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ETHNOBOTANICAL STUDY ON PLANTS USED IN MAGICO-RELIGIOUS PRACTICES OF DEORI TRIBE IN ASSAM, INDIA
Govinda Pangging, Chaman Lal Sharma and Madhubala Sharma*Department of Forestry, North Eastern Regional Institute of Science and Technology (Deemed to be University),
Nirjuli - 791109 (Arunachal Pradesh), India.
AbstractThe present study was done in the Dhemaji and Lakhimpur districts of Assam, India. A total of 84 informants were randomlyselected from 13 villages and the whole study was done through questionnaire survey. The present paper deals withdocumentation, valuation of plants and to assess the plant knowledge based on gender and age especially in the magico-religious practices of the Deori tribe of Assam. A total of 61 species belonging to 33 families were used by the Deori tribe. Thedominant family was Poaceae. Herbs were most dominant with 24 species followed by trees (21), shrubs (10), climbers (5) andfern (1). Among all plant parts, the leaf was most dominant part with 22 plant species. Brassica juncea was considered as aculturally important plant with the highest cultural importance index (2). There was no significant difference found based ongender and age groups except in taboo use category.Key words : Deori, Assam, magico-religious practices.
Plant Archives Vol. 19 No. 1, 2019 pp. 387-399 e-ISSN:2581-6063 (online), ISSN:0972-5210
IntroductionDeori tribe belonging to Indo-Mongloid group is one
of the ethnic communities of Assam and speaks Tibeto-Burman language. The tribe has three clans i.e.,Dibongia, Tengaponia and Borgonya based on theirsettlement near the river system viz., Dibong, Tengapaniand Bornadi respectively (Deori, 2011). The literalmeaning of Deori is “the person that is able to satisfydeities (Deo) through worshiping”. The tribe is presentlyconcentrated in Lakhimpur, Dhemaji, Sonitpur, Dibrugarh,Jorhat, Sibsagar, and Tinsukia districts of Assam and Lohitand Changlang districts of Arunachal Pradesh.
The total schedule tribe population of Assam is3,884,371 and the population of Deori tribe is 1.24% ofthe total tribal population (Census of India, 2011).
Deori tribe has a unique socio-cultural system(Deoram, 2013; Deori, 2009; Deori et al., 2007). TheEbaku Bisu is one of the major festivals of Deori (Pathakand Kumari, 2016). The principal deity of Deori tribe isKundi Mama, Bolia Baba and Kechai khati. Theyworship in Deohal, a worship place of Deori tribe
(Pathak, 2017). There are four classes of a priest in Deoritribe viz., Bor Deori, Saru Deori, Bor Bharali and SaruBharali (Goswami, 2015). Though, Deori tribe has aunique magico-religious belief system with mostlyanimistic in nature but is no systematic study carried outon the documentation and valuation of plant species usedin the magico-religious practices. Therefore, the presentstudy is an attempt to document the plants used in magico-religious practices and their valuation with quantitativeethnobotanical index and to see the variation in knowledgeof these plants between gender and age groups.Study area
The ethnobotanical study was carried in Dhemaji andLakhimpur districts of Assam, India. Dhemaji district islocated in the northeast region of Assam. It lies between94°12’E and 95°41’E longitudes and 27°05’ N and 27°57’ N latitude. The district covers 3,237 sq.km andbounded by Siang district of Arunachal Pradesh in theNorth, Lakhimpur district in the West and Brahmaputrariver in the South. Whereas Lakhimpur district is locatedat the northeast region of Assam and it lies between93°42’ and 94°20’ E longitude and 27°53’ and 27°53’ Nlatitude. It is also bounded by Siang district in the North,
*Author for correspondence : E-mail : mbs_madhu@yahoo.co.in
388 Govinda Pangging et al.
Majuli district in South, Dhemaji district in East andBiswanath district in West. The total geographical areaof the district is 2,277 sq. km and the total population ofthe district is 10,42,137 that consists of 5,29,674 maleand 5,12,643 female.
Materials and MethodsThe study was carried out from December 2014 to
December 2017. A total of 84 informants (22 female and62 male) were selected through random sampling methodfrom 13 villages of selected districts. Prior InformedConsent (PIC) was taken from informants before thestudy. The ethnobotanical data like vernacular name ofthe plants, plant parts used in the magico-religiouspractices were collected through the interview, informaldiscussion by questionnaire survey (Jain and Mudghal,1999) and through personal observations. Herbariumsheets were prepared as per Jain and Rao (1977). Theplants were identified with standard literature (Kanjilalet al., 1934-1940 and Hooker 1875-1897). The localexperts were also consulted to identify the plants. Theverification of plant genus, species and family was donefrom the website of the plant list (www.theplantlist.org).The voucher specimens were deposited in the Herbarium,Department of Forestry, NERIST, Nirjuli, ArunachalPradesh.
The cultural importance index (CI) was used forvaluation of magico-religious plants (Tardio and Pardeo-de-Santayana, 2008).
Cultural Importance Index (CT) NURii
iuu
uui
NNC
11
Where, N is the number of informants; FC is thefrequency of citation; UR is a total number of use reports;NC is the total number of use categories; Ui is the numberof use categories reported by informants for a particularspecies; n is the total number of informants.
The variation in plant knowledge on magico-religiouspractices was done between male and female anddifferent age groups (>50 years and < 50 years) withquestionnaire survey. Mann-Whitney U Test wasperformed to see the significant differences between ageand gender groups.
Results and DiscussionThe present study recorded 61 plant species under
54 genera belonging to 33 families (table 1), which ishigher than other studies conducted on different tribes ofNorth East India and other parts of India (Singhal et al.,2017; Sarma and Devi, 2015; Bamin and Gajurel, 2015;Sharma et al., 2014). Maximum number of plants species
Fig. 1 : Map showing study sites.
Plants used in Magico-Religious Practices of Deori Tribe in Assam, India 389
Tabl
e 1
: The
det
ails
of p
lant
spec
ies u
sed
in th
e m
agic
o-re
ligio
us p
ract
ices
.
S.Bo
tani
cal n
ame,
fam
ilyC
omm
on na
me a
ndH
abit
Part
Use
sno
.an
d vo
uche
r no.
loca
l nam
eus
ed
1.Ac
orus
cal
amus
Lin
naeu
sSw
eet f
lag
(E)
HW
P, R
[Aco
race
ae]
Bos
(A)
2.Ae
gle
mar
mel
os (L
innaeus)
Bael
(E)
TW
P, L
Cor
rea [
Rut
acea
e]Be
l (A
)
3.Al
lium
sat
ivum
Lin
naeu
sG
arlic
(E) L
osun
(A),
HBL
[Am
aryl
lidac
eae]
Puru
Noh
oru
(D)
4.Al
pini
a ni
gra
(Gae
rtn.)
Bam
boo-
leav
edH
SB
urtt
[Zin
gibe
race
ae]
Gal
anga
l (E)
,Tor
a pat
(A),
Dud
u (D
)
5.Ar
eca
cate
chu
Linn
aeus
Bet
elnu
t pa
lm/A
reca
nut
TF
[Are
cace
ae]
(E),
Tam
ul (A
), G
uie (
D)
6.Ba
mbu
sa tu
lda
Rox
b.B
enga
l bam
boo
(E),
SS,
B[P
oace
ae]
Jati
bah
(A),
Jati
Jeyo
(D)
7.Bi
scho
fia ja
vani
ca Blume
Bis
hopw
ood
(E),
TL
[Phy
llant
hace
ae]
Uria
m (A
),D
ijojo
chia
(D)
8.Bo
mba
x ce
iba
Linn
aeus
Silk
-cot
ton
tree (
E),
TW
P[M
alva
ceae
]H
imol
u (A
)
The
plan
t is
gene
rally
pla
nted
aro
und
the
hous
e pr
emis
es to
dra
g aw
ay e
vil s
pirit
s du
e to
its u
niqu
e od
or. T
he g
arla
nd m
ade
of rh
izom
es is
use
d fo
r the
pro
tect
ing
the
child
ren
from
the
evil
spiri
t and
are
als
o us
ed to
cur
e co
mm
on c
old
dise
ase.
The
tree
is c
onsi
dere
d as
a s
acre
d an
d sy
mbo
lised
two
deiti
es v
iz.,
Kund
i mam
a an
d Ai
em
atri
. The
tre
e is
wor
ship
ped
by l
ight
ing
lam
ps a
t th
e ba
se o
f th
e tre
e fo
r pe
ace
and
pros
perit
y in
the
fam
ily. T
he le
aves
are
als
o of
fere
d to
the
God
Shi
va d
urin
g th
e ce
lebr
atio
nof
Shi
v ra
tri.
The
scal
es o
f gar
lic a
re u
sed
to d
rag
away
evi
l spi
rits
and
also
to c
ure
min
or d
isea
ses l
ike
com
mon
col
d an
d fe
ver i
n ca
se o
f chi
ldre
n by
kee
ping
it u
nder
the
pillo
w. G
arlic
is o
ffere
din
a rit
ual c
alle
d Si
ri-yo
-mid
i. Th
is ri
tual
is es
peci
ally
reco
mm
ende
d w
hen
som
eone
suffe
ring
from
seve
re p
ain
and
is d
one
durin
g ni
ght t
ime
mos
t pre
fera
bly
in a
mab
aish
ya n
ear a
tri-
junc
tion
road
and
the a
nim
istic
ritu
al is
per
form
ed b
y the
prie
st (D
eodh
ai).
Gar
lic is
gen
eral
lyof
fere
d in
pas
te fo
rm b
ecau
se d
eitie
s ac
cept
suc
h of
ferin
g.
The
fiber
s are
use
d to
pre
pare
rope
whi
ch is
offe
red
to th
e liv
esto
ck d
urin
g th
e ce
rem
onia
lba
th in
Ibak
u Bi
su fe
stiv
al. I
n so
me
case
s, th
e ro
pe is
pre
pare
d by
mix
ing
with
the
fiber
sob
tain
ed fr
om C
orch
orus
cap
sula
ris.
The
nuts
are
con
side
red
as a
cul
tura
lly im
porta
nt a
nd a
re o
ffere
d to
dei
ties d
urin
g va
rious
ritua
ls a
nd c
erem
onie
s su
ch a
s Ib
aku
Bisu
(D
), M
agh
Bisu
, Mam
aru
puja
(Pl
ate
1H),
Dan
gori
a pu
ja, R
uwa
Jatr
a (A
) or H
ali g
iba
Jatr
a (D
) etc
. to
pay
resp
ect t
o th
e de
ities
.
The
stem
s of
bam
boo
are
used
to p
repa
re b
ambo
o st
icks
for
light
ing
lam
p by
put
ting
oil
soak
ed c
otto
n on
the
top
of th
e st
ick,
whi
ch is
use
d es
peci
ally
dur
ing
Mam
aru
puja
. It i
sa
com
mun
ity-b
ased
cer
emon
y do
ne a
fter a
wee
k of
Ibak
u Bi
su fe
stiv
al a
nd is
mos
tly d
one
in th
e fo
rest
. Thi
s is m
ainl
y an
ani
mis
tic c
erem
ony
to b
id fa
rew
ell t
o al
l the
dei
ties
invi
ted
durin
g th
e Ib
aku
Bisu
fest
ival
. A s
mal
l bra
nch
of b
ambo
o is
offe
red
to G
odde
ss L
aksh
mi
durin
g th
e fir
st tr
ansp
lant
atio
n of
pad
dy in
the
farm
land
dur
ing
a rit
ual l
ocal
ly k
now
n as
Hal
i gib
a Ja
tra
and
they
bel
ief t
hat p
addy
may
gro
w a
s vi
goro
usly
as
the
bam
boo
plan
t.Th
e cu
lms
of b
ambo
o ar
e ex
clus
ivel
y us
ed fo
r car
ryin
g th
e de
ad b
ody
durin
g th
e fu
nera
lce
rem
ony.
The
leav
es o
f the
pla
nt a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak
puja
(Pla
te 1
G).
The
plan
ting
of t
his
tree
in t
he f
ront
yar
d of
the
hou
se is
not
con
side
red
ausp
icio
us i
spr
ohib
ited
beca
use
the
tree
atta
ined
a m
axim
um h
eigh
t and
it b
ecom
es a
favo
rite
rest
ing
grou
nd fo
r bird
s lik
e vu
lture
and
cro
w, w
hich
is n
ot c
onsi
dere
d au
spic
ious
nea
r the
hou
seTa
ble
1 co
ntin
ued.
..
390 Govinda Pangging et al.
9.Br
assic
a ju
ncea
(Lin
naeu
s)In
dian
mus
tard
(E),
HSD
Cze
rn. [
Bra
ssic
acea
e]H
oriy
o (A
), G
ieyo
(D)
10.
Cala
mus
tenu
is R
oxb.
Bar
eille
y can
e (E)
,C
S[A
reca
ceae
]Ja
ti be
t (A
),Ja
ti So
katu
(D)
11.
Calli
carp
a ar
bore
a R
oxb.
Bea
uty
berr
y (E
),T
B[L
amia
cea]
Kof
o gu
ju (D
)
12.
Caps
icum
ann
uum
Cay
enne
(E),
Jolik
ya (A
)H
FLi
nnae
us [
Sola
nace
ae]
Fanc
hu (D
)
13.
Cari
ca p
apay
a Li
nnae
usPa
paya
(E),
TF
[Car
icac
eae]
Aom
ita (A
)
14.
Cas
cabe
la th
evet
iaYe
llow
ole
ande
r (E)
,S
FR(L
inna
eus)
Lip
pold
.K
arob
i (A
)[A
pocy
nace
ae]
15.
Citru
s m
egal
oxyc
arpa
Sour
pum
mel
(E),
SW
PLu
sh. [
Rut
acea
e]B
or te
nga
(A),
Cho
kola
(D)
16.
Col
ocas
ia e
scul
enta
Taro
(E),
HL,
WP
(Lin
naeu
s) S
chot
tK
ochu
(A
),[A
race
ae]
Mud
uji (
D)
17.
Corc
horu
s ca
psul
aris
Whi
te ju
te (E
),H
BKLi
nnae
us [
Mal
vace
ae]
Mor
apat
(A
)
18.
Curc
uma
long
a Li
nnae
usBl
ack t
urm
eric
(E),
HR
[Zin
gibe
race
ae]
Hal
odi (
A)
Tabl
e 1
cont
inue
d...
prem
ise.
The
refo
re p
lant
ing
of th
is tr
ee n
ear h
ouse
pre
mis
e is
con
side
red
to b
e ta
boo.
The
oil d
eriv
ed fr
om s
eeds
of B
rass
ica
junc
ea is
use
d fo
r lig
htin
g la
mp
durin
g al
l maj
orfe
stiv
als
and
cere
mon
ies.
The
seed
s of
Bra
ssic
a ju
ncea
are
als
o us
ed to
dra
g aw
ay e
vil
spiri
t by
keep
ing
it un
der t
he p
illow
and
gen
eral
ly a
dopt
ed in
the
case
of s
mal
l chi
ldre
n.
The
tend
er st
ems o
f the
pla
nt a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak p
uja.
(Pla
te1G
).
The
bran
ches
are
offe
red
to t
he d
eitie
s du
ring
Mam
aru
puja
bec
ause
it
is n
eede
d to
acco
mpl
ish
the
cere
mon
y. Th
e br
anch
is
also
use
d du
ring
the
purif
icat
ion
of th
e br
ide
durin
g th
e in
ter-
cast
e m
arria
ge c
erem
ony,
whi
ch is
org
anis
ed i
n th
e D
eoha
l (te
mpl
e of
Deo
ri tri
be)
with
the
bel
ief
that
non
-Deo
ri tri
be b
ride
need
s to
get
pur
ify t
hrou
gh th
ispr
oces
s fo
r rem
ovin
g an
y im
purit
ies b
efor
e jo
inin
g th
e tri
be.
The
drie
d ch
illi i
s bu
rnt t
o dr
ive
away
evi
l spi
rit th
roug
h its
sm
oke.
The
fru
its a
re a
lso
offe
red
in a
ritu
al c
alle
d Si
ri-y
o-m
idi.
The
fruits
of t
he p
lant
s are
use
d fo
r lig
htin
g th
e la
mps
in th
e fa
rmla
nd to
wor
ship
God
dess
Laks
hmi d
urin
g th
e ce
lebr
atio
n of
Kat
i Bih
u fe
stiv
al.
The
flow
ers o
f thi
s pla
nt a
re o
ffere
d to
the
deity
dur
ing
a co
mm
unity
-bas
ed c
erem
ony
(Aie
mat
ri ho
kam
).
The
plan
t is
gene
rally
not
pla
nted
in th
e fr
ont y
ard
of th
e ho
use
beca
use
it is
bel
ief t
hat
sour
s ta
ste
plan
t is
cons
ider
ed in
ausp
icio
us to
see
at e
arly
mor
ning
whi
le g
oing
out
side
for s
ome
wor
k.
The
plan
t is
offe
red
to G
odde
ss L
aksh
mi d
urin
g th
e fir
st tr
ansp
lant
atio
n of
pad
dy in
the
farm
land
dur
ing
a rit
ual l
ocal
ly k
now
n as
Hal
i gib
a Ja
tra. W
ishi
ng th
at p
addy
pla
nt m
aygr
ow a
s vi
goro
us a
s Co
loca
sia
escu
lent
a.Th
e te
nder
leav
es o
f Col
ocas
ia e
scul
enta
are
used
for p
urify
ing
the
new
ly b
orn
baby
in a
ritu
al c
alle
d H
udi l
abib
a. In
this
ritu
al, l
eave
sof
Col
ocas
ia e
scul
enta
are
use
d as
a v
eget
able
for
fea
st o
f al
l el
derly
lad
ies
incl
udin
gth
ose
who
hel
p du
ring
the
deliv
ery
of th
e ba
by. I
t is b
elie
ved
that
offe
ring
of th
is v
eget
able
to th
e el
derly
ladi
es re
mov
e th
e im
purit
ies
of th
e ba
by g
et b
less
ing
from
them
.
The
fiber
s of
the
plan
ts a
re u
sed
to p
repa
re r
ope
whi
ch is
offe
red
to th
e liv
esto
ck d
urin
gth
e ce
rem
onia
l bat
h in
Ibak
u Bi
su fe
stiv
al.
The
rhiz
omes
are
sym
bolis
e as
gol
d be
caus
e it
yiel
ds y
ello
w d
ye a
nd a
re c
rafte
d in
tova
rious
shap
es o
f orn
amen
ts, w
hich
are
offe
red
to G
od o
f the
dea
th (Y
ama)
dur
ing
a rit
ual
calle
d M
ora
hari
ba, a
ritu
al d
one
for t
he d
epar
ted
soul
of t
he a
nces
tors
.The
rhiz
omes
are
also
offe
red
to th
e liv
esto
ck th
e ce
rem
onia
l bat
h du
ring
the
cele
brat
ion
of Ib
aku
Bisu
at
Tabl
e 1
cont
inue
d...
Plants used in Magico-Religious Practices of Deori Tribe in Assam, India 391
Tabl
e 1
cont
inue
d...
19.
Cyn
odon
dac
tylo
nB
erm
uda
gras
s/W
ireH
L(L
inna
eus)
Per
s. [P
oace
ae]
gras
s (E)
,Dub
uri (
A)
20.
Dill
enia
indi
ca L
inna
eus
Elep
hant
appl
e (E)
,T
WP,
F[D
illen
iace
ae]
Oue
Ten
ga (
A);
Cho
pa (D
)
21.
Dip
lazi
um e
scul
entu
mEd
ible
fern
(E),
FL
(Ret
z.) S
w. [
Ath
yria
ceae
]D
heki
a (A
), M
icoj
i (D
)
22.
Dua
bang
a gr
andi
flora
Bris
tly D
ubya
ea,
TW
P(D
C.)
Wal
p. [R
utac
eae]
lam
pati
(E),K
hokh
on (A
)
23.
Eryt
hrin
a st
ricta
Rox
b.In
dian
cor
al tr
ee (E
),T
WP
[Fab
acea
e]M
odar
gas
h (A
),M
odar
Pep
ong
(D)
24.
Eupa
tori
um c
anna
binu
mH
emp-
agrim
ony/
Hol
yH
LLi
nnae
us [C
ompo
sita
e]ro
pe (E
), K
imar
u (D
)(P
late
1A
)
25.
Ficu
s be
ngha
lens
isB
anya
n (E
),T
WP
Linn
aeus
[M
orac
eae]
Bor
gas
h (A
)
26.
Ficu
s his
pida
L.f.
Dev
il fig
(E),
TL
[Mor
acea
e]B
hutu
ng c
hia
(D)
27.
Ficu
s ra
cem
osa
Linn
aeus
Clu
ster
fig
(E),
TL
[Mor
acea
e]D
emor
u (A
)
28.
Ficu
s re
ligio
sa L
inna
eus
Sacr
ed fi
g (E
),T
WP
[Mor
acea
e]A
hot g
ash
(A)
29.
Ficu
s rum
phii
Blu
me
Moc
k bo
dh tr
ee (E
),T
WP
[Mor
acea
e]Jo
ri ga
sh (A
)
hous
ehol
d le
vel f
or th
e be
tterm
ent o
f gr
owth
and
dev
elop
men
t of l
ives
tock
. The
yel
low
dye
of th
e rh
izom
e is
als
o us
ed to
col
our t
he o
ffere
d ro
pe.
The
leav
es o
f thi
s pla
nts a
re u
sed
to p
repa
re h
oly
wat
er (H
anti
jol)
alon
g w
ith o
ther
pla
nts
for
purif
icat
ion
purp
ose
durin
g th
e fu
nera
l cer
emon
y.
The
fruits
of t
he p
lant
s are
use
d fo
r lig
htin
g th
e la
mps
in th
e fa
rmla
nd to
wor
ship
God
dess
Laks
hmi d
urin
g th
e ce
lebr
atio
n of
Kat
i Bih
u fe
stiv
al. T
his
frui
t is
excl
usiv
ely
used
in
earli
er d
ays
beca
use
of n
on-a
vaila
bilit
y of
the
ligh
tnin
g la
mp.
The
pla
ntin
g of
Dill
enia
indi
ca a
t the
fro
nt y
ard
of th
e ho
use
is c
onsi
dere
d as
a ta
boo
beca
use
they
bel
ieve
that
sour
tast
e pl
ants
are
not
con
side
red
as a
uspi
ciou
s to
see
eith
er a
t ear
ly m
orni
ng o
r whi
lego
ing
outs
ide.
The
leav
es o
f the
pla
nt a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak
puja
. (Pl
ate
1G)
The
plan
t is
not p
lant
ed in
the
front
yar
d of
a h
ouse
bec
ause
they
bel
ieve
d th
at it
abo
deev
il sp
irit.
The
plan
t is n
ot p
lant
ed in
the
fron
t yar
d of
the
hous
e w
ith a
bel
ief t
hat i
t cau
ses q
uarr
el o
rco
nflic
t am
ongs
t the
fam
ily m
embe
rs a
nd th
eref
ore
plan
ting
of th
is tr
ee is
con
side
red
as a
tabo
o.
The
leav
es a
re u
sed
for p
urify
ing
the
wor
ship
pla
ce, d
evot
ees,
etc.
and
als
o us
ed in
man
yce
rem
onie
s don
e at D
eoha
l. In
case
of i
nter
-cas
te m
arria
ge, t
he b
ride i
s pur
ified
by s
prin
klin
gw
ater
with
the
fres
h le
aves
. The
y be
lieve
that
pur
ifica
tion
of th
e br
ide
is n
eede
d du
ring
the
mar
riage
cer
emon
y in
Deo
hal b
ecau
se s
he m
ay h
ave
som
e im
purit
ies.
The
leav
es a
reof
fere
d to
dei
ties
insi
de t
he D
eoha
l (Te
mpl
e) d
urin
g Ib
aku
Bisu
, Mag
h Bi
su, e
tc.T
hele
aves
are
use
d to
cur
e fe
ver,
etc.
by
the
prie
st (M
idi k
haba
or D
onda
i or M
idig
ira).
They
cons
ider
ed th
e le
af a
s sa
cred
and
hav
e th
e po
tent
ial t
o pu
rify
the
impu
rity.
The
plan
t is
not p
lant
ed in
the
front
yar
d of
a h
ouse
with
a b
elie
f tha
t it a
bode
evi
l spi
ritab
ode
on it
.
The
leav
es o
f the
pla
nt a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak
puja
. (Pl
ate
1G).
The
leav
es o
f the
pla
nt a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak
puja
. (Pl
ate
1G)
The
tree
is n
ot p
lant
ed in
the
fron
t yar
d of
the
hous
e w
ith a
bel
ief t
hat i
t abo
de e
vil s
pirit
abod
e on
it. T
he tr
ee is
als
o co
nsid
ered
as
sacr
ed tr
ee a
nd is
wor
ship
ed d
urin
g Sh
iv r
atri
with
the
light
ing
of th
e la
mps
a fo
r the
wel
fare
and
pro
sper
ity o
f the
fam
ily.
The
plan
t is
not p
lant
ed in
the
front
yar
d of
a h
ouse
with
a b
elie
f tha
t it a
bode
evi
l spi
ritab
ode
on it
.Ta
ble
1 co
ntin
ued.
..
392 Govinda Pangging et al.
Tabl
e 1
cont
inue
d...
30.
Flem
ingi
a str
obili
fera
Luck
pla
nt, w
ild h
ops
SB
(Lin
naeu
s) W
.T.A
iton
(E),M
akhi
loti
(A)
[Fab
acea
e]
31.
Gar
cini
a pe
dunc
ulat
aM
onke
y fr
uit (
E),
TF
Roxb
. Ex
Buc
h.-H
amTh
aker
a (A
)[C
lusi
acea
e]
32.
Gos
sypi
um h
erba
ceum
Cot
ton
(E),C
opa
(A),
SFS
Linn
aeus
[M
alva
ceae
]K
hepa
(D)
33.
Hib
iscus
rosa
-sin
ensis
Chi
na ro
se (E
),S
FRLi
nnae
us [
Mal
vace
ae]
Jaba
phu
l (A
),Sa
ngira
eba
(D)
34.
Justi
cia
gend
arus
saW
illow
-leav
ed ju
stic
eS
LB
urm
.f. [A
vant
hace
ae]
(E),
Kol
iya A
shi-e
ba (D
)(P
late
1B
)
35.
Lage
nari
a si
cera
riaB
ottle
gou
rd (E
),C
F(M
olin
a) S
tand
l.La
o (A
)[C
ucur
bita
ceae
]
36.
Lage
rstro
emia sp
ecio
saQ
ueen
of f
low
ers/
TW
P(L
inna
eus)
Per
s.Pr
ide o
f Ind
ia (E
),[L
ythr
acea
e]A
jar (
A)
37.
Lits
ea sa
licifo
lia (J
. Rox
b.-
TB
ex N
ees)
Hoo
k. f.
Dig
loti
(A)
[Lau
race
ae]
38.
Man
gife
ra in
dica
Lin
naeu
sM
ango
(E),
TB,
L[A
naca
rdia
ceae
]A
am (A
)
39.
Mol
iner
ia c
apitu
lata
Palm
gra
ss (E
),H
L(L
our.)
Her
b.H
umhu
miy
a (D
)[H
ypox
idac
eae]
40.
Mom
ordi
ca c
hara
ntia
Bitt
er g
ourd
(E),
CF
Linn
aeus
[Cuc
urbi
tace
ae]
Ker
ala (
A),
Kha
bam
erik
ha (D
)
The
bran
ches
of t
he p
lant
are
use
d fo
r be
atin
g th
e liv
esto
ck in
Ibak
u Bi
su fe
stiv
al d
urin
gth
e ce
rem
onia
l bat
h of
live
stoc
k.
The
fruits
of t
he p
lant
are
offe
red
to th
e liv
esto
ck d
urin
g th
e ce
rem
onia
l bat
h in
Ibak
u Bi
suby
eac
h ho
useh
old
for
thei
r be
tter
grow
th a
nd d
evel
opm
ent.
The
floss
es a
re u
sed
excl
usiv
ely
for
the
light
ning
of t
he la
mp
in m
ost o
f the
ritu
als
and
cere
mon
ies.
The
flow
ers o
f thi
s pla
nt a
re o
ffere
d to
the
deity
dur
ing
a co
mm
unity
-bas
ed c
erem
ony
(Aie
Mat
ri).
The
leav
es a
re ti
ed in
bun
dles
and
offe
red
to a
ll de
ities
in ra
w fo
rm d
urin
g Sa
rak
puja
and
the
leav
es a
re a
lso
used
for p
repa
ring
holy
wat
er to
pur
ify th
e ce
rem
onia
l pla
ce.
The
fruits
of t
he p
lant
are
offe
red
to th
e liv
esto
ck d
urin
g th
e ce
rem
onia
l bat
h in
Ibak
u Bi
suby
eac
h ho
useh
old
for
thei
r be
tter
grow
th a
nd d
evel
opm
ent.
The
plan
t is n
ot p
lant
ed in
the
fron
t yar
d of
the
hous
e w
ith a
bel
ief t
hat i
t cau
ses q
uarr
el o
rco
nflic
t am
ongs
t the
fam
ily m
embe
rs a
nd th
eref
ore
plan
ting
of th
is tr
ee is
con
side
red
as a
tabo
o.
The
bran
ches
of t
he p
lant
are
use
d fo
r bea
ting
the
lives
tock
inst
ead
of th
e st
ick
beca
use
itis
pro
hibi
ted
durin
g Ib
aku
Bisu
fest
ival
espe
cial
ly w
hile
per
form
ing
the
cere
mon
ial b
ath
ofliv
esto
ck.
The
woo
ds a
re c
onsi
dere
d sa
cred
and
the
bra
nche
s ar
e us
ed fo
r py
re d
urin
g cr
emat
ion
with
a b
elie
f tha
t sou
l goe
s di
rect
ly to
God
Yam
a. T
he le
aves
of M
angi
fera
indi
ca a
re a
lso
cons
ider
ed a
uspi
ciou
s an
d us
ed f
or d
ecor
atin
g th
e m
ain
entra
nce
of t
he h
ouse
(Ch
ang
ghar
) dur
ing
the
mar
riage
cer
emon
y.
The
leav
es o
f th
e pl
ants
are
use
d to
pur
ify t
he n
ewly
con
stru
cted
hou
se, g
rana
ry, e
tc.
They
bel
ieve
that
the
shar
p ed
ges
of th
e le
af h
elp
to c
ut o
r re
mov
e th
e im
purit
y (D
osha
)th
at m
ight
hav
e tak
en p
lace
eith
er k
now
ingl
y or
unk
now
ingl
y w
hile
con
stru
ctin
g th
e hou
se,
gran
ary,
etc.
The
fruits
of t
he p
lant
are
offe
red
to th
e liv
esto
ck d
urin
g th
e ce
rem
onia
l bat
h in
Ibak
u Bi
suby
eac
h ho
useh
old
for
thei
r be
tter
grow
th a
nd d
evel
opm
ent.
Tabl
e 1
cont
inue
d...
Tabl
e 1
cont
inue
d...
Plants used in Magico-Religious Practices of Deori Tribe in Assam, India 393
41.
Mur
raya k
oeni
gii
Cur
ry tr
ee (E
),S
WP,
L(L
inna
eus)
Spr
eng.
Nor
hing
ho (
A)
[Lyt
hrac
eae]
(Pla
te 1
I)
42.
Mus
a ×
par
adisi
aca
L.Fr
ench
pla
ntai
n ba
nana
HF,
L[M
usac
eae]
(E),
Jati
kol (
A),
Jati
tiri (
D)
43.
Mus
a ba
lbisi
ana
Col
laW
ild b
anan
a (E)
,H
L, S
[Mus
acea
e]A
thia
kol
(A),
Hat
iya t
iri (D
)
44.
Oci
mum
gra
tissim
umW
ild b
asil
(E),
HL
Linn
aeus
[Lam
iace
ae]
Bog
a tu
lsi (
A),
Ram
tuls
i (A
)
45.
Oci
mum
tenu
iflor
umH
oly b
asil
(E),
Kris
hna
HL
Linn
aeus
[Lam
iace
ae]
tuls
i (A
), K
olia
tuls
i (D
)(P
late
1F)
46.
Ory
za s
ativ
a Li
nnae
usA
sian
rice
, Red
rice
(E),
HSD
, WP
[Poa
ceae
]D
han
(A),
Mi/M
ee (D
)
47.
Papa
ver s
omni
feru
mO
pium
pop
py (E
),H
FLi
nnae
us [
Papa
vera
ceae
]K
ani (
A)
48.
Phra
gmite
s kar
ka (R
etz.
)Ta
ll re
ed (E
),H
LTr
in.e
x St
eud.
[Poa
ceae
]M
egal
aw (D
)(P
late
1C
)
The
plan
t is
gene
rally
pla
nted
aro
und
the
hous
e pr
emis
es to
dra
g aw
ay e
vil s
pirit
s du
e to
its u
niqu
e od
or. T
he b
ranc
h of
the
plan
t is k
ept o
n th
e w
all,
door
and
win
dow
s of t
he h
ouse
to d
rag
away
evi
l spi
rit. T
he le
aves
are
als
o us
ed to
cur
e com
mon
col
d an
d fe
ver i
n ch
ildre
nby
kee
ping
them
und
er th
e pi
llow.
The
unrip
e ba
nana
fru
its a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak
puja
. It
isco
nsid
ered
as
one
of t
he f
avor
ite f
oods
of
the
deiti
es. T
his
plan
t is
use
d as
the
bes
tsu
bstit
ute
of P
hryn
ium p
ubin
erve
and
Mus
a ba
lbis
iana
in
man
y ri
tual
s. Th
e ri
pene
dfru
its a
re a
lso
offe
red
to th
e de
ities
in D
eoha
l dur
ing
Ibak
u Bi
su, M
agh
Bisu
, etc
.
The
leav
es o
f Mus
a ba
lbisi
ana
are
used
as
a go
od s
ubst
itute
of P
hryn
ium p
ubin
erve
inm
any
ritua
ls. T
he st
em o
f Mus
a ba
lbisi
ana
is a
lso
used
to p
repa
re th
e ce
rem
onia
l alta
r for
perf
orm
ing
a ce
rem
ony
calle
d Sa
rak
puja
. The
leav
es a
re u
sed
for
offe
ring
nut o
f Are
caca
tech
u, b
etle
leaf
, ric
e flo
ur, s
eeds
of V
igna m
ungo
, etc
. in
the
Deo
hal d
urin
g Ib
aku
Bisu
,M
agh
Bisu
, etc
.
The
leav
es a
re u
sed
as c
ondi
men
t in
prep
arat
ion
of fo
od d
urin
g M
ora
hara
ba a
nd o
ffer t
oth
e G
od Y
am a
s it
is h
is fa
vorit
e co
ndim
ent.
The
leav
es a
re u
sed
to p
repa
re p
urifi
ed w
ater
(H
anti
jol/
pani
) and
use
d fo
r pu
rific
atio
npu
rpos
e du
ring
the
fune
ral c
erem
ony.
The
rice
flour
in b
oile
d by
wra
ppin
g w
ith a
ban
ana
leaf
in a
con
e sh
ape
and
offe
red
toSa
rak r
aja
durin
g a
cere
mon
y ca
lled
Sara
k puj
a. (P
late
1G
).The
rice
flou
r is a
lso
offe
red
toth
e de
ity i
n D
eoha
l dur
ing
Rojo
huwa
met
uwa
(a c
omm
unity
-bas
ed c
erem
ony
done
in
Deo
hal d
urin
g th
e ce
lebr
atio
n of
Ibak
u Bi
su fe
stiv
als)
and
Bor
uah
met
uwa
(a ri
tual
don
eby
indi
vidu
als i
n th
e Deo
hal.
The b
undl
es o
f stra
ws a
re u
sed
in d
eath
cer
emon
y to
gen
erat
esm
oke
whi
le c
arry
ing
the
dead
bod
y fo
r cre
mat
ion.
The
pad
dy se
eds a
re u
sed
in a
ritu
al to
reta
in th
e go
od fa
ith (L
aksh
mi)
of th
e de
ceiv
ed p
erso
n lo
cally
cal
led
Men
uchi
rak
hiba
.
The
late
x ob
tain
s fr
om t
he f
ruits
(K
ani)
are
offe
red
to t
he d
eity
(Ai
e M
atri
) du
ring
aco
mm
unity
-bas
ed c
erem
ony c
alle
d Ai
e mat
ri pu
ja. I
t is a
cere
mon
y don
e ann
ually
espe
cial
lydu
ring
Ahar
mah
(Ju
ne-J
uly)
eith
er o
n W
edne
sday
or
Thur
sday
and
the
wor
ship
of
the
deity
(Aie
mat
ri) is
esp
ecia
lly d
one
by th
e fe
mal
e m
embe
rs o
f the
vill
age
for t
he p
rote
ctio
nof
all
villa
gers
aga
inst
all
prev
ailin
g di
seas
es.
The
leav
es o
f Phr
agm
ites
kark
a ar
e m
ost p
refe
rred
in th
e pr
epar
atio
n of
the
cere
mon
ial
alta
r to
perf
orm
ani
mis
tic ri
tual
s vi
z., M
enuc
hi le
duba
, a ri
tual
rela
ted
to w
orsh
ip G
odde
ssLa
kshm
i at
the
gran
ary;
Dan
gori
a, a
ritu
al d
one
to th
e w
orsh
ip h
ouse
hold
spi
rit o
r th
esp
irit o
f the
fore
st, e
tc.;
Sara
k pu
ja; e
tc. T
he st
em a
nd le
af o
f Phr
agm
ites k
arka
are
offe
red
to G
odde
ss L
aksh
mi d
urin
g th
e fir
st t
rans
plan
tatio
n of
pad
dy i
n th
e fa
rmla
nd d
urin
g a
Tabl
e 1
cont
inue
d...
Tabl
e 1
cont
inue
d...
Tabl
e 1
cont
inue
d...
49.
Phry
nium
pub
iner
ve-
HL
Blu
me
[Mar
anta
ceae
]K
au p
at (A
),(P
late
1D
)Sa
gere
cha
(D)
50.
Pipe
r be
tle L
inna
eus
Bet
le (E
), Pa
n (A
),C
L[P
iper
acea
e] (F
ig 2
B)
Penc
hu (D
)
51.
Pipe
r ni
grum
Lin
naeu
sB
lack
pep
per (
E),
CSD
[Pip
erac
eae]
Jalu
k (A
), M
urch
i (D
)
52.
Sacc
haru
m r
aven
nae
Rav
enna
gra
ss (E
),H
L(L
inna
eus)
L. [
Poac
eae]
Ikor
a (A
)
53.
Sant
alum
alb
um L
inna
eus
Indi
an S
anda
lwoo
d (E
),T
B[S
anta
lace
ae]
Cha
ndan
(A
)
54.
Sarc
ochl
amys
pul
cher
rim
aD
ogal
tree
(E),
SL
Gau
dich
. [U
rtica
eae]
Mik
aji (
A),
Mek
achi
(D)
(Pla
te 1
E)
55.
Sola
num
mel
onge
naB
egan
a (A
),H
FLi
nnae
us [
Sola
nace
ae]
Phad
ung
(D)
56.
Tabe
rnae
mon
tana
Cra
pe ja
smin
e (E)
,S
FRdi
varic
ata (Linnaeus) R.Br.
Puru
eba
(D)
ex R
oem
. & S
chul
t.[A
pocy
nace
ae] G
P-14
957
.Th
emed
a vi
llosa
(Lam
.) A
.Si
lky k
anga
roo g
rass
(E),
HL
Cam
us [P
oace
ae]
Biri
na (A
)58
.Vi
gna
mun
go (L
innaeus)
Mun
g be
an (E
),H
SD, P
Hep
per [
Faba
ceae
]M
atim
ah (A
); D
ebe (
D)
ritua
l lo
cally
kno
wn
as H
ali g
iba
Jatr
a. T
hey
belie
ve t
hat
padd
y pl
ant
may
gro
w a
svi
goro
us a
s Ph
ragm
ites
kark
a. T
he le
af o
f th
e pl
ant i
s us
ed in
man
y rit
uals
bec
ause
itde
mar
cate
s the
cere
mon
ial a
rea a
nd p
rovi
des p
rote
ctio
n w
hile
per
form
ing
the
ritua
l, an
d in
som
e ca
ses,
they
bel
ieve
that
it p
rovi
dess
a r
estin
g gr
ound
for
the
deiti
es. T
he le
aves
of
Them
eda
villo
sa, P
hryn
ium p
ubin
erve
, Het
erop
ogon
cont
ortu
s and
Sac
char
um ra
venn
aear
e us
ed a
s a
subs
titut
e of
Phr
agm
ites
kark
a.
The
leav
es a
re u
sed
for
offe
ring
nut o
f Are
ca c
atec
hu, b
etle
leaf
, ric
e flo
ur, t
he s
eed
ofVi
gna
mun
go, e
tc. t
o th
e de
ity in
the
Deo
hal,
a te
mpl
e of
Deo
ri tri
be, d
urin
g Ib
aku
Bisu
,M
agh
Bisu
, etc
.
The
leaf
is c
onsi
dere
d as
a c
ultu
rally
impo
rtant
and
is o
ffere
d to
dei
ties
durin
g va
rious
ritua
ls a
nd c
erem
onie
s su
ch a
s Ib
aku
Bisu
(D
), M
agh
Bisu
, Mam
aru
puja
(Pl
ate
1H),
Dan
gori
a pu
ja, R
uwa
Jatr
a (A
) or H
ali g
iba
Jatr
a et
c. to
pay
res
pect
to th
e de
ities
.
The
pow
dere
d fo
rm o
f see
ds is
offe
red
in a
bow
l mad
e of
the l
eave
s of P
hryn
ium p
ubin
erve
to th
e de
ities
dur
ing
Rojo
huwa
met
uwa
and
Boru
ah m
etuw
a of
Iba
ku B
isu
and
also
inM
agh
Bisu
. The
pow
der
of s
eeds
is o
ffere
d to
pre
vent
the
leak
age
of b
lood
of s
acrif
iced
fow
ls a
nd g
oat o
ffere
d to
the
deiti
es. T
he s
eeds
are
als
o of
fere
d in
a ri
tual
cal
led
Siri
-yo-
mid
i.
The
leav
es o
f the
pla
nt a
re u
sed
as a
sub
stitu
te o
f Phr
agm
ites
kark
a.
The
woo
ds a
re c
onsi
dere
d as
sac
red
and
is a
dded
in t
he p
yre
durin
g cr
emat
ion
as th
eybe
lieve
that
sou
l goe
s di
rect
ly to
God
Yam
a w
ithou
t dw
ellin
g on
the
earth
.
The
leav
es o
f the
pla
nt a
re b
oile
d an
d of
fere
d to
all
deiti
es d
urin
g Sa
rak
puja
. (Pl
ate
1G)
The f
ruits
of t
he p
lant
are o
ffere
d to
the l
ives
tock
as a
ritua
l whi
le p
erfo
rmin
g th
e cer
emon
ial
bath
to l
ives
tock
dur
ing
the
cele
brat
ion
of I
baku
Bis
u by
eac
h ho
useh
old
for
the
bette
rgr
owth
and
dev
elop
men
t of l
ives
tock
.
The
flow
ers o
f thi
s pla
nt a
re o
ffere
d to
the
deity
dur
ing
a co
mm
unity
-bas
ed c
erem
ony
(Aie
Mat
ri).
The
leav
es o
f the
pla
nt a
re u
sed
as a
sub
stitu
te o
f Phr
agm
ites
kark
a in
man
y rit
uals
.
The
seed
s ar
e gr
ound
and
offe
red
to th
e de
ity in
Deo
hal d
urin
g va
rious
cer
emon
ies
like
Rojo
huwa
met
uwa,
Haw
un p
uja,
Ibak
u Bi
su, M
agh
Bisu
, etc
. The
cul
tivat
ion
of th
is p
lant
Tabl
e 1
cont
inue
d...
394 Govinda Pangging et al.
Tabl
e 1
cont
inue
d...
59.
Zant
hoxy
lum
oxy
phyl
lum
Pric
kly a
sh (E
),T
LEd
gew.
[Rut
acea
e]M
ejen
ga (
A)
60.
Zing
iber o
ffici
nale Roscoe
Gin
ger (
E), A
da (A
),H
WP
[Zin
gibe
race
ae]
Eyen
g (D
)
61.
Zizi
phus
juju
ba M
ill.
Juju
be (E
),T
WP,
B[R
ham
nace
ae]
Bog
ori g
ash
(A),
Teko
ji fo
fo (D
)
A-A
ssam
ese,
D-D
eori,
E-E
nglis
h, B
-Bra
nche
s, B
L-Bu
lb, B
K-B
ark,
F-F
ruits
, FR
-Flo
wer
, FS-
Flos
ses,
L-le
aves
, WP-
who
le p
lant
, R-R
hizo
mes
, S-S
tem
, SD
-See
ds, C
-Clim
ber,
G-
Gra
ss, H
-Her
b, S
-Shr
ub, T
-Tre
e.
is p
rohi
bite
d ne
ar th
e ho
use
hold
are
a in
hom
e ga
rden
and
with
in p
addy
fiel
d be
caus
e of
Mid
igira
pes
a, a
dei
ty t
hat g
ives
the
curs
e to
the
doer
. It m
ay r
esul
t in
the
suffe
ring
offa
mily
mem
bers
with
dis
ease
s th
at c
anno
t be
cure
d th
roug
h m
oder
n m
edic
ine.
The
sol
ere
med
y of
such
ailm
ent i
s to
con
duct
an
anim
istic
ritu
al fo
r the
dei
ty.
The
leav
es o
f the
pla
nt a
re b
oile
d al
ong
with
oth
er p
lant
s and
offe
red
to a
ll de
ities
dur
ing
Sara
k puj
a. (P
late
1G
).
The
culti
vatio
n of
this
pla
nt is
pro
hibi
ted
beca
use
Mid
igira
pes
a, a
dei
ty g
ives
the
curs
eto
the
doer
. It m
ay re
sult
in th
e su
fferin
g of
fam
ily m
embe
rs w
ith d
isea
ses
that
can
not b
ecu
red
thro
ugh
mod
ern
med
icin
e. T
he so
le re
med
y of
such
ailm
ent i
s to
cond
uct a
n an
imis
ticrit
ual f
or th
e de
ity.
The
plan
ting
of th
is tr
ee a
t the
fron
t yar
d of
the
hous
e is
con
side
red
as a
tabo
o be
caus
e as
per t
heir
belie
f sys
tem
seei
ng a
thor
ny tr
ee a
t ear
ly m
orni
ng w
hile
goi
ng o
utsi
de fo
r som
ew
ork
is c
onsi
dere
d in
ausp
icio
us. T
he th
orny
bra
nch
of th
e pl
ant i
s us
ed fo
r dr
aggi
ng o
utev
il sp
irits
from
the
hous
e pr
emis
e, w
hich
is g
ener
ally
kep
t nea
r the
win
dow,
doo
r, an
d w
all
of th
e tra
ditio
nal h
ouse
for t
he p
rote
ctio
n of
fam
ily m
embe
rs.
Table 2 : Use categories and their percentages.
S. Use categories Number of % ofno. species species
1 Sacred and Religious rites (SAR) 47 77.05%2 Magical belief (MAG) 7 11.47%3 Taboos (TAB) 13 21.3%
are used in various religious ceremonies indicates thatDeori tribe believes in the existence of God, deities andsuper natural power in the universe. Therefore, manyare performed rituals before festivals (Ibaku bisu, Maghbihu, etc.), transplantation of paddy seedlings, harvestingof crops etc. to get blessing from almighty for theirprosperity and happiness.
Poaceae is the dominant family with 6 speciesfollowed by Moraceae (5), Malvaceae and Rutaceae (4)etc. The plants belonging to Poaceae family areexclusively used in ceremonial use category. The presentstudy is in agreement with the findings of other workers(Singhal et al., 2017; Sarma and Devi, 2015), whereasSharma et al. (2014) reported the use of family Poaceaein both ceremonial and magical belief system.
Herb is the dominant category consisting of 24 plantspecies followed by tree (21) and shrubs (10), climbers(5) and fern (1) in the present study (fig. 2) and is similarto the findings reported Assam and Tripura (Singhal etal., 2017). The herbs are mostly used in offering to deities,purification, and preparation of sacred water (Hantipani)during death ceremony and also in magical belief systemespecially for dragging out of evil spirit. Also these herbsare easily available on the home garden, farmland, andwasteland and nearby forests which may be the probablereason for using herbs in various categories.
Leaves are the dominant plant parts with 22 plantspecies, followed by whole plants (17), fruit (9), branch(7) etc. (fig. 3).Documentation of plants used in the magico-religious practice of the Deori tribe.
The magico-religious practices of the Deori tribe aregiven in table 1.
The leaves of Bischofia javanica, Clerodendrumglandulosum, Diplazium esculentum, Ficus racemosa,Ficus hispida , Sarcochlamys pulcherrima andZanthoxylum oxyphyllum are boiled and offered todeities with a belief that plants of wild origin are the mostfavorite to all Gods. The leaves of Colocasia esculenta,Cynodon dactylon , Eupatorium cannabinum,Molineria capitulata, Ocimum tenuiflorum and Justiciagendarussa are considered sacred and therefore these
Plants used in Magico-Religious Practices of Deori Tribe in Assam, India 395
Fig. 2 : Plant habit and number of species.
Fig. 3 : Different parts of the plant used in magico-religious practices.
Table 3 : The 15 important magico-religious plants species based on CI value.S. no. SAR MAG TAB CI
1. Brassica juncea (Linnaeus) Czern. 1 1 0 2.0002. Dillenia indica Linnaeus 0.929 0 0.607 1.5363. Eupatorium cannabinum Linnaeus 0.988 0.357 0 1.3454. Vigna mungo (Linnaeus) Hepper 0.917 0 0.369 1.2865. Mangifera indica Linnaeus 0.964 0 0.238 1.2026. Ocimum gratissimum Linnaeus 0 0.369 0.786 1.1557. Musa balbisiana Colla 1 0 0 18. Acorus calamus L. 0 1 0 19. Gossypium herbaceum Linnaeus 1 0 0 110. Phrynium pubinerve Blume 1 0 0 111. Piper betle Linnaeus 1 0 0 112. Areca catechu Linnaeus 1 0 0 113. Carica papaya Linnaeus 0.988 0 0 0.98814. Solanum melongena Linnaeus 0.988 0 0 0.98815. Litsea salicifolia (J. Roxb. ex Nees) Hook. f. 0.988 0 0 0.988
SAR- Sacred and Religious rites; MAG-Magical belief system; TAB-Taboo.
are also used for purification of house and person. Leavesof Heteropogon contortus , Musa balbisiana ,Phragmites karka, Phrynium pubinerve, Saccharumravennae and Themeda villosa are large in size andtherefore these are used to prepare ceremonial altar forworshipping due to their larger size. Leaves of Musa sp.
and Phrynium pubinerve are used as offering plate dueto their thick texture and big size.
The tribe has a strong magical belief system.Therefore they used plants namely Acacia farnesiana,Allium sativum, Acorus calamus, Brassica juncea,
396 Govinda Pangging et al.
Table 4 : Mean number of magico-religious plants (± SD) for three use categories.
N Sacred and Magical belief Taboos Over allreligious rite species
Gender Female 22 43.136 ± 5.955 4.545 ± 0.912 6.483 ± 3.620477 51.136 ± 8.951
Male 62 44.016 ± 5.016 4.387 ± 1.285 6.772 ± 3.001 50.645 ± 7.113P value 0.792 0.262189 0.650 0.624Age group
< 50 63 43.365 ± 5.237 4.365± 1.195 6.079 ± 3.409 50.00 ± 7.552> 50 21 45.428 ±5.163 4.619 ± 1.1203 8.000 ± 3.255 53.085 ± 7.368
P value 0.064 0.385 <0.005 0.138
Plants used in Magico-Religious Practices of Deori Tribe in Assam, India 397
Capsicum annuum. Murraya koenigii and Ziziphusjujube to drag away evil spirit and Allium sativum,Eupatorium cannabinum, Capsicum annuum and Pipernigrum plants are used to cure diseases magically. Thepresent study reveals the use of more number of plantsin magical belief system than reported in the literature(Singhal et al., 2017; Sarma and Devi, 2015; Agarwal,2014, Sharma et al., 2014).
Deori tribe also believes in worshipping of trees likeother tribes (Singhal et al., 2017; Pandey and Pandey,2016; Agarwal, 2014; Sharma et al., 2014; Sahu et al.,2013). They consider Ficus religiosa and Aeglemarmelos as sacred trees as these trees are abode ofGods and deities. They donot raise some trees in frontyard of the houses and consider them as taboo. Bombaxceiba tree is prohibited to raise in front yard which mightbe due to presence of thorns, inferior wood and restingplace for vulture and crows. The trees like Citrusmegaloxycarpa, Dillenia indica, Mangifera indica andZiziphus jujuba are also considered as taboos due totheir sour fruits. Erythrina stricta and Lagerstroemiaspeciosa are also prohibited with a belief that the growingof these trees in front yard of house may cause quarrelor conflicts among the family members. Ficus religiosa,Ficus rumphii and Ficus benghalensis are alsoprohibited as they are the abode of evil spirits.
The documented plants are categorized into threeuse categories namely sacred and religious rites, magicalbelief and taboos on the basis of their uses in magico-religious practices (table 2), which showed that maximumplants are used in sacred and religious rites (77.05%)followed by taboos (21.3%) and magical belief (11.47%).
Based on three main use categories by usingquantitative ethnobotanical index cultural importanceindex (CI) is determined for their valuation. The resultsof 15 important magico-religious species given in the table3 showed that total CI index was highest in Brassicajuncea and lowest in Carica papaya , Solanummelongena and Litsea salicifolia. On contrary toSharma et al. (2014) reported Ocimum sanctum withhighest CI value (1.0) followed by Aegle marmelos(0.91), Ficus religiosa (0.75) in Tripuri tribe etc. ThoughDillenia indica, Eupatorium cannabinum, Vignamungo and Mangifera indica plants are used in twoused categories, but Brassica juncea has the highestC.I. The probable reason for highest CI of B. junceamay be due the use of it oil extracted from seeds inlighting of lamp during various festivals, ceremonies andfor preparing purified water for purification during funeralceremony.
The result presented in table 4 showed that there isno significant difference in the knowledge of plants usedby male and female in all three use categories. Thepresent investigation is confirmation with the findings ofSop et al. (2012). There is significance differencebetween age groups (<50 and >50 years) especially intaboo use category, which is similar to the finding of Sopet al. (2012).
AcknowledgementThe authors are grateful to all the villagers of Deori
tribe of Dhemaji and Lakhimpur districts of Assam, Indiafor providing important information on magico-religiouspractices.
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Plants used in Magico-Religious Practices of Deori Tribe in Assam, India 397
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