosum |
Poaceae |
Kutki |
Grains |
For
food |
|
Paspalum scrobiculatum |
Poaceae |
Kodo |
Grains |
For
food |
|
Sesamum indicum |
Pedaliaceae |
Til |
Seed |
Used
as sacred grain in religious ceremonies. |
|
Thevetia peruviana |
Apocynaceae |
Peeli Kaner |
Flower
and Fruit |
Used
to worship Lord Shiva |
|
Ziziphus jujuba |
Rhamnaceae |
Ber |
Fruit |
For
fruit |
Due to the
regions specified against each plant, the aforementioned plants are not exploited
commercially or even at the community level by the tribal and hence, are
collectively conserved with sacred touch.
Thus it can be
inferred that recording traditional methods of harvesting and identifying
resources is important for understanding the regeneration capacity and
perpetuation possibilities of the species.
Conclusively, as
the tribes life is forest based, hence these people practice judicious use of the
plant resources and conserve many plant species.
REFERENCES:
1.
Dubey, B.K.
and F. Bahadur 1967: A Study of the tribal people and tribal areas of Madhya Pradesh.
Tribal Res. Deve. Institute Bhopal. pp 1-177.
2.
Elwin V.1986: The Baiga. Gian
publication house New Delhi pp 1-550.
3.
Griffiths W.G., 1946 : The Kol tribe of Central India. The Royal society of
Bengal, Calcutta.
4.
Hasan A.,
1972 : The Kols
of Patha. Kitab Mahal,
Allahabad.
5.
Jain S.K., 1991: Dictionary of Indian folk medicine and Ethnobotany.
Deep Publication, New Delhi 1-311.
6.
Jain, S.K. and Rao
R.P., 1978: A Hand book of field and
Herbarium Methods. Today and Tomorrow's Printers and Publishers, Dehradun.
7.
Shandilya 1999
: The Kols. Madhya Pradesh Adivasi Lok Kala Parisad, Bhopal.
8.
Tiwari,
S.K., Sharma, S.K., 1995 : Madhya
Pradesh Ki Janjatia.
Hindi Grantha Academi,
Bhopal.
9.
Verma P. and
Khan A.A., 1993 : Habitat economy and society of the tribal of Amarkantak, District Shahdol
(M.P.) India. Tropical Forestry
Vol. 9 (iii) 280-282.
Received
on 22.05.2015 Modified on 20.06.2015
Accepted
on 25.06.2015 ©A&V Publications All right reserved
Res. J. Pharmacognosy and Phytochem.
7(3): July-Sept. 2015; Page 137-140
DOI: 10.5958/0975-4385.2015.00024.2