Ethnobotany in India PDF

INDIAN INSTITUTE OF ECOLOGICAL & ENVIRONMENT Occassional Monograph No: 45 Paper No:5 Lesson No:5 ETHNOBOTANY IN INDIA-AN OVERVIEW What is Ethnobotany? Ethnobotany deals with studies among the tribals and rural people for recording their unique knowledge about plant wealth a...

INDIAN INSTITUTE OF ECOLOGICAL & ENVIRONMENT Occassional Monograph No: 45 Paper No:5 Lesson No:5 ETHNOBOTANY IN INDIA-AN OVERVIEW What is Ethnobotany? Ethnobotany deals with studies among the tribals and rural people for recording their unique knowledge about plant wealth and search of new resources of herbal drugs,edible plants and other aspects of plants, including conservation.It has been recognised as a multidisciplinary study comprising many interesting and useful aspects of plant science,history, anthropology,culture and literature. Importance of Indian Ethnobotany During the last half-century ethnobotany has more been recognised as a valid discipline that can play a material role in the advancement of many aspects of scientific,sociological and historical studies.An increasing number of investigators have been devoting attention to the vast store of knowledge about properties and uses of plants,still existing in native cultures in several parts of the country. Indian subcontinent represents one of the greatest imporia of ethnobotanical wealth.Here many living groups of peoples,still more or less isolated from modern influences and continuing to live in close association and vital dependence on their surrounding vegetation, provide scientists unparalelled opportunities for ethnobotanical researches.This vast region has other characteristics which make ethnobotanical research highly rewarding from both the academic and practical points of view. The region supports a most varied and rich flora—from dry deserts to tropical rain forests. And perhaps of even deeper significance this region possesses in the Vedas and a variety of other documents, an ethnobotanical continuum that enables the contemporary investigators to delve into the distant past and often to link modern folklore directly with that of ancient peoples and cultures. The aspects are well realised by Indian Scientists and there has been a resergence of interest developed in ethnobotanical research at various institutions. AREAS IN INDIA RICH FOR ETHNOBOTANICAL STUDY India with a diverse flora coupled with large number of aboriginal tribes, inhabiting different pockets in the country, offer immense scope for ethnobotanists. Specially the tribal areas in central India, western ghats, and throughout the length and breadth of the Himalayas are inhabited by very distinct tribes with their own culture, religion, local beliefs, taboos and dialects, etc. The northeast India is mainly inhabited by tribles; there are as many as fourteen distinct subtribes in Nagaland state alone. But none of these tribes are however studied in detail. RECENT STUDIES Very little organised ethnobotanical work had been done in the country till about 20 years ago. Organised field work and other studies in the subject were started in the Botanical Survey of India. Studies on ethnobotany were undertaken as an official programme in the Economic Section, since its very inception. Dr E.K.Janaki Ammai initiated researches on ethnobotany in Botanical Survey of India. She studied subsistence food plants of certain tribals of Central India. He devised methodology for ethnobotany, particularly to the Indian context. The publications from this group in the early 1960s triggered the ethnobotanical activity in many other centres particularly among botanists, anthropologists and medical practitioners, etc. in India. During the last two decades similar work has now been initiated at various institutions such as National Botanical Research Institute (NBRI) at Lucknow. National Bureau of Plant Genetic Resources (NBPGR) at Delhi Central Council for Research in Unani Medicine, Central Council for Research in Ayurveda and Siddha (CCRAS) and some other institutions. A detailed account of ethnobotany of the Tharus in Uttar Pradesh has been brought out by scientists of National Botanical Research Institute. Several University Botany departments such as in Mysore, Kashmir, Bhubaneshwar, Calicut, Garhwal, Jaipur, Shillong (and many others) have also initiated ethnobotanical work. Another noteworthy aspect is the recognition of ethnobotany as an organised scientific discipline even for the doctoral and post- doctoral work by academic institution in India. In 1974 Dr. T.N. Khoshoo, then Director of National Botanical Research Institute, proposed an All India project on Ethnobotany. It took some years to finalise the work programme and the project came into operation from 1982. This project is in operation at NBRI, Lucknow, 4 centres of Botanical Survey of India (Shillong, Howrah, Coimbatore and Port Blair) and some other institutions. Followed by special session on ethnobotany in Botanical conferences and the occasion of X International Congress of Anthropological and Ethnological Sciences, a Society of Ethnobotanists was established in India in 1981. This Society organised two seminars on ‘Recent Researches in Ethnobotany’ and ‘Ethnobotany and Human Welfare’ in 1981 and 1982 respectively. Its going on several papers presented in these symposia and seminars have been compiled and edited by Dr. S.K. Jain under the title ‘Glimpses of Indian Ethnobotany’ (1982). This indicates the increasing interest developed in various institutions in the country for ethnobotanical studies. Apart from several institutions and Universities, many scientists in different Regional circles of Botanical Survey of India have undertaken ethnobotanical studies in some areas of Andaman & Nicobar Islands, Andhra Pradesh, Arunachal Pradesh, Bihar, Kerala, Madhya Pradesh, Maharashtra, Manipur, Meghalaya, Orissa, Rajasthan, Tamilnadu, Uttar Pradesh and West Bengal among the tribes Asurs, Bhils, Bhunji, Chenchus, Garos, Gonds, Hoes, Jaintias, Karbis, Khasis, Konds, Khols, Lodhas, Mahlis, Mundas, Maria, Mishmees, Mompas, Miris, Nagas, Nicobaries, Onge, Oraons, Pharias, Rotha, Saoras, Santals, and Shompens. They have so far recorded about two thousand plants used as medicine, food, fodder, fibre, for house building, musical instruments, fuel, oil seeds, narcotics, beverage, in material culture and for magico-religious purposes, some studies on plants used in veterinary medicines have also been made. Indian Institute of Ecology & Environment, New Delhi has proposed to make a herbarium of medicinal plants at New Delhi in the Hauz Rani Farm of Delhi Administration under the joint auspices of IIEE & Environment cell of Delhi Administration. For authentication of information and future record, voucher specimens are collected for herbarium. Papers have also been published on certain special aspects such as origin and basis of local names among tribal societies. Studies have also been undertaken in herbaria and musea for locating less known medicinal uses. Some critical studies have also appeared on the information on medicinal plants collected from literature. These studies have brought on record several unknown or little known uses of plants. A large number of less known uses, folklore, taboos, and myths about plants have also been recorded. Some plants commonly recorded for use in medicine and food are listed in appendices I & II. METHODOLOGIES OF ETHNOBOTANICAL RESEARCH Ethnobotany is sometimes erroneously interpreted as the mere nothing of folk medical uses of some herbs. But in its totality the subject involves anthropology, sociology, botany and of course, medicinal and economic botany.  Among the chief lines and tools of research in ethnobotany mention may be made of the following. (1) Field work: Here actual information about plants are collected in the field with the help of reliable local informants. Some experience is needed to collect unexaggerated and reliable information from the tribals in the field. Data are collected on the plant parts used, its collection, processing, preparation of the drug. Its dosage and administration. For authentication of information and future record voucher specimens are collected for herbarium. Local names of plants are recorded. They help in referring to the same plant again in discussions and for future large scale collection activity. (2) Literature: Another important source of ethnobotanical information is ancient or unnoticed, published or unpublished literature. One of the excellent examples of the use of literature in ethnobotanical research is the large compilation of anti-tumor plants from old texts and local folk medicine from all over the world by Hartwell (1967-71). With the vast heritage of vedic literature in India, published work can be used as a valuable ethnobotanical resource. Many plants are referred in literature by their common names and it is common knowledge that the identity of a large number of plants referred in ancient literature has been in doubt and several of these are riddles even today. One can recall the case of soma of the Hindu epics. About 20 different plant species have been attributed to this name, varying from plants like Sarcostemma (a flowering plant) to Amanita muscaria (a fungus). Other significant examples of disputed identity are the names Brahmi, Punarnava, Jatamansi, Bala and Kalpavriksha. The main difficult in fixing the botanical identity of names of drugs in ancient literature arises due to lack of proper description or illustration of the plant. Usually only the local or common names are given, which of course, have not remained same over the ages and hence it is difficult to correlate the names of the ancient with the names of the present, through some names are suggestive of the shape or contents of plants. (3) Herbaria and Musea: Herbarium sheets and field notes on them have also proved to be a very good source of ethnobotanical data. Schultes (1963) feels “These reports have several advantages. Unlike much of the literature, they are in great part first hand: they are attached to an actual plant specimen and there can be therefore, no problem concerning the proper identification of the plant: the ethnobotanical data are anchored down, through the information on the specimen label, to a definite locality and often times to specific people who employ the plant”. The most outstanding work of this type is that of Altschul (1968,1970) who searched about 25 lakh plant specimens of Harvard University Herbaria. In India, Agarwal and Saha (1968) enumerated some sixty five species of medicinal importance from economic Botany Herbarium of the Industrial Section, Indian Museum (BSIS). Herbarium of the Industrial Section, Indian Museum (BSIS). Jain and Dam (1979) have published ethnobotanical accounts from Kanjilal Herbarium (ASSAM). Tremendous scope exists for ethnobotanical studies from Central National Herbarium (CAL), where specimens from throughout the country are preserved. So far only a few plant groups are scrutinised and important valuable informations are brought out. (4) Archaeological remains: Another aspect of ethnobotany is the study of archaeological remains such as the work of Barlett (1931) and Stewart (1976). In India, an attempt was made by Sithole (1970) to describe such plants from bas reliefs on the gateways of the Great Stupa at Sanchi and the railing of Bharhut Stupa, belonging to the first and second century B.C; respectively. Studies on determining plants found as remains in Neolithic period to assess plants used through time and space as food, fodder and shelter were carried out in Kashmir University at Srinagar. OTHER ASPECTS OF ETHNOBOTANY Ethnobotany does not end in just recording information on plant species used by tribal population, but also deals with aspects of plant conservation. The practice of Nature Conservation is a very ancient tradition in India. The protection accorded to many plant and animal species such as Peepal and Umber trees is well known. There are also instances of entire biological communities such as all aquatic communities in a rock pool or plant life in a patch of forest receiving protection because of their association with some diety. Sacred groves are one of the most valuable of such legacies from the primitive practices of nature conservation. These sacred forests are scattered throughout India, which harbour more or less climax type of vegetation and nearly completely immune from human interference on grounds of religious beliefs. Removal of any plant material, even of dead wood from the grove is a taboo. The villagers seem to respect this taboo with complete sincerity even today. Apart from the preservation of rare and endemic species, the sacred groves also serve the function of preservation of biological diversity of the flora. It is very likely that the tree species in these groves represent genetic variants which are peculiar to that geographical region. Again, tremendous scope exists on the ethnobotanical studies of the sacred groves scattered on the western ghats and in Meghalaya in northeast India. Some studies have already been carried out in MACS laboratory at Pune on Ethnobotany in relation to nature conservation in Maharashtra and by Botanical Survey of India in Meghalaya. Ethnobotanical studies also help in revealing the numerous germsplasm stocks of our cultivated plants and vegetables. The tribal pockets living in interior of forests also cultivate numerous vegetable crops and these are in cultivation from generations and thus represent a distinct genetic stock adopted to local conditions. Some examples of such cultivated crops are Piper peeploides used as condiment in Khasi hills, Parkia roxburghii grown in country yards for their fruits which are used as vegetables in northeastern states, Moghania vestita of Khasi and Jaintia Hills which is mainly grown as a tuber crop, Hodgsonia heteroclita, a cucurbit which is mostly grown by the Mizo tribals for their oil seeds and edible kernel; Digitaria cruciata var. esculenta, a minor millet of Khasi Hills and several species of Alocacia, Colocasia, Amorphophalus and Dioscorea cultivated by several tribes in northeast India. APPENDIX- I (Some selected medicinal plants) Alangium salviifolium Fruits are eaten as preventive and also for curing eye diseases. Anogeissus acuminate Powder of the dry bark of the plant is used orally with the fruit of Terminalia chebula and common salt as an appetiser. Asparagus racemosus The root is pounded with aerial red root of Smilax prolifera and is prescribed as a drink to cure urinary disorder as well as discharge of blood in urine.