Semi-domesticated and Protected plants from Borail hills range, Assam (original) (raw)
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Phytoresources from North Cachar Hills of Assam, India-VII: Semi-domesticated and protected plants
The North Cachar Hills, now known as Dima Hasao is a southern district of Assam, India and is located between 24 0 58 / N and 25 0 47 / N latitudes and 92 0 27 / E and 93 0 43 / E longitudes. The main ethnic groups in the district are Dimasas, Zeme Nagas, Hmars, Hrangkhols, Biates, Jansens and Thadous (New-Kukis), Sakacheps (Khelmas), Vaipheis and Jaintia (Pnars). The paper provides a comprehensive account of 114 wild species of plants those are either cultivated or protected in the homestead gardens and/or in the vicinity of villages by the ethnic people for their use. The present study records the use of 111 species belonging 87 genera and 45 families. Out of these plants, 59 species have been used in more than one way. Out of the total recorded 77 edible plants, 21 plants are used both as food and/or medicine. It is also observed that most of the semi-domesticated and protected plants have multiferous uses among the ethnic groups.
Diversity of Ethnomedicinal Plants Used by Mising Tribe of Dhemaji District, Assam
2018
Dulu Rani Chetia and Ajit Kr. Das. Laboratory of Ethnobotany & Medicinal Plant Conservation, Department of Ecology & Environmental Science, Assam University, Silchar-788 011. ...................................................................................................................... Manuscript Info Abstract ......................... ........................................................................ Manuscript History
Sacred groves and sacred plants of the Dimasas of North Cachar Hills of Northeast India
African Journal of Plant Science, 2013
The present paper deals with the rediscovery of 12 sacred groves, known as Dikhos, preserved by the Dimasa community of North Cachar Hills district recently renamed as Dima Hasao district of Assam, India. Located strategically, these sacred groves provide several important ecological services to the people of the district. In addition to the sacred groves the plants considered to be sacred by them are also included. Out of the 34 plant species considered to be sacred by the Dimasas, 13 species are related to worshiping, 21 species involved in naming of areas/villages and eight species are associated with the naming of the Clans (Sengphong that is, male clans and Jaddi/Zaluk that is, female clans). However, some of the species/rice landraces have been associated with more than one ways. The Dimasas, also known as Dimasa Kacharies, constitute the largest ethnic group in North Cachar Hills and linguistically belongs to the Tibeto-Burman group.
Sacred Groves and Plants from North Cachar Hills of Assam
The present paper deals with the rediscovery of 12 sacred groves, known as Dikhos, preserved by the Dimasa community of North Cachar Hills district recently renamed as Dima Hasao district of Assam, India. Located strategically, these sacred groves provide several important ecological services to the people of the district. In addition to the sacred groves the plants considered to be sacred by them are also included. Out of the 34 plant species considered to be sacred by the Dimasas, 13 species are related to worshiping, 21 species involved in naming of areas/villages and eight species are associated with the naming of the Clans (Sengphong that is, male clans and Jaddi/Zaluk that is, female clans). However, some of the species/rice landraces have been associated with more than one ways. The Dimasas, also known as Dimasa Kacharies, constitute the largest ethnic group in North Cachar Hills and linguistically belongs to the Tibeto-Burman group.
Sacred groves and sacred plants of the Dimasas of North Cachar Hills of Northeastern India
The present paper deals with the rediscovery of 12 sacred groves, known as Dikhos, preserved by the Dimasa community of North Cachar Hills district recently renamed as Dima Hasao district of Assam, India. Located strategically, these sacred groves provide several important ecological services to the people of the district. In addition to the sacred groves the plants considered to be sacred by them are also included. Out of the 34 plant species considered to be sacred by the Dimasas, 13 species are related to worshiping, 21 species involved in naming of areas/villages and eight species are associated with the naming of the Clans (Sengphong that is, male clans and Jaddi/Zaluk that is, female clans). However, some of the species/rice landraces have been associated with more than one ways. The Dimasas, also known as Dimasa Kacharies, constitute the largest ethnic group in North Cachar Hills and linguistically belongs to the Tibeto-Burman group.
Besides cultivation and semi-domestication of crops, Adi people collect lot of wild vegetables from nearby forests to meet their daily requirement. Qualitative and quantitative data in the present study were collected through field survey and personal interview using standard questionnaires. Altogether, 152 plant species belonging to 95 genera and 39 families were encountered during the study period. They were broadly divided into three categories as cultivated crops , semi-domesticated plants and wild plants . Vegetables and pulses formed the most frequent mode of uses followed by spices and condiments, cereals and oil seeds. Species diversity based on the habit of the plant revealed that herbs were the most dominant habit followed shrubs, climbers and trees. Based on the plant part uses, leaves formed the most frequently used part followed by fruits, seeds etc. Cultivation is mainly of sustenance in nature rather than for commercial purposes. Most of the agricultural crops are imported from other states mainly Assam. Hence, commercial and proper cultivation of cultivated crops, semi-domesticated plants without losing the traditional value along with scientific approaches and sustainable collection of wild plants are very essential at this stage for welfare of the society in particular and region in general.
2016
The importance of the traditional knowledge of ethnic tribal people using plants for treatments of diseases has become very significant for future benefit of the human society. A field work was conducted among the ethnic tribal locality of Barpeta District of Assam, India during the year 2014-15. The local practitioners (known as “Bez”) and aged persons of the community were consulted during the survey period. The survey revealed about the use of more than 66 plant species in several combination for the treatments of different diseases in the area. Several medicinal plants have been assessed as endangered, vulnerable and threatened due to over harvesting or unskilful harvesting in the wild. Habitat destruction in the form of deforestation is an added danger. Now these valuable bio-resources of the area need to be conserved and people should be trained in good harvest practice and post-harvest technology, otherwise, the resources will extinct gradually in future.
Ethnomedicinal Plants used by the Tribals of Similipal Bioreserve, Orissa, India: A Pilot Study
Ethnobotanical Leaflets, 2006
Herbal medicine has been widely practiced throughout the world since ancient times. These medicines are safe and environmentally friendly. According to WHO about 80% of the world's population relies on traditional medicine for their primary health care. India, being one of the world's 12 mega biodiversity countries, enjoys export of herbal raw material worth U.S. $100-114 million per year approximately. Currently the Government of India, realizing the value of the country's vast range of medicinal plants, has embarked on a mission of documenting the traditional knowledge about medicinal plants and herbs. This investigation, in a small way, takes up the enumeration of plants with potential medicinal value, which are used by the tribal groups, residing in and around Similipal Bioreserve of Mayurbhanj, Orissa, India. This report elucidates a rich and unique profile of phytodiversity of the area surveyed, with 89 species belongs to 52 families and 79 genera of medicinal plants. basis of medicinal studies in ancient India. The Rig Veda, dating between 3500 B.C. to 1800 B.C., seems to be the earliest record available on medicinal plants. Herbs seem to be very important component of medicine in other cultures too; Greek, African and Chinese medicines., etc. Nearly 80% of the world population depends upon traditional system of health care. Allopathic drugs have brought a revolution throughout the world but the plant base medicines have its own unique status.( Behera,K.K,et al 2006 ) Surveys had revealed that 50% of the top prescription drugs in the USA are based on natural products and the raw materials are locked up in the tropical world -interiors of Africa, Asia and Latin America. The local uses of plants as a cure are common particularly in those areas, which have little or no access to modern health services, such as the innumerable tribal villages and hamlets in India. (Behera,K.K,2003) The indigenous traditional knowledge of medicinal plants of various ethnic communities, where it has been transmitted orally for centuries is fast disappearing from the face of the earth due to the advent of modern technology and transformation of traditional culture. The collection of information about natural flora, classification, management and use of plants by the people holds importance among the ethnobotanists. The local people and researchers face the challenging task of not only documenting knowledge on plants, but also applying the results of their studies to biodiversity conservation and community developments, with a deep concern and reverence for the vast diversity of flora that our country enjoys, and with sense of realization about the invaluable therapeutic properties of this phytodiversity, the current research is undertaken. This work concentrates on potential ethnomedicinal value of plants and herbs commonly used by the tribals residing in and around Similipal bioreserve of the area surveyed. The study area concentrates in and around the deep forest pockets of tribal villages which comes under Similipal bioreserve located in Mayurbhanj districts, Orissa India. The area lies between 20° 17' to 22° 34' North latitude and 85°4 0' to 87° 10' East longitude and at an altitude of 40 meters to 1166 meters above sea level and the average temperatures range between minimum 2°C in winter to a maximum of 48°C in summer having average rain fall 22000 mms. Similipal bioreserve is a part of the biotic province of Chhotanagpur Plateau. The Reserve derives its name from the magnificent Simul (Silk Cotton Tree). ( Faulks, P. J.,1958 ). It has been aptly described as Salmali Saila (the hill of Simul) in the poem 'Usha' written by the famous Oriya poet Laureate, Radhanath Ray. The hills, with their numerous peaks and valleys, rise steeply from the plains of Udala in the south and Baripada in the southeast and extend up to Jashipur in the northwest, Bisnoi in the north and Thakurmunda to the west. Similipal is a representative ecosystem under Mahanadian Biogeographic Region. Its floral and faunal composition has some similarities with elements from the Western Ghats and Northeast India. METHODOLOGY Following the method of Jain and Goel (1995), the information regarding the usage of medicinal plants available in the local area for treating various ailments and diseases, was collected directly by contacting the elders, herbal doctors and the persons who have knowledge about these medicinal plants in the Similipal bioreserve which is situated in the Mayurbhanj district. Regular visits to the above mentioned places were made from June 2003 to February 2005. (Ford, R. I., 1978). The plant material was collected and carefully handled for identification by authenticated source. Most of the plant materials were preserved by making herbaria and all the voucher specimens were carefully numbered and deposited. The medicinal value of each plant was enumerated in the following pattern: a), b) Family, c) Vernacular Name, d) Parts used and e) Ethnomedicinal uses.
International Journal of Science and Research, 2020
Introduction:The traditional knowledge of ethnobotany help in existence of local population and acquiring such knowledge can improve the modern living as well. Ethnobotany is made up of two words 'ethno' means study of people and 'botany' means study of plants. Himachal Pradesh is a small mountainous state in the NorthWest Himalayan region and is well known for its biological diversity. Many plant species are rare and it makes the floristic richness even more important besides having high flora and fauna. The state has high value of medicinal and herbal plants which plays an important role in the upliftment of the rural people. The present study was with the aim of enhancing the knowledge of the ethnobotanical aspects of rural people of Himachal Pradesh. Material and Methods:The study area lied in Rampur tehsil of Shimla district in Himachal Pradesh, India. The village Khanortu was the fourth ward of Taklech panchayat of Rampur tehsil. The study area was located between the coordinates 31º22'58"N and 77º42'55"E. It was at 133 km from the district headquarters, Shimla. For the collection of data, a semi-structured questionnaire was prepared and conferences/ interviewwith respondents also conducted. Results: The present investigation has revealed the usage of twenty three plant species for food (nineteen plants) and fodder (seven plants) purpose, three plants were recorded to be used for both purpose. These documented plants includes twenty angiosperms (87%), one gymnosperm (4.34%), one pteridophyta (4.34%) and one fungi (4.34%) belonging to 16 different families and 18 genera. Conclusion: The present study was helpful in understanding, how villagers of Khanrotu village used sustainably these plants and maintained this traditional knowledge as a heritage for future generation.
Socio-cultural and Religious plants used by BODO tribes of BTC, Assam, India
Bodos are the major tribe inhabiting in BTC. The Bodos have rich cultural and social heritage. They have their own religion and language. Since Bodos are living around the forest and nature; they have some traditional believes and knowledge in plants and forests. Perhaps the availability and richness of forest and plants of the areas where they inhabit may be the important reasons how they get influence with plants and forests in their socio-cultural and religious life. The Scientific documentation of the plant specieswhich are used in socio-cultural and religious activities will definitely give encouragement to the community tribal people. The preservation of their indigenous knowledge with plant and forest may be important tools for conservation of these plant species. In this paper, a total of 48 plant species from 36 different families are documented.