Nature, Culture and Human Welfare among Tribe of Vindhyan region of India

 

Prof. Skand Kumar Mishra

Head, Botany and Biotechnology, Govt. New Science College, Rewa (M.P)486001, Mob- 09981602646

 

ABSTRACT:

The present study, aim at highlighting nature, culture and human welfare among tribe of Vindhyan region of India. A total of 332 plant species belonging to 236 genera and 98 families used by tribes for meeting their varied requirements have been recorded so far. Most important medicinal plants used by tribes of the region are Asteracantha longifolia, Celastrus paniculatus, Emblica officinalis, Azadirachta indica, Asparagus racemosus, Chlorophytum tuberosum, Gloriosa superb, Abrus precatorius, Acorus calamus, Barleria cristata, Helicteres isora, Tinospora cordifolia, Withania somnifera, Curcuma longa, Eclipta prostrate, Terminalia bellirica, Terminalia chebula, Ocimum sanctum etc. The tribes conserve plants of social, medical, economical and cultural significance to them. From the analysis / computation of data obtained through field work study, it is obvious that some plants are of high applicability and frequently used for different purposes. Some important ethnobotanical useful plants are Azadirachta indica, Butea monosperma, Madhuca longipholia, Shorea robusta, Bauhinia vahlaii, Bombax cieba, Diospyros melanoxylon, Mangifera indica, Haldina cordifolia, Emblica officinalis, Terminalia bellirica, Terminalia chebula, Dendrocalamus strictus, Bambusa arundinacea, Curcuma longa, Oryaza sativa etc. Conclusively, as the tribal life is forest based, hence these people practice judicious use of the plant resources and conserve many plant species.

 

 

 

INTRODUCTION:

There is an inextricable link between indigenous cultural and biological diversity. All over the world the indigenous people have protected the biodiversity (forest and wild life) with which they have a symbiotic relationship. Identifying themselves as one of nature interdependent components, the tribal have been practical understanding of the ecological relationship between human societies and their living and non living environment.

 

They have their own methods of conserving many species of plants which they felt are at the verge of extinction. Vindhyan region in India located between 24⁰45' to 25⁰45' N latitudes and 75⁰38' to 82⁰50' E longitude. The total area of the region is 38370 sqkm. This area is known for natural forests and tribes. The tropical deciduous forests of the area are full of biodiversity. The Vindhyan region is the area of tribe according to 2011 census the tribe population of the region was 28.3%. The 30 types of tribe include mainly Gond, Baiga, Kol, Panika, Khairwar, Pao, Majhi, and Agaria etc. 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.

 

The present study, therefore, aim at highlighting nature, culture and human welfare among tribe of Vindhyan region of India.

 

OBJECTIVES:

1. To study tribal - environment relationship and their utilitarian practices of biological resources.

2. To strengthen the in situ conservation activities of tribal families.

3. Investigation of the impact of several myths totems and taboos observed by tribal in conservation of plants.

4. Investigation of new uses of plants or new plants of potential economic value.

 

Literature Survey:

Works on nature, culture and human welfare among 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.

The recent publications of Mishra (2015 a,b,c,d,e); Mishra(2017 a,b,c); Shrivastava and Mishra(2017a,b); Singh et al. (2014),Dube et al. (2007), Mishra et al. (1993),Verma and Khan (1993),  Dwivedi and Pandey  (1992) etc. give supplementary information on ethnobotany and ethnomedicines among the tribals of the study area.

 

METHODOLOGY:

This work is the result of personal observation, interview and discussion made after carefully planned field work among the tribal localities of Vindhyan region. The observations recorded on environment and ecology, flora, agricultural practices and agroecosystem, subsistence of food, plant resources management, conservational aspect, the people and their life so on. Informents are medicinemen; village head men; men and women working in the field, weekly market and other common place. Study areas are Bandhavgarh,Chitrakoot, Bagdara, Kusmi, Amarkantak, Panpatha, Semariya localities of Vindhyan region of Madhya Pradesh India.

 

DISCUSSION:

Wild plants for food, medicine, fiber, fodder and other purposes -

A total of 332 plant species belonging to 236 genera and 98 families used by tribes for meeting their varied requirements have been recorded so far.

 

 

 

Table 1: Showing groupwise ethnobotanically important prominent families

Group	Familis	Genea	Species	Major families with no. of plants
Monocot	15	44	80	Poaceae (28), Liliaceae (10), Zingiberaceae (10)
Dicot	83	192	252	Fabaceae (30), Cucurbitaceae (21)
Angiosperm	98	236	332	Euphorbiaceae (14), Solanaceae (12), Caesalpiniaceae (8), Acanthaceae (7), Asteraceae (7), Combreataceae (7)

 

Out of 332 species 128 are used for human consumption; they can be termed as edible; 202 of them are useful in human medicare; 30 for veterinary medicine; 32 or agricultural implements, utensils, house making, 44 for fodder and 136 for miscellaneous uses like oil, dyes, fire wood, gum and resin, piscicide, etc. Many species are used for more than one purpose.

 

Table 2: Showing no. of plants used for various purposes

 

1.Medicinal 2. Edible 3. Agri. implements and utensils etc. 4. Oil and oil seeds 5. Dyes 6. Musical purposes 7. Cord, rope etc. 8. Piscicides 9. Psychotrophic drugs 10. Gum and resin 11. Fodder 12. Socio-religious 13.  Miscellaneous purposes 14. Total [miscellaneous purposes : Bidi making , Broom, Dona pattal, Detergent, Fire wood, Insecticide, Oral hygene, Umbrella (Khomahari) etc.].

Note :         Many species are used for more than one purpose.

 

Edible Plants:

Tribes of study area are almost completely dependent on plants for their survival and well - being. Given below is a list of ten most important plants for their subsistence. These are listed in order of priority assigned by the investigator after careful scrutiny during his field trips to study the reliance of the tribes on these plants. Then follows a list of famine-foods or plants for crisis management. This list is arbitrary, because in a famine situation anything that is edible at hand will be consumed; thus, in reality, many more than these plants are used as famine-foods. But this gives an idea as to how they tide over unfavorable conditions.

 

Important Edible Plants:

Triticum aestivum (Gehun)	Oryaza sativa (Dhan)
Cajanus cajan (Arhar)	Madhuca longifolia (Mahua)
Solanum tuberosum (Alu)	Allium cepa (Piyaz)
Sorghum vulgare (Jawar)	Capsicum annum (Mirchi)
Hordeum vulgare (Jau)	Paspalum scrobiculatum  (Kodo)

 

Important famine-food:

Madhuca longifolia (Mahua)	Diospyros melanoxylon (Tendu)
Buchanania lanzan (Char)	Nymphaea pubescens (Kamal)
Chenopodium album (Bathua)	Panicum paludosum (Kutki)
Echinochloa crus-galli (Shama)	Corchorus aestuans (Chench)
Pueraria tuberosa (Bidari kand)	Ficus spp. (Gular, Pipal)
Dioscorea spp. (Bilai kand, Kanda, Baichandi, Ratalu)

 

Medicinal uses:

The tribes attribute most of ills of life to spirits and often seek the aid of magical practices to get rid of such ills (Griffith, 1946). Besides the spirits, there are other agents, like some animals, birds and even humans that can cast an 'evil-eye' on people, animals or crops and bring about unhappiness, illness, destruction and death.

 

But over the years, due to experience and tradition, they have learned that many of these evils can be corrected and illnesses can be cured by careful use of plants, magic and propitiatory sacrifices. Many of the ordinary illnesses, though basically believed to be due to spirits, are curable by herbal remedies.

 

Table 3: Most important medicinal plants used by tribes of the region -

Name of Plants	Local Name	No.of prescriptions
Asteracantha longifolia	Tal makhana	7
Celastrus paniculatus	Mal kangani	7
Emblica officinalis	Aamla	6
Achyranthes aspera	Chirchiri	6
Aegle marmelos	Bel	6
Argemone mexicana	Ghamoya	6
Azadirachta indica	Neem	6
Asparagus racemosus	Satawar	6
Boerhaavia diffusa	Punarnava	5
Chlorophytum tuberosum	Safed musli	5
Gloriosa superba	Kalihari	5
Abrus precatorius	Ratti	5
Acorus calamus	Buch	5
Barleria cristata	Vajradanti	5
Curcuma angustifolia	Tikhur	5
Euphorbia nivulia	Sehurh	5
Helicteres isora	Morodphali	5
Justicia gendarussa	Jagat madana	4
Solanum surratense	Bhatkatiya	4
Sphaeranthus indicus	Gorakhmundi	4
Tinospora cordifolia	Guruch	4
Withania somnifera	Asgandh	4
Curcuma longa	Haldi	4
Cyperus scariosus	Nagarmotha	4
Datura metel	Dhatura	4
Eclipta prostrata	Ghamira	4
Terminalia bellirica	Bahera	4
Terminalia chebula	Harra	4
Tephrosia purpuria	Sarpoka	4
Vitex negundo	Nirgundi	4
Phyllanthus fraternus	Bhui amla	4
Ocimum gratissima	Vantulsi	4
Adhatoda vasica	Arus	4
Euphorbia hirta	Dudhi	4
Boswellia serrata	Salai	4
Semicarpus anacarellium	Bhilma	4
Pueraria tuberosa	Bidarikand	3
Evolvulus alsinoides	Sankhpuspi	3
Cleome viscosa	Hurhur	3
Ocimum sanctum	Tulsi	3
Dendrophthoe falcata	Vandha	3

 

IMPORTANT ETHNOBOTANICALLY USEFUL PLANTS:

From the analysis / computation of data obtained through field work study, it is obvious that some plants are of high applicability and frequently used for different purposes. Listed below are some important ethnobotanical useful plants, listed according to the type of applicability.

 

Table 5: Important ethnobotanically useful plant of tribes of study area:

Botanical name A- Dicot

Local name

1

2

3

4

5

6

7

8

9

10

11

12

13

14

Azadirachta indica

Neem

+

+

+

+

+

+

Oh, I

8

Butea monosperma

Chhoola

+

+

+

+

+

+

Dp, U

8

Madhuca longipholia

Mahua

+

+

+

+

+

+

+

7

Cajanus cajan

Arhar

+

+

+

+

+

Br

6

Shorea robusta

Sal

+

+

+

+

+

+

6

Bauhinia vahlaii

Mahul

+

+

+

U,Dp

5

Bombax cieba

Semal

+

+

+

Dp,Fw

5

Diospyros melanoxylon

Tendu

+

+

+

+

Bm

5

Mangifera indica

Aam

+

+

+

+

Fw

5

Sesamum indicum

Til

+

+

+

+

Fuel

5

Acacia catechu

Khair

+

+

+

+

4

Acacia nelotica

Babool

+

+

+

Oh

4

Haldina cordifolia

Haldu

+

+

+

+

4

Annona squamosa

Sitaphal

+

+

+

+

4

Anogeissus latifolia

Dhawa

+

+

+

Fw

4

Boswellia serrata

Salai

+

+

+

+

4

Cordia dicotoma

Lasora

+

+

+

Fw

4

Emblica officinalis

Amla

+

+

+

Dt

4

Syzygium cuminii

Jamun

+

+

+

+

4

Terminalia bellirica

Bahera

+

+

+

Dt

4

Terminalia chebula

Harra

+

+

Dt

3

B. Monocot

Dendrocalamus strictus

Bans

+

+

+

+

+

Dp

6

Bambusa arundinacea

Bans

+

+

+

U

4

Curcuma longa

Haldi

+

+

+

+

4

Phoenix acaulis

Chhind

+

+

+

Br

4

Oryaza sativa

Dhan

+

+

+

+

4

Asparagus racemosus

Satawar

+

+

+

3

Paspalum scrobiculatum

Kodo

+

+

+

3

Zea mays

Makka

+

+

+

3

 

1.Medicinal 2. Edible 3. Agri. implements and utensils etc. 4. Oil and oil seeds 5. Dyes 6. Musical purposes 7. Cord, rope etc. 8. Piscicides 9. Psychotrophic drugs 10. Gum and resin 11. Fodder 12. Socio-religious 13.  Miscellaneous purposes 14. Total

Bm= Bidi making , Br= Broom, Dp= Dona pattal, Dt= Detergent,  Fw= Fire wood , I= Insecticide,  Oh = Oral hygene,  U= Umbrella (Khomahari) .

 

Conservation :

The tribals still use age old practices. Though they preserve many economically important plants, but still use conventional practices of agriculture, thus there is increased demand for food. The tribes conserve plants of social, medical, economical and cultural significance to them. The cutting of 'Mahua', 'Char', 'Aam', 'Imli' etc. are prohibited. 'Sal', 'Haldu', 'Bargad', 'Pepal' and 'Neem' are also preserved. The main theme behind the conservation of certain plants by tribes is their use either for worship, subsistence of food, shade for gathering or as constituent during folk customs.

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.

Magical Associations:

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 vouched by experienced medicinemen.

 

Socio-Cultural Importance:

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.

 

Conclusively, as the tribal life is forest based, hence these people practice judicious use of the plant resources and conserve many plant species.

 

CONCLUSION:

The data and analysis presented so far led to the following conclusions :

1       The tribal plant-use is essentially subsistence-oriented and it needs modern and scientific approach for sustainable development.

2       The tribals have inherited a certain sense of conservation, but the demand and exploitation of plant resources is inversely proportional to the conservation and regeneration efforts.

3       Their cultivation practices are conventional; consequently, the production is gradually declining, while the demand is ever on the increase.

4       For the economic-uplift and improvement in quality of life, an organised plant-use strategy is to be developed. If their resources are pooled together and harnessed properly, the tribes can come up in life, preserving their culture, traditions and also natural resources.

 

This study brings to light some aspects of plant-related economy and culture of the tribes and suggests some means to improve the quality of their life, if they are promoted by the governmental and other local voluntary agencies (NGOs).

 

Thus, it is evident that the environmental and cultural factors play a great role in the life and progress of tribal groups. It is difficult to imagine forests without tribals and vice-versa. Conclusively, it is obvious that the local forests have their own importance in the habitat, sociology and economy of these tribes.

 

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13.   Mishra Skand K. (2016): foU/; {ks= ds tSoeaMy] jk"Vªh; m|kuks ,oa vH;kj.kksa dh tSo fofo/krk% ,d v/;;uAParakha Inter Disciplinary Research Journal vol. 2(1) PP- 38-41 Nov. 2016.

14.   Mishra Skand K. (2017): foU/;{ks= ds vkS"k/kh; ikS/ks% mi;ksx ,oa laj{k.kA International Journal Review and Research in Social Science Vol. (5) (2) 2017 PP. 86-92.

15.   Mishra Skand K. (2017): c?ksy[k.M ds tutkfr}kjk mi;ksx esa yk;s tkus okys ikS/ks& ,d v/;;uA International Journal Advances in Social Sciences. Vol. (5) (1) Jan-March 2017 PP- 16-18.

16.   Mishra Skand K. (2017): foU/; {ks= ds ouks dh fofo/krk% mi; ksx, oa lj{k.kA pdlqn'kZu la/kku ekfld if=dk PP- 24-25 Sep. 2017.

17.   Mishra S.K., Tiwari U., Dubey S. and Chatterjee D. (1993): Forests of Central India with special reference to plant of ethnobotanical aspects. Aranya (Proc. of Nat. Semi. on Central Indian Forests, Rewa) Article XX, P. 157-162.

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21.   Singh Prachi, Sahu Sherendra, Mishra Skand K.,Singh Neeta(2014): Potential of Ethnomedicinal Plants used by Tribals in Sidhi District of Madhya Pradesh. Research Journal of Science and Technology, 6(4): October- December, 2014, pp. 180-184.

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