Biodiversity Conservation in Sacred Groves of Manipur, Northeast India: Population Structure and Regeneration Status of Woody Species

Sacred groves are forest patches conserved by the local people intertwined with their socio-cultural and religious practice. These groves harbour rich biodiversity and play a significant role in the conservation of biodiversity. Population structure and regeneration status of woody species were studied during 2001–2002 in the four sacred groves of Manipur, a state in north east India. A total of 96 woody species was recorded from the four groves, the highest being Konthoujam Lairembi sacred grove (55 species) and lowest in Heingang Marjing sacred grove having 42 species. The density–diameter distribution of woody species in the four groves showed highest stand density and species richness in the lowest girth class (30–60 cm) and decreased in the succeeding girth classes. Overall population structure of the groves based on the number of tree seedlings, saplings and adults, displayed a greater proportion of seedlings followed by saplings and adults while for the selected tree species it varied seasonally and recruitment of species increased during rainy season attaining peak during June. Regeneration status of the four sacred groves based on strength of different age groups in their population showed good regeneration. High occurrence of ‘additional species’ to the groves may be due to the invasion through dispersal from other areas. Possibly, the prevailing favourable microenvironmental conditions contributed to their establishment and growth in the groves. Absence of seedlings and saplings of some of the species in the groves may be due to their poor seed germination and establishment of seedlings in the forest.     

云南楚雄彝族的“神树林”与生物多样性保护

所述的“神树林”是广泛意义上的概念,包括多种因文化信仰而保护的各种森林块.这些森林块不仅有多种的生态功能,也是村社水平生物多样性相对集中的地方.通过对云南楚雄彝族的“神树林”进行了广泛调查,取样比较了自然保护区、村社集体林和“神树林”3种不同管理模式下的森林群落的植物物种多样性,结果表明“神树林”群落的物种总数(67)、样方特有种(17)、Shannon-Wiener物种多样性指数(2.96)都显著高于自然保护区群落(分别为44、8、2.17)和集体林群落(分别为34、4、2.39),表明云南楚雄彝族的“神树林”在当地生物多样性保护和管理中有着不可低估的作用.     

云南楚雄彝族的"神树林"与生物多样性保护

所述的“神树林”是广泛意义上的的概念,包括多种因文化信仰面保护的各种森林块,这些森林块不仅有多种的生态功能,也是村社水平生物多样性相对集中的地方,通过对云南楚雄彝族的“神树林”进行了广泛调查,取样比较了自然保护区,村社集体林和“神树林”３种不同管理模式下的森林群落的植物物种多样性,结果表明“神树林”群落的物种总数的植物物种多样性,结果表明“神树林”群落的物种总数（６７）、样方特有种（１７）、Ｓｈａ     

Socio-cultural protection of endemic trees in humanised landscape

Culturally protected forest patches or sacred groves have been the integral part of many traditional societies. This age old tradition is a classic instance of community driven nature conservation sheltering native biodiversity and supporting various ecosystem functions particularly hydrology. The current work in Central Western Ghats of Karnataka, India, highlights that even small sacred groves amidst humanised landscapes serve as tiny islands of biodiversity, especially of rare and endemic species. Temporal analysis of landuse dynamics reveals the changing pattern of the studied landscape. There is fast reduction of forest cover (15.14–11.02 %) in last 20 years to meet up the demand of agricultural land and plantation programs. A thorough survey and assessment of woody endemic species distribution in the 25 km² study area documented presence of 19 endemic species. The distribution of these species is highly skewed towards the culturally protected patches in comparison to other land use elements. It is found that, among the 19 woody endemic species, those with greater ecological amplitude are widely distributed in the studied landscape in groves as well as other land use forms whereas, natural population of the sensitive endemics are very much restricted in the sacred grove fragments. The recent degradation in the sacred grove system is perhaps, due to weakening of traditional belief systems and associated laxity in grove protection leading to biotic disturbances. Revitalisation of traditional practices related to conservation of sacred groves can go a long way in strengthening natural ecological systems of fragile humid tropical landscape.     

Dietary use and conservation concern of edible wetland plants at indo-burma hotspot: a case study from northeast India

Background

The wetlands of the North East India fall among the global hotspots of biodiversity. However, they have received very little attention with relation to their intrinsic values to human kind; therefore their conservation is hardly addressed. These wetlands are critical for the sustenance of the tribal communities.

Methods

Field research was conducted during 2003 to 2006 in seven major wetlands of four districts of Manipur state, Northeast India (viz. Imphal-East, Imphal-West, Thoubal, and Bishnupur). A total of 224 wetland-plant-collectors were interviewed for the use and economics of species using semi-structured questionnaires and interview schedules. Imphal, Bishenpur and Thoubal markets were investigated in detail for influx and consumption pattern of these plants. The collectors were also inquired for medicinal use of wetland species. Nutritive values of 21 species were analyzed in laboratory. The vouchers were collected for all the species and deposited in the CSIR-NEIST (Formerly Regional Research Laboratory), Substation, Lamphelpat, Imphal, Manipur, India.

Results

We recorded 51 edible wetland species used by indigenous people for food and medicinal purposes. Thirty eight species had high medicinal values and used in the traditional system to treat over 22 diseases. At least 27 species were traded in three markets studied (i.e. Imphal, Thoubal and Bishenpur), involving an annual turnover of 113 tons of wetland edible plants and a gross revenue of Rs. 907, 770/- (US$1 = Rs. 45/-). The Imphal market alone supplies 60% of the total business. Eighty per cent of the above mentioned species are very often used by the community. The community has a general opinion that the availability of 45% species has depleted in recent times, 15 species need consideration for conservation while another 7 species deserved immediate protection measures. The nutrient analysis showed that these species contribute to the dietary balance of tribal communities.

Conclusions

Considering the importance of wild wetland plants in local sustenance, it is suggested to protect their habitats, develop domestication protocols of selected species, and build programs for the long-term management of wetland areas by involving local people. Some medicinal plants may also be used to develop into modern medicines.

     

Ethnobotanical value and conservation of sacred groves of the Kpaa Mende in Sierra Leone

Sacred groves in the Moyamba District of Sierra Leone were assessed for their value to local herbalists and traditional folk medicine practitioners of the Kpaa Mende people. Herbalists (tufablaa) collecting in 23 sacred groves were interviewed regarding their general knowledge of medicinal plants, and their perceptions regarding changes in the occurrence of medicinal plants. Over 75 medicinal plant remedies are currently in use among the Kpaa Mende, with some plants reported here for the first time in terms of their medicinal uses in Sierra Leone. A significant feature of Kpaa Mende ethnobotany is the employment of 2 or more kinds of plants in combination as a remedy for particular afflictions. The discovery of rare and uncommon plants in the groves and their medicinal uses are discussed in terms of the role of the sacred groves in medicinal plant conservation.     

A preliminary assessment of landscape features and cultural practices of sacred fresh water swamps in the central Western Ghats,India

Sacred areas are the oldest form of habitat protection, and many of these areas contribute to biodiversity conservation. While sacred groves have received considerable scholarly attention, little is known about fresh water swamps in the Western Ghats, India and sacred swamps have largely been ignored. This paper provides a first overview testing the conjecture that sacred swamps have physical features that distinguish them from non-sacred swamps. We assessed 110 fresh water swamps in the district of Uttara Kannada, Central Western Ghats, India, through extensive field surveys. Out of them 11 swamps are ‘sacred’ according to local testimony. Swamps are found in wet evergreen and evergreen forest types, but sacred swamps occur only in the wet evergreen forests. Sacred swamps differ significantly from non-sacred swamps with respect to size and shape, distance to the nearest road, human settlement, and commercial orchard, and population density within a radius of 500 m. This shows that preferentially swamps close to settlements, orchards and roads have been declared as sacred, probably to regulate the continuing provision of relevant ecosystem services. While we find a variety of deities associated with these sacred swamps, the practices associated with sacred swamp status and management are essentially the same across belief groups. However, the conservation practice is at risk due to migration dynamics.     

Sacred Forest, Hunting, and Conservation in West Kalimantan, Indonesia

In a number of places, sacred forest sites play an important role in conservation and local livelihoods. Here we examine how Iban hunters and animals alike use sacred forest in West Kalimantan, Indonesia. To determine the relative importance of different sites in hunting, we compare hunting effort, animal species and their numbers encountered by hunters, and encounters and captures in a variety of forest sites including sacred groves. We relate the results to the role of such sites in the overall Iban agroforestry system and in the conservation of forest habitat that professional conservationists deem precious. Such land use practices, while having social and religious origins, may be important for local economic purposes, but they may also be valuable in promoting and enhancing the more global goals of biodiversity conservation.     

Richness, Abundance, and Complementarity of Fruit-feeding Butterfly Species in Relict Sacred Forests and Forest Reserves of Ghana

Sacred forest groves in Ghana are centuries old protected areas that were once part of continuous forest cover but now mostly exist as relict forest patches embedded in an agropastoral landscape. We conducted a year-long survey of the fruit-feeding butterfly fauna of four sacred groves and two forest reserves in the moist semi-deciduous forest zone of Ghana to characterize resident species diversity and complementarity among communities. Joint analysis of frugivorous butterfly diversity at these six forest fragments, which ranged in size from 6 to 5000 ha, was used to evaluate the conservation potential of these ancient indigenous reserves. A total of 6836 individuals were trapped across all sites, representing 79 species and five subfamilies. Community diversity was characterized in terms of, (a) number of species accumulated versus sampling effort, (b) rarefied species richness, (c) nonparametric richness estimates, (d) species evenness, (e) Simpson’s Index of Diversity, and (f) complementarity of communities. Diversity of the fruit-feeding butterfly communities, quantified in terms of both species evenness and rarefied species richness, was higher at the larger forest reserves than at the small sacred forest groves. Additionally, although all sites had species trapped only at that site, the 5000-ha forest reserve harbored a resident community that was clearly distinctive from and more diverse than the other communities including the other forest reserve. Hence, our findings add to the burgeoning body of data that indicates large reserves are the foundation of successful conservation programs. Nonetheless, we found these small forest patches contribute to biodiversity conservation in at least three ways and these are identified and discussed. We also identify a number of species that appear more or less vulnerable to dynamics of forest fragmentation based on changes in their relative abundance across sites and we interpret these data in the context of potential indicator species and theoretical predictions of at-risk species.     

The Impacts of Global and National Policy on the Management and Conservation of Sacred Groves of India

India is home to thousands of community-protected forests, called sacred groves. Sacred forests or groves are sites that have cultural or spiritual significance to the people who live around them. These areas may also be key reservoirs of biodiversity. In India, most sacred groves are managed by a community group, not by a government agency. They are often private or community land, not formal protected areas or parks. This poses an interesting challenge in terms of future management and possible policy relating to the sacred groves. On the international level, organizations such as the International Union for the Conservation of Nature and UNESCO have created guidelines for management of sacred sites. On the national level, India’s past Forest Acts and recent Forest Rights Act have relevance to the sacred groves. Local differences in land tenure also affect the groves. Ethnographic research conducted in 2009 and 2010 in the states of Meghalaya and Karnataka, India, evaluated the historic and current management and beliefs associated with sacred forests. Cultural change and pressure to use natural resources within the groves is leading to reduction of these forest areas. In the future, a creative combination of policy approaches to conserve groves that respects their spiritual values is recommended.     

Floristic composition and biological spectrum of a sacred grove in West Midnapore district,West Bengal,India

Traditional cultural and religious beliefs and practices in the form of sacred groves play a crucial role in environmental conservation and biodiversity. The present study was conducted to explore plant resources, their biological spectrum, leaf size spectrum, sacred grove conservation status, locally known as Kankabati Sitabala Than (KST) in the district of West Midnapore, West Bengal in India. The study's floristic list revealed that the KST vegetation was diverse and composed of 277 species of 238 genera distributed over 77 families under 36 orders according to APG IV classification, of which 87 species were aliens. Poales (23.40%) and Poaceae (15.38%) were the dominant order and family in terms of species wealth. Biological spectrum shows the study area was classified as “thero-crypto-chamaephytic” type of phytoclimate. Leptophyll (26.60%) and ovate (18.91%) were found to be high in the leaf size spectrum and lamina. The vulnerable climber and tree species are Cayratia pedata and Pterocarpus indicus. The vegetation phenology, observed during different seasons revealed that most of the species were dominant in rainy seasons (99.68%), followed by winter (69.87%) and summer (29.81%). The study area being a sacred grove remains fairly undisturbed. For the long-term conservation of germplasm of the grove some recommendations have been suggested.     

Distribution and abundance of sacred monkeys in Igboland,southern Nigeria

Although primates are hunted on a global scale, some species are protected against harassment and killing by taboos or religious doctrines. Sites where the killing of sacred monkeys or the destruction of sacred groves is forbidden may be integral to the conservation of certain species. In 2004, as part of a distribution survey of Sclater's guenon (Cercopithecus sclateri) in southern Nigeria, we investigated reports of sacred monkeys in the Igbo‐speaking region of Nigeria. We confirmed nine new sites where primates are protected as sacred: four with tantalus monkeys (Chlorocebus tantalus) and five with mona monkeys (Cercopithecus mona). During 2004–2006, we visited two communities (Akpugoeze and Lagwa) previously known to harbor sacred populations of Ce. sclateri to estimate population abundance and trends. We directly counted all groups and compared our estimates with previous counts when available. We also estimated the size of sacred groves and compared these with grove sizes reported in the literature. The mean size of the sacred groves in Akpugoeze (2.06 ha, n=10) was similar to others in Africa south of the Sahel, but larger than the average grove in Lagwa (0.49 ha, n=15). We estimated a total population of 124 Sclater's monkeys in 15 groups in Lagwa and 193 monkeys in 20 groups in Akpugoeze. The Akpugoeze population was relatively stable over two decades, although the proportion of infants declined, and the number of groups increased. As Sclater's monkey does not occur in any official protected areas, sacred populations are important to the species' long‐term conservation. Despite the monkeys' destruction of human crops, most local people still adhere to the custom of not killing monkeys. These sites represent ideal locations in which to study the ecology of Sclater's monkey and human–wildlife interactions. Am. J. Primatol. 71:574–586, 2009. © 2009 Wiley‐Liss, Inc.     

Conservation, Small Mammals, and the Future of Sacred Groves in West Africa

This article considers the conservation of relict natural habitat in West Africa, especially habitat preserved in traditional sacred groves. Government-sanctioned conservation is contrasted with local grassroots efforts of conservation. Evidence for the ecological value of sacred groves is based on results of a field study of small mammal communities conducted on the Accra Plains of Ghana and on published sources on the conservation and use of sacred groves from various countries. The study employed standard mark-and-recapture techniques for the sampling for terrestrial small mammals, and mist netting for the sampling of bat communities. Pragmatic approaches combining conservation and sustainable use are considered, as are traditional values that have preserved the sacred groves in the past for up to several hundred years in some cases. In part because these groves shelter unique small mammal and plant communities, traditional values and protection mechanisms should be integrated into the newly emerging cultural and religious contexts. The issues encountered during this study reveal that effective conservation involving local peoples requires a concerted interdisciplinary effort. This revised version was published online in November 2006 with corrections to the Cover Date.     

Plant biodiversity of two tropical dry evergreen forests in the Pondicherry region of South India and the role of belief systems in their conservation

Natural vegetation on the south-eastern coast of Peninsular India has now been reduced to patches, some of which are preserved as sacred groves. The plant biodiversity and population structure of woody plants (>20 cm girth at breast height; gbh) in two such groves, Oorani and Olagapuram, occurring on the north-west of Pondicherry have been analyzed. A total of 169 angiosperms have been enumerated from both sites. The Oorani grove (3.2 ha) had 74 flowering plant species distributed in 71 genera and 41 families; 30 of them are woody species, 8 are lianas and 4 are parasites. The Olagapuram grove (2.8 ha) was more species-rich with 136 species in 121 genera of 58 families; woody species were fewer (21) while 9 lianas and 3 parasites occurred. The vegetation structure indicates that the Oorani grove is a relic of tropical dry evergreen forest, whereas Olagapuram is reduced to a thorny woodland. The latter is heavily degraded as it has lost the status of a sacred grove because of its conversion to Eucalyptus plantations. The Oorani grove has an Amman temple in the centre. The attendant cultural rites and religious rituals have perpetuated the status of a sacred grove which has ensured the protection of the grove.     

云南楚雄彝族植物崇拜的调查研究

本文对云南楚雄彝族传统的植物崇拜进行了广泛的调查,对被崇拜植物及其文化内涵进行了编目,着重植物崇拜文化对当地生物多样性保护的影响,讨论了楚雄彝族的植物文化在当地生物多样性保护和管理中的作用和意义,进一步探讨了在我国利用传统文化进行现代自然保护的必要性、可能性和可行性。     

Sarcoglyphis manipurensis sp. nov. (Orchidaceae) from Manipur,India

A new orchid species, viz. Sarcoglyphis manipurensis, is described and illustrated from Imphal east and Chandel districts of Manipur in northeast India. It's distinguishing characters and affinity with S. mirabilis (Rchb.f.) Garay is discussed. An updated artificial key to all known species of Sarcoglyphis is provided.     

Vascular plant diversity in the sacred groves of Jaintia Hills in northeast India

Diversity of vascular plants was studied in three sacred groves of the Jaintia Hills, in northeast India. About 395 species, 250 genera, and 108 families comprising pteridophytes, gymnosperms and angiosperms were found in the groves. Orchidaceae, Rubiaceae, Asteraceae and Lauraceae were dominant families and Ficus was the largest genus, with nine species. About 160 tree species were distributed in canopy, subcanopy and under canopy strata of the forest. Concentration of tropical and temperate elements of the neighbouring Sino-Himalayan and Burma-Malayan regions, and endemic (54 species), rare (31 species) and primitive taxa (38 species) due to favourable climatic conditions and prolonged protection have contributed to the high species richness of the groves. Their better management and protection is important for the conservation of plant diversity in the region and also for the benefit of indigenous tribes of the state.     

Comparing tree diversity and composition in coffee farms and sacred forests in the Western Ghats of India

Expansion of coffee cultivation is one of the causes of deforestation and biodiversity loss. However, shade grown coffee has been promoted as a means for preserving biodiversity in the tropics. In this study we compared tree diversity in two types of coffee management regimes with the sacred groves in the Western Ghats of India. We computed species accumulation curves, species diversity indices and evenness indices to compare the different management regimes. Results of diversity indices showed that shade coffee had less diversity compared to sacred groves. Exotic species dominated the tree diversity in lands where the tree harvesting rights are with the growers. Native trees dominated the tree diversity when growers had no ownership rights on trees. A species accumulation curve suggested that the sacred grove had higher species richness compared to other two habitats. Lack of incentive to preserve endemic species as shade trees is forcing growers to plant more exotic species in shade grown coffee plots. If encouraged, shade grown coffee can preserve some biodiversity, but cannot provide all ecological benefits of a natural forest.     

The implications of ritual practices and ritual plant uses on nature conservation: a case study among the Naxi in Yunnan Province,Southwest China

Background

Conservation of biodiversity is primary important of today’s critically vulnerable environment. Efficient conservation can be possible only with the long-term participation and understanding of the communities. Ritual beliefs of the indigenous people are one of the important tools to understand the local communities and aid the nature conservation. In this paper, we documented contemporary ritual practices and ritual plant uses among the Naxi people and discussed the importance of traditional knowledge on ritual practice in the conservation of plants in the mountains presenting a case study of the Dongba culture.

Methods

This study was carried out from July in 2013 to July in 2014. To document and analyze the present state of the ritual plant used by the Naxi people we conducted an ethnobotanical survey. We interviewed local people including Dongba priests using the semi-structured questionnaire. During the field study, we participated in the local religious activities to witness the use of different plants in ritual activities of the Naxi people. We interviewed twenty-two key informants and eleven of them were male. All the specimens of documented species were collected and deposited at the herbarium of Kunming Institute of Botany.

Results

The survey results revealed the Naxi people possessed sound knowledge of the traditional ritual plants and great diversity of plants used in many of Naxi rituals and festivals. From the survey, we documented 32 ritual plant species belonging to 24 genera of 17 families used in various ritual activities. The ritual plants were grouped into two categories, namely those burned as incense, and those used for decoration. The incense plants like Olea europaea subsp. cuspidata and Pistacia weinmanniifolia were probably promising natural aromatic resource. Plants of genus Quercus were the most frequently used species. The places for ritual activities were diverse, such as the incense burners inside and outside the house and sacred trees at the Baishuitai. Local people except the young generation had an abundant of traditional knowledge.

Conclusions

Our study shows the live ritual activities and the beliefs of the residents are keeping the plant diversity and the entire forest preserved as sacred mountains. Our study emphasizes traditional belief and an alternative view of conservation that is not led mainly by governmental policies, as local practices and ritual plants uses play as constant reminders to the Naxi on nature conservation. However, further research is recommended for in-depth understanding the role of traditional belief in biodiversity conservation.

     

Practice of conserving plant diversity through traditional beliefs: a case study in Xishuangbanna, southwest China

Developing various strategies for the global biodiversity conservation is important for today's critically degraded environment, and there is a growing recognition that the effective conservation of biodiversity will depend on the long-term participation and understanding of local communities. In order to establish the connection between traditional beliefs and the conservation of biodiversity, a case study was undertaken in Xishuangbanna, one of the richest areas in biodiversity in China. The Dai nationality, a dominant ethnic group in Xishuangbanna, has both Polytheistic and Buddhist beliefs, which have close relationships with plant diversity. This paper recommends the following approaches to conserve plant diversity by the application of traditional beliefs: (1) depending on the religious belief system, establishing an Association of Religious Plant Conservation to organize local people to participate in the conservation by means of religious activities, to document the indigenous botanical knowledge and to train local people; (2) training local people to different levels to improve their capacity in conservation of plant diversity with science and religion working together; (3) demonstrating the conservation of plant diversity through the recovering of holy hill forests and plants in temple gardens.