Dysoxylum malabaricum - IUCN · 2016. 5. 19. · Images: Front Cover: Backdrop: habit of Dysoxylum malabaricum, an majestic tree Traditional lamp lighted on Marotty (Hydnocarpus pentandra)

Images:

Front Cover: Backdrop: habit of Dysoxylum malabaricum, an majestic tree

Traditional lamp lighted on Marotty (Hydnocarpus pentandra) fruit shell. A custom, which still

followed by Hindu community

A Brahmin priest planting a tree (inset)

Front Inner: Seed of Wild Nutmeg (Myristica malabarica) with aril

Back Inner: Leaves of Wild Cinnamon (Cinnamomum malabatrum) heaped in front of Aattukal temple

Back: Fumigation with White Dammar (Vateria indica)- a normal process during holy functions.

On the occasion of planting a tree sapling of Myristica malabarica along with Shri. Jairam Ramesh, the Hon'ble Minister for Environment and Forests, Govt. Of India.

Exploring the “Bio- Cultural” Heritagein Conservation of 5 Rare, Endemic & Threatened (RET) Tree Species ofWestern Ghats of Kerala

Alcoa Foundation'sPractitioner Fellowship Programme 2008IUCN, GlandSwitzerland

Final Report (2008-2009)October 31, 2009

N. Anil Kumar Ph D

M S SWAMINATHAN RESEARCH FOUNDATIONCommunity Agrobiodiversity Centre, Puthurvayal P.O., Kalpetta, Wayanad- 673 121, Kerala, INDIA

CONTENTSSummary

Introduction

Profile of the study site

Ethnic diversity

Methodology

Bio-cultural value of the species studied

Benefits from the study

Conclusions & the steps ahead

Annexures

References

Acronyms used

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AcknowledgementAcknowledgementMy sincere thanks are due to Prof. M. S. Swaminathan, Chairman of MSSRF for his encouragement to take up this fellowship and study. The assistance of Mr. K.G. Anish, Mr. Mithunlal, Dr. E. Unnikrishnan, Ms. Smitha, Ms. Sujana and Ms. Sreevidhya in various stages of this study and report finalisation is gratefully acknowledged here. There were several men and women from different communities shared with me their knowledge and

I thank Alcoa Foundation and IUCN for conferring me with the Conservation Practitioner Fellowship and the support extended to carry out this study. I had detailed discussions with Dr. Jeffrey Mc Neely, Chief Scientist of IUCN and Dr. Gonzalo Oviedo, Senior Advisor for Social Policy of IUCN for finalizing the research idea and the methodology for this study. I am grateful to them for their brilliant suggestions and help.

information of the species studied under this project. I record my heartfelt thanks to all of them. Finally, few words of appreciation towards Ms. Price Wendy of IUCN and Ms. Burton Caitlin of Alcoa Foundation for their meticulous way of monitoring this work, and my fellow colleagues of the Practitioner Fellowship programme for their moral support and well wishes for this study.

y research that facilitated through Alcoa-IUCN practitioner fellowship M

programme- 2008 was conducted at the M S Swaminathan Research Foundation's Community Agrobiodiversity Centre in Kerala, India. By the fellowship research, which took nearly a year, I have attempted to establish the link between cultural and ethnic role of local society in conservation and sustainable utilization of five high- value tree species that are threatened, rare and endemic to the Western Ghats of India. All the five species are in IUCN threatened category. The analysis of the data revealed that the local community men and women play a key role in conservation of these species as they use them in different ways, often related to their ancient traditions, customs and belief- system and also in their livelihood options.

The study brought out all the five species have spiritual, cultural and many socio-economic values. It is clear from the study that such a collective valuation act as a driver for conservation of these species. For instance, the cultural importance of 'white dammar' that extracted from the species, Vateria indica is attributed to its utility role in all types of the Hindu pooja, especially that for the blessings of God Siva. Many communities in Kerala use it to fumigate for the blessings of God and the ancestoral spirits. The saffron colour sourced from the seeds of Myristica malabarica is the characteristic colour of Hindu culture of whole of India. Likewise, people believe Marotti oil from Hydnocarpus pentandra keeps away the evil spirits from home. It is the most transparent oil, which

creates a spiritual atmosphere according to local beliefs. The oil has proven utility in treating leprosy.

A few lessons were learned from this study. The first lesson I have derived is that a 'C ' approach can holistically 4

address the issue of conservation. The study helped me to found that many of the issues in conservation and sustainable use of biodiversity can be achieved through a 'C ' continuum. The 4

C comprises Conservation, which 4

includes enhancement & sustainable use of biodiversity and comprises in situ, on farm and ex situ conservation; Cultivation that promotes low external input, sustainable farming based on organic principles; Consumption that covers sustainable utilization through conservation and cultivation of life saving crops, Commerce that create an economic stake in conservation for serving simultaneously the causes of conservation as well as the livelihood security. The Cultural diversity that create a spiritual stake in conservation is an over arching domain. It is however, noted that there is conflict exists between linking the dimensions of commerce and cultural diversity together. The C approach coupled with 4

a well knitted management plan will be a highly useful strategy for revitalization of the cultural traditions, conservation and sustainable management of biodiversity.

A second lesson I learned was that conservation of maximum possible number of tree species that are preferred by the communities will help local communities to address the issue of climate change. The fellowship helped me to raise a large number of seedlings of the selected five species and contributed to a 50,000 Rare, Endemic and Threatened plant ('RET') tree planting campaign of MSSRF by

supplying over 7100 seedlings. Hundreds of seedlings of these species are in survivals now in many of the forest plantations and wild preserved areas of Wayanad and adjoining regions.

This fellowship has really increased my motivation in Human Cultural and Linguistic Diversity work in species rich developing countries. Before I accepted this fellowship, I had very little knowledge on the co-evolution of -cultural, spiritual, linguistic and biological diversities- in the world and revitalization of the cultural and lingustic diversity of India. Incidently my country is with the largest number of endangered languages of the world. There is so much has to be done to save the dying languages and the dying diversities.

This experience, I am glad to say that has given me so much enthusiasm and confidence in working in the area of conservation. I sincerely thank Alcoa Foundation and IUCN for enabling me to undertake this short but unique study and thereby building my conservation capability. This capability I am sure would help me to improve my profession better and better....

N. Anil Kumar31-10-200

SummarySummary

INTRODUCTIONINTRODUCTION

India is one of the 10 top IBCD-RICH countries of the world. The culture, ethnicity, languages, biodiversity of India are the oldest and unique, and with amazing functional attributes. The every- day life of tribal and rural communities of this country revolves around these diversities. The South, North, and Northeast region of India have their own distinct cultures and almost every state has carved out its own cultural niche. There is hardly any culture in the world that is as varied and unique as India. India is home to some of the most ancient civilizations, including four major world religions, Hinduism, Buddhism, Jainism and Sikhism. Indian religions have deep historical roots that are recollected by contemporary Indians. The religious culture going back at least 4500 years has

come down only in the form of religious texts. The religious beliefs play a dominant part in the history of Indian religion and these beliefs are at least 10,000 years old.

In a country like India, with its complex geophysical and cultural characteristics and traditions, the distributional pattern of religious and ethnic communities, particularly Scheduled Tribes is varied. (Hrusikesh etal., 2002) The Indian Society is not as simple as it looks from the outside. India has a large tribal population, , totaling of 84.3 million (8.2%) (Census Report 2001)

(Chandraprakash Kala, 2005). Tribals in 427 tribal

communities

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are called as Atavika or Adivasi, in general, and are forest dwellers or forest dependant communities. The collective knowledge of these communities about the biodiversity around them is called Ethno biological knowledge, and it is very ancient in India. It describes how people of a particular culture and region make use of indigenous plants and animals. Ethno biological knowledge that accumulated over generations help people protect their health and nutrition and mange their habitats (Laird, 2002). The possibility that traditional knowledge may be rapidly and widely lost in response to the growing economic strength of India has become a major concern of scholars and policy makers. This concern emerges from the presumed link between traditional knowledge, the religious beliefs, cultural and social attributes of human societies have substantial influence on biodiversity conservation.

In India, there are biological species closely interlinked with religious and other ancient

traditions. The recent thrust on biodiversity conservation and sustainable utilization has generated interest from the part of conservation experts and policy makers on the importance of traditional use of the resources. But, there is no clear strategic plan exist on how to protect such knowledge and culture to help conservation of biodiversity on a long term basis, particularly in view of rapidly changing culture and life style of people of India. The traditional uses that are built up from generations of knowledge and experiences often proved to be authentic to believe and followed upon to emulate a strategy for sustainable conservation methods.

In the Indian wisdom, a tree had been positioned above all those values that nature bestowed on to humans. Indian traditional wisdom show practical and technical uses for tree management in a given rural landscape and also offers a glimpse of forms of social and cultural representations concerning trees. In the ancient Hindu scripture in India, trees

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are described as an extra terrestrial having its roots in underworld and branches in heaven. The Hindu scripture says that the trees unite and connect beings of all kinds in the world.

In Kerala, there are religiously, socially and culturally specific tree species once managed in outside forest landscapes. But many of such wild tree species have been declined considerably because of the impacts of modernization. Now many of them, which are endemic to the forest environment of Western Ghats are threatened with the danger of extinction. Trees have played an important role in Kerala's mythologies and religions, and have been given deep and sacred meanings throughout the ages. Keralites, observe the growth and death of trees, the elasticity of their branches, the sensitiveness and the annual decay and revival of their foliage, as powerful symbols of growth, decay and resurrection. Trees form an integral part of the culture and heritage of the people of Kerala.

The present study was for understanding the role of culture in conserving such tree species, which are threatened with the fate of extinction. 5 taxa were selected, viz. Vateria indica Linn, commonly known as white dammar tree growing in evergreen, semi-evergreen forests. The resin extracted from the bark is used as natural incense; Myristica malabarica Lam. generally known as Malabar Wild Nutmeg occasionally found in evergreen forests of Western Ghats, the aril used generally as adulterant or substitute for nutmeg; Hydnocarpus pentandra (Buch.-ham.) Oken which is an evergreen tree with buttressed trunk, commercially known as Chaulmoogra. The oil extracted from the seeds have wide application in Indian tradition and culture; Dysoxylum malabaricum Bedd.; a species of white cedar tree, and Cinnamomum malabatrum (N. Burm.) Bl, the wild cinnamon.

This report describes the collective efforts of Alcoa- IUCN and MSSRF in conservation of these species.

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PROFILE OF

THE STUDY

SITE

PROFILE OF

THE STUDY

SITE

The study location was Wayanad- Nilambur- Silent Valley region of the Western Ghat part of Kerala state. It is a region of tribal culture and human diversity with intensive agricultural land use, particularly for plantation crops like coffee, cardamom, pepper, rubber and tea.

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Wayanad

Wayanad is a picturesque mountainous plateau with geographical extent of 2131 sq km. The district is situated at a height ranging from 700 to 2100 m above mean sea level and lies between north latitudes 11° 26' 28" and 11° 58' 22" and east longitudes 75° 46' 38" and 76° 26' 11”. The name Wayanad, is believed has been derived from the expression 'Vayal nadu' - the village of paddy fields. Wayanad, has a total human population of 7, 80,167 comprising about 17% of tribal communities (Census Report 2001). Wayanad is considered to be one of the earliest human settlement areas in Kerala as evidenced by the historical monuments and other pre-historic documents.

The district is characterised by cultivation of perennial plantation crops and spices. The major plantation crops include coffee, tea, pepper, cardamom and rubber. Coffee based farming system is a notable feature of Wayanad. The district enjoys tropical humid climate with an average annual precipitation of 3000mm. Wayanad hills are contiguous to the Nilgiris in Tamil Nadu and Bandhipur in Karnataka, forming a vast land, rich in biodiversity.

Wayanad is part of Nilgiri Biosphere Reserve, which is one of the biologically rich mega biodiversity spots of the world. Countless floral and faunal diversity of greater ecological and economic importance is getting harboured in the wild and cultivated landscapes of the district. The ethnic communities in the district once wholly depended up on the greens for their health care system. The onslaught of modernity and the admixture of population diversity led to the erosion of ethnic cultural identity and tucked them away to marginal domain. The tribal communities of Wayanad district have vast knowledge on those “uncultivated” but useful plant diversity. Many such wild biodiversity are in their dietary items. These include both floral and faunal components and are generally known as “Ethnic food.”

The district used to be a habitat for wide genetic diversity of traditional landraces of cultivated food crops and plantation crops. About 100 rice varieties were grown in the district suiting to the land classification and geo-climatic peculiarities. The rice genetic diversity of the district is known for its specialty rice varieties having aromatic and medicinal properties. The rice genetic base of Wayanad has now narrowed down to around 15-20 rice varieties. One variety of special significance is Navara rice known for its medicinal value and used extensively by Ayurvedic practitioners for treating some aspects of rheumatic complaints. 20 odd pepper varieties and host of pulse varieties are a few to highlight. Vegetable and tuber crops occupy a prominent place in edible crop diversity of the district.

Wayanad is also known for its medicinal plant wealth and the indigenous communities who have profound knowledge on the usage of such plants. Medicinal plants and other minor forest produces are now largely traded in local market. Topographical peculiarities and favorable climate enrich the potential of mass cultivation of medicinal and aromatic plants in the district. There are various species of plants with medicinal uses cultivated as cash crops or food crops in this area, Navara being a typical example.

Nilambur

Nilambur in the Malappuram district of Kerala is famous for its forests, especially its wildlife habitats, rivers, waterfalls and teak plantations. The name "Nilambur" means 'Place of Nilimba' (a Sanskrit word for Bamboo). Nilambur is famous for its bamboos. It is situated close to the Nilgiris range of the Western Ghats on the banks of the Chaliyar River. The town of Nilambur is famous for the Nilambur Vettekkoru Makan Paattu held every year in the Nilambur Kovilakom Temple. Nilambur is also home to the oldest teak plantation in the world, called Conolly's Plot. It is claimed that the world's tallest or biggest teak tree is in the Nilambur Teak Preserve. Cholanaikka are the dominant tribe in the interior forests of Nilambur area.

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Silent Valley

Silent valley is extremely fragile, a unique preserve of wet evergreen forests lying above the equator and the forest strip which causes the summer rains in Kerala. The local name for the park is Sairandhri vanam (the forest in the valley) which is also one of the last representatives of tropical evergreen forests in India. The core of the Nilgiri Biosphere Reserve is the Silent Valley National Park. Despite its name, the Silent Valley (the clamour of Cicadas is conspicuously absent here) echoes with the sounds of teeming wildlife. The denizens of this sprawling habitat of endangered virgin tropical forests include rare birds, deer and tiger. The park which is

remote has difficult terrain and is surrounded with Attappadi Reserve Forests in the east, and vested forests of the Palghat and Nilambur divisions in the west and south. In the North, the park is an extension of the Nilgiri Forests. There is no record the valley has ever been settled, but the Muduga and Irula tribal people are indigenous to the area and do live in the adjacent valley of Attappady Reserved Forest. The Kurumbar community occupy the highest range outside the park bordering on the Nilgiris. Many of the Muduga and Irula now work as day laborers. Some of them work for the Forest Department in the park as forest guards and visitor guides.

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ETHNIC DIVERSITYETHNIC DIVERSITY

Wayanad- Nilambur- Silent Valley Region- A hotspot for ethnic diversity and culture

The dominant tribal groups of the region are, Kurichiya, Kuruma, Paniya, Adiya, Kattunaikka, Cholanaikka and Muduga with other minor communities namely, Koombaranmar, Kadar, Pulayar, Mannan, Kuravar, Malayan and Thachanadan Moopan. The predominant agricultural communities are, Kurichiya, Kuruma and Wayanadan Chetty. Apart from tribals Jains, Tamil Brahmins, Hindus, Muslims and Christian communities are also the inhabitants of the district.

The tribal communities of the region have vast knowledge on those “uncultivated” but useful plants. For example, the Paniya community uses a large number of plant and small animal diversity, which includes 72 species of leafy vegetables, 25 species of mushrooms, 19 species of tubers, 48

species of fruits and nuts, 36 kinds of native fishes, 8 kinds of crabs and 5 types of wild honey.

The ritualistic ethos of the rural population of the region is more entwined with agriculture. Each of the ethnic community has their own culture of adoration. Putharikayattal a ritual to remark the harvest of paddy is invariably observed by all communities in the region. This is to mark the first rice harvest of the season. Uchal, another festival observed by tribal communities Kurichiya and Kuruma, which is related to planting of seeds and a myth enshrouded with a deity and stored harvested rice grains where during these periods processing paddy is forbidden. Rituals also had been in use (abuse) for instance Kambala Natti- the paddy transplanting ceremony which is largely promoted by the landlords to exploit the maximum hard work of the labour. The workers would be given drinks and male members of the paniya community will

In Kerala there are 34 different ethnic groups with a total population of 2,61,475 (1.03% only) as per 2001 Census Report (Hrishikesh et al., 2002) .Cultural exuberances of the tribes of Kerala are rightly being highlighted in diverse aspects. House building, rituals, norms bore resemblance to the tradition and ethnicity of the tribal culture. Many of the tribes of Kerala build their settlements in the forest grounds and the mountains. Due to the rugged topography of the region, the tribes of Kerala were remained undisturbed by any kind of foreign invasion, which helped them to maintain their originality intact till in the recent past.

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stay on paddy field fringes blowing their traditional musical instrument (Cheeni) and beating their musical drums (Thudi). The music and drum beatings would enthuse them to unleash their maximum energy and toil from dawn to dusk in the field. Thulappathu a hunting ceremony observed by the Kurichya community is an exemplary instance of current day buzz word sustainable harvest. Mattalkrishi is custom of agriculture brought in by the settlers. During the early migration period they had experienced shortage of labour to complete the agricultural operation in a time bound manner. To tide over the crisis of labour shortage each of the family member come together to complete the works of each family and next on subsequent days. This ad hoc mechanism nurtured collectiveness among farming community. Such a host of 'rustic' cultures are the entitlements of the region.

The Communities focused

The study has focused mainly on Kattunaikka, Paniya Cholanaikkan, Muduga and Kurichya tribes. Also data collection from other tribes of Wayanad, Nilambur and Silent Valley has been used to understand the traditions of conservation of the selected five tree species.

Kattunaikka

The Kattunaikkan community is one of the most primitive tribes of South India and found in Wayanad, Kozhikode and Malappuram districts in Kerala. They are also called Cholanaikkan, in the interior forests of Nilambur area and Pathinaickans, in the plains of Malappuram district. As their name denote, the Kattunaikkan are the kings of the jungle engaged in the collection and

gathering of forest produces. They are also known as Then Kurumar since they collect then (honey) from the forest and have all the physical features of a hill tribe. They worship their ancestors, along with worshipping Hindu deities, animals and birds, trees, rocky hillocks and snakes. Kattunaikka are firm believers in black magic and sorcery. They speak a mixture of all Dravidian languages -the Kattunaikka dialect, which is but more close to the language, Kandada. They are non-vegetarian in food habit and eat a diverse variety of meat. Food gathering, hunting, fishing and trapping of birds and animals are the traditional occupation.

Kurichiya

The Kurichiya are an agricultural tribal community with very rich food habits and hygiene. They are matrilineal and live in joint families, under the control of their chieftain called 'Pittan'. The members of the extended family work together and put their earnings in the same purse. The Kurichiya prefer cross-cousin marriage to any other marriage alliances. They do not practice polyandry. Their social control mechanism was most efficient, offenders being excommunicated. Many of the excommunicated Kurichiya are now educationally and economically better compared to the traditional Kurichiya men and women. Recorded history of Kurichiya tribe is available since the 18th century. During olden times, this land was ruled by the Rajas of the Veda tribe. In later days of British imperialism, the king Kerala Varma Pazhassi Rajah of Kottayam had to severely contest the colonialists, tremendously failing in his attempt. The Kurichiya tribe is equipped with an incredible martial tradition. In fact, it was this tribe who represented the army of Pazhassi Rajah, who battled hostilities with the British forces in a

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number of combats. The descendants of those warriors are still known to be professional archers.

Paniya

A vast majority of tribal people in Kerala state hail from the Paniya sect. Paniya inhabit in the regions of Wayanad and the neighboring parts of Kannur and Malappuram. As bonded labourers, the Paniya were once sold along with plantations by the landlords. They were also employed as professional coffee thieves by higher castes. The name 'Paniyan' means 'worker' as they were supposed to have been the workers of non - tribes. Monogamy appears to be the general rule among the Paniya. In marriage bride price is practiced like many other tribal communities. Widow re-marriage is allowed. They do not practice pre-puberty marriage. They have only a crude idea of religion. Their major deity is called 'Kali'. Paniya also worship Banyan tree and hesitate to cut such trees as they believe if it is done so they fall sick.

Cholanaikkan

The Cholanaikkans are one of the most primitive tribes in South India, numbering only 360 in 1991. They are called Cholanaikkan because they inhabit in the interior forests 'chola' or 'shoals' means deep ever green forest, and 'naikkan' means King. They are said to be migrated from Mysore forests. They are one of the last remaining hunter-gatherer tribes of South India, living in the Silent Valley National Park (Kerala). They speak the Cholanaikkan language, but around half of them have a basic knowledge of Malayalam. The Cholanaikka habitats are seen in the Karulai and Chunkathara forest ranges near Nilambur. They were leading a secluded life with very limited contact to the main

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stream. The Cholanaikka call themselves as 'Malanaikan' or 'Sholanaikan'. They are generally of short stature with well built sturdy bodies. The complexion varies from dark to light brown. The faces are round or oval with depressed nasal root, their bridge being medium and the profile straight, lips are thin to the medium, hair tends to be curly. They live in rock shelters called 'Kallulai' or in open campsites made of leaves. They are found in groups consisting of 2 to 7 primary families. Each group is called a 'Chemmam'. The Cholanaikans are very particular in observing the rules framed by their ancestors for the purpose of maintaining the territories under the Chemmam. The Chemmams are found widely scattered in the forest ranges. They subsist on food gathering, hunting and minor forest produce collection. Their livelihood is totally depended on the forest. The collection and selling of minor forest produce is the major source of income. There are still many customs, practices and taboos prevailing among the Cholanaikans.

Wayanadan Chetty

Chetty community of Wayanad district commonly known by the name Wayanadan chetty is predominantly a farming community Most of them are land owners and having better lives than tribal communities. They follow a harmonious life style with the local environment share many traditions and culture that revere nature and natural agricultural resources comparable to the tribal communities of the region. The community is highly religious and believes in nature and animism worship. Earlier given to nature worship, gradually they have adopted deities and beliefs of Hindus who migrated to Wayanad from other districts of Kerala. (Mathew, 2008)

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METHODOLOGYMETHODOLOGY

The fellow was assisted by two research assistants in two different occasions and a group of four to five tribal members in helping him for the knowledge documentation and collection of seed materials.

There were a number of locations inhabited with both Hindu tribal communities (Kurichiya, Muduga, Paniya, Cholanaikka and Kattunaikka ) and Hindu non-tribal communities were selected for the study. These communities are highly rich in traditional customs. Tribal communities were experienced in managing natural resources in a

sustainable way as part of their customs. The central point of the observation was, what role do the five tree species play in their life? The approach and methodology adopted for the study are as follows.

Literature Survey

As an initial step of research, taxonomic account of all the 5 species collected. In order to understand the distribution of the species, visits were made to herbaria like Calicut University Herbarium (CALI), Kerala Forest Research

The major objective of the research was to understand the bio-cultural heritage with reference to the tree (specifically the 5 species selected) human interaction that can be observed within the dynamic ecosystem in which the communities and these species co-exist. The major methodologies and tools followed were semi-structured interviews, questionnaire surveys, personal observations, transect walks and focus group discussions.

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Institute (KFRI), and Botanical Survey of India Herbarium, Coimbatore (MH).

Secondary data collection was carried out from the various organizations in Kerala state like Directorate of Scheduled tribes development, Tribal extension offices in Palakkad, Malappuram and Wayanad, Kerala Forest Department, District Panchayath, NGOs working in tribal area. The preliminary information was supplemented with the maximum available secondary data gathered through literature survey (Faulks, 1958; Ford, 1978; Jain 1981; Varghese, 1996; WWF, 1997; Jain, 2004; Maffi, 2004; Sasidharan, 2004; Anil Kumar et al., 2009)

Field Work This work is the result of personal observations and interviews made after carefully planned field work during April 2008- May 2009. 21 Colonies of Kattunaikka, 4 colonies of Kurichya in Wayanad district, 12 colonies of Muduga in Silent Valley and 8 colonies of Cholonaikka in Nilambur visited and semi-structured interviews were carried out using questionnaire (Annexure 1). An album having detailed, and good quality photographs of the 5 trees were also used to show for their easier identification.

Informants were included men, women, children, youth, middle-aged and old people among tribes (Annexure 2). 10 key informants were selected from the first category and detailed information regarding the five tree species pertain to uses such as domestic, medicinal, commercial and religious

practices were collected. The non-tribal Hindus like Nair, Thiyya, Brahmin, Wayanadan Chetty were also interviewed. (Annexure 3). Many Kaavu (Sacred groves) and temples in various locations of Kerala were visited for the data collection.

Flowering and non-flowering twigs of the 5 species were collected with maximum variables from each location. Seed materials (that are usually vulnerable to get washed off in the rain) of these species were gathered from the trees that found near forest fringes to raise nursery at station and country level. Seeds were germinated in the nursery conditions at CAbC, MSSRF which showed all the species have above 50% germination rate. (See the table and figure below)

No. Name of the species Number of Number ofSeeds tried seedlings raised

1 Vateria indica Linn. 1586 1369

2 Myristica malabarica Lam. 1410 1197

3 Hydnocarpus pentandra (Buch.-ham.) Oken 2300 1589

4 Dysoxylum malabaricum Bedd. ex Hiern 2467 1255

5 Cinnamomum malabatrum (N. Burm.) Bl. 2000 1743

87.15

69.09

50.87

84.89 86.32

0

100

Percentage of seed germination of the targeted species

Fig. 1

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BIO-CULTURAL VALUE OF

THE SPECIES STUDIED

BIO-CULTURAL VALUE OF

THE SPECIES STUDIED

Proctectd tree of vateria indica in front of a temple

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Botanical Name : Cinnamomum malabatrum (N. Burm.) Bl.Family : LauraceaeSynonyms : Laurus malabatrum Burm. f., Cinnamomum iners sensu Gamble Malayalam Name : Karuppa, VayanaHindi Name : Jangli darchiniTamil Name : KattukaruvappattaiKannada Name : Adavi lavangapatte

Large trees, grow up to 20 m height. Bark smooth or slightly longitudinally cracked, brown in colour and aromatic. Leaves are opposite or sub-opposite, oblong, elliptic or sub-obovate- elliptic. Flowers are small, bisexual, many, pale or greenish white in lax terminal panicles. Fruits berry.

Cinnamon - botanically known as Cinnamomum verum is a native species of Sri Lanka and is endemic to that region. This species has been introduced long back to India in the wet areas of southern region and successfully established there in the homesteads. The southern region of India, especially Western Ghats holds several species of

Cinnamomum in wild and some of them are in close resemblance with that of Cinnamomum verum or the true Cinnamon. The common example is Cinnamomum malabatrum or wild cinnamon. The wild cinnamons of this region are widely used to adulterate the cultivated cinnamon and also as an important raw material for the Agarbathy industry.

Karuppa or Cinnamomum malabatrum is a widely exploited wild species for the purpose of its commercially valuable bark. This species endemic to the Western Ghats and is now in a critically dangerous condition. The species Cinnamomum malabatrum is exclusively endemic to the southern

BIO-CULTURAL VALUE OF THE SPECIES STUDIEDBIO-CULTURAL VALUE OF THE SPECIES STUDIED

Cinnamomum malabatrum (N. Burm.) Bl.Wild Cinnamon

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Western Ghats and is more confined to the Nilgiris, Silent Valley-Kodagu area (Nayar M.P., 1996). The Nilgiris -Silent Valley, Kodagu area covers 12800 sq. km hold about 150 endemic species. Some other endemic species of Cinnamomum occurring in this area are: Cinnamomum walaiwarnese, C. heyneanum, C. filipedicellatum, C. keralense, C. macrocarpum, C. riparium, C. travancoricum and C. wightii.

Cultural, Medicinal and Economic Value

The aromatic leaves are used to make a special kind of leafy bowl for preparing a traditional food item 'Therali” for the blessing of the Goddess “Bhadrakali”. Another delicious food “Ada” is also prepared in the leaves of this species. Fumigation of flower is an important ritual in tribal customs.

The plant is used by the Kani Tribe in Agasthyamala region for alleviating stomach pain, digestion problems as well as for treating wounds, fever, intestinal worms, headaches and menstrual problems. The aromatic bark of the tree is much extracted for medicinal purposes. The bark is known to be astringent, laxative, stimulant, and carminative, antispasmodic. Bark is used as a flavouring agent in medicine (Krishnamurthy, 1993). Bark is also used as condiment. Oil from leaves called “clove oil” is used against teeth ache, headache and rheumatism. Muduga people used the leaves for teeth cleaning.

The highly aromatic bark and leaves of the species are widely exploited for the commercial extraction of volatile oils used in perfumery industry. The bark is also used to make inscent sticks. The immature fruits are used as a raw material in paint industries. Bark is used for the preparation of match boxes (Nair and Nair, 1985). Flower is used for fumigation.

Conservation efforts

Cinnamomum malabatrum flowers during December - March and mature fruits are during June- August. The seeds are dispersed mainly by birds away to distance where they germinate in rainy season. For artificial regeneration of C. malabatrum, ripen fruits collected and they are to be soaked in water for 12-24 hrs before sowing. In the nursery, seeds are either broadcast sown or dibbled in manured beds watered regularly. The seedlings can be pricked out in to polythene bags when they are six months old. The percentage of germination of C. malabatrum as per above method was 87.15 % (Fig.1). 1743 seedlings were raised and distributed.

Number of individuals using Cinnamomum

malabathrum for various purposes

20

1

8

2

4

Domestic purposes

Medicinal uses

Comercial uses

Religious practices

Not used

Tribes using Cinnamomum malabatrum for various purpose (in %)

Number of individuals using Cinnamomum

malabathrum for various purposes

20

1

8

2

4

Domestic purposes

Medicinal uses

Comercial uses

Religious practices

Not used

14

Large trees up to 40 m height, rough greyish-yellow bark and inner bark creamy yellow. Leaves alternate or sub opposite, abruptly pinnate with angular rachis. Leaflets alternate, opposite or sub opposite, elliptic-oblong, entire, puberulous when young, rounded at base, acuminate at apex. Flowers are bisexual, greenish yellow. Fruits are capsule. Seeds stored at wet bags for artificial regeneration (FRI, 1981).


Vellakil is a constituent of “ashtagandha”, which produce a fragrant smell. Wood is used for the

production of inscent sticks. It is also used in the absence of sandal. But there is no Sandal wood tree in a forest in which there is Vellakil (Nair and Nair, 1985). Vellakil is used to fumigate the “Yaga”- an offering to God and “Homa” centers. Fumigation of Dysoxylum malabaricum is very important in the 'Oorukoottam” or Kurichiya country. This tree is mainly seen on dense forests and sacred groves. In ancient times no one was ready to exploit the sacred groves as part of the custom, because of that these trees are still protected. Decoction of wood is useful in arthritis, anorexia, cardiac debility, expelling intestinal worms,

Botanical Name : Dysoxylum malabaricum Bedd. ex HiernFamily : MeliaceaeEnglish Name : White cedarMalayalam Name : Vella akilTamil Name : VellayagilKannada Name : Bilibudlige

Dysoxylum malabaricum Bedd. ex HiernWhite Cedar


15

inflammation, leprosy & rheumatism (Kumar, 2005). Wood oil is used in treating ear and eye disease (Jain an 1991). In Sidha, the plant is known as Agil and is used as a substitute for Aquilaria malaccensis (Kumar, 2005).

d Dafilips,

The timber of white cedar tree is highly reputed. The wood is an important constituent in the perfumery and ply wood industry. The wood is also used for making motor truck bodies, furniture, carts, railway carriages toys and textile wooden accessories like bobbins (Gopimani1991) (Jain, S.K, Dafilips A Robert 1991). It is also good for cooperage especially tight cooperages and for the frame work of carts and carriages.


Dysoxylum malabaricum flowers during February April and mature fruits ripens during June July. The tree regenerates naturally from the seeds contained in the fallen fruits, unless removed or destroyed by wild animals, which is quite prevalent (Nair, 2000). Seeds of D. malabaricum were collected during June-July from ripened fruits and sown in nursery beds made of sand and soil in the ratio of 3:1 and it was noted within 70 days, germination was completed. The seedlings, which attained 30-35 cm, by the next rainy season were field planted. The percentage of germination of C. malabatrum as per above method was 50.87 % (Fig. 1). 1255 seedlings were raised and distributed.

Number of individuals using Dysoxylum

malabaricum for various purposes

3

6

1

4

16

Domestic purposes

Medicinal uses

Comercial us es

Religious practices

Not used

Number of individuals using Dysoxylum

malabaricum for various purposes

3

6

1

4

16

Domestic purposes

Medicinal uses

Comercial us es

Religious prac tices

Not used

Tribes using Dysoxylum malabaricumfor various purpose (in %)

10%

20%

0.03%

13.33

53.34

16

Medium sized trees with buttressed trunk up to 15m height. Leaves are simple, alternate, ovate, elliptic or lanceolate, entire or obscurely serrate, glabrous. Flowers greenish yellow in solitary or few flowered, axillary cymes or fascicles. Fruits berry.


Marotti is seen in most of the sacred groves of Kerala. There are believes that presence of Marotti is the sign of water in the land. Still the tribal communities in Wayanad consider the presence of this species as an indicator of water. Seed oil is used for lightening the lamps in many tribal communities; they believe that light from Marotti oil

Botanical Name : Hydnocarpus pentandra (Buch.-ham.) OkenFamily : FlacourtiaceaeEnglish Name : ChaulmoograMalayalam Name : MarottiTamil Name : MaravettiKannada Name : Toratti

Hydnocarpus pentandra (Buch.-ham.) OkenChaulmoogra

will keep away the evil spirits. Marotti oil is the most transparent oil, which creates a spiritual atmosphere. Seed coat is used as lamps in their worships which is long lasting and have a holistic smell. Kattunaikka use the mature seed for capturing fishes in the traditional way.

Seed, oil, young leaves and root are used for medicinal purpose. The seed oil is used for relieving pains, heals scabby body, leprosy, rheumatism, chronic skin affections, sprains, ophthalmia, and removes itching from the affected parts when smeared with it. Oil mixed with ashes is used treat wounds on cattle's. According to Ayurveda consumption of purified seeds will increase the life


17

time of human beings, but the impure plant parts are toxic. The knowledge on traditional use of seed oil aganist leprosy is common.

The kernels weigh 70% of the seed weight yield 63.25% of oil (Krishnamurthy, 1993). The oil used as an illuminant. Fruits are used as a fish poison by Muduga and Kattunaikka. Wood is perishable; timber is only used for furniture purpose. Seed oil is used for manufacturing soaps.


Hydnocaropus pentandra flowers during February- March or in July- August and fruits during October- December mature by March April. The tree is a mostly a riverine species. Fresh seeds were collected during March- April, sun- dried and sown in the nursery bed equal part of soil, sand and compost (1: 1:1). The percentage of germination of H. pentandra as per above method was 69.09 % (Fig1). 1589 seedlings were raised and distributed.

Number of individuals using Hydnocarpus

pentandra for various purposes

23

25

49

13

19

Domestic purposes

Medicinal uses

Comercial uses

Religious practices

Not used

Number of individuals using Hydnocarpus

pentandra for various purposes

23

25

49

13

19

Domestic purposes

Medicinal uses

Comercial uses

Religious practices

Not used

Tribes using for various purpose (in %)

Hydnocarpus pentandra

37.98%

10.08%

14.73% 17.83%

19.38%

18

A medium sized tree, grows up to 25m height. Bark greenish white, red inside with a red exudation. Branchlets are glabrous. Leaves are simple, alternate, oblong or elliptic lanceolate, glabrous above, glacous beneath. Flowers are unisexual, yellow, axillary in pedunculate, dichasial cymes. Female flowers are slightly larger than male, peduncle generally simple with 3 umbelled pedicels at the apex. Fruit a capsule, oblong, pubescent with one oblong and obtuse seed. Aril is yellow, irregularly lobed, extending to the apex of the seed.

Botanical name : Myristica malabarica Lam.Family : MyristicaceaeMalayalam Name : Kattujathikka, pasupasi, ponnampayin, PatriEnglish name : Bombay nutmegHindi Name : Van-jayphalTamil Name : PattiriTelugu Name : Vani

Myristica malabarica Lam.Wild Nutmeg


In ancient times saffron colour is extracted from the seeds of Myristica malabarica. Saffron is one of the characteristic colour of the Hindu culture. Seed coat is used as food. Seed and aril are used as medicine. Aril is used as medicine for stomach pain. Fat from the seed is used as an embrocation in rheumatism, myalgia, vata, sprains, sores and pain. The aril of the seed is cooling, febrifuge and expectorant and is useful in vitiated conditions of cough, fever, bronchitis and burning sensations. Fat


19

is mixed with little oil and applied to persistent ulcers.

The aril is commonly called as ponnampu (golden flowers) and the tree “ponnampayin”. Ponnampu has its own economic value as a raw drug, but it is more remunerative for the merchants when it is used as an adulterant for the Myristica fragrans- the commercial Nutmeg. The bark of the tree yields gum also. Seed kernels contain a resin, which is phenolic in nature and can be used an antioxidant for the protection oils and fats against rancidity. Fat is used as an illuminant by Kurichiya. Muduga community use the seed oil as fuel. Wood is used in building constructions, tea boxes, match boxes, splints and for light furniture.


Myristica malabarica flowers mostly during February March and fruits ripen by December - January. In natural conditions, the seeds dispersed germinate during rains. In the nursery, seeds were sown in the bed of sand and farm soil (3:1) and watered regularly. The percentage of germination of M. malabarica was 84.89% (Fig 1).There are about 1197 seedlings raised and distributed of this species.

Number of individuals using Myristica malabarica

for various purposes

3

9

19

0

11Domestic purposes

Medicinal uses

Comercial us es

Religious practices

Not us ed

Number of individuals using Myristica malabarica

for various purposes

3

9

19

0

11Domestic purposes

Medicinal uses

Comercial us es

Religious practices

Not us ed


Myristica malabarica

7.14%

21.43%

45.24%

0%

26.19%

20

Large trees, reaching up to 40 m height. Trunk is smooth, grayish white bark. Branchlets are hoary stellate-pubescent. Leaves are simple, oblong or elliptic-oblong, glabrous. Flowers are bisexual, white, fragrant in long terminal or lateral corymbose panicles. Fruits are pale brown capsule.


Vellappayin is the source of “vella kundirikkam” (white Dammar) which is an oleo-resin extracted by wounding the bark towards the beginning of dry season. Vella kundirikkam have high importance in

Botanical Name : Vateria indica Linn.Family : DipterocarpaceaeMalayalam Name : Vellappayin, telli, Vella kundirikkamEnglish Name : Indian Copal treeHindi Name : saphed dammarTamil Name : Painimaram Telugu name : Dupadamaru

Vateria indica Linn.White Dammar Tree

customs of all the communities studied as well as others.

Burning of white Dammar purifies the surroundings and this is an essential part of all type of the Hindu poojas especially for the blessings of God Siva. Muduga of Silent Valley use to fumigate White Dammar for the blessings of their God. Kattunaikka used this as “vella pantham” before the Goddess “Kali” and also in the rituals connected with Sabarimala pilgrims. On the time of traditional customs, they fumigate Vella pantham with honey. White Dammar is considered as the representative


21

tree for the star “moolam”. Hindu communities believed that the persons whom born in Moolam star must worship the tree for their progress. Dried seed of Vateria indica is used to fumigate with turmeric in spiritual events. Furit shell is used for the purpose as lamps by Kattunaikka and the dammar for warding off evil spirits.

Resin is reported to be a tonic, depurative, carminative, expectorant and an effective pain reliever. It is used widely for fumigation and to heal chronic wounds. Also it is used to cure throat troubles, chronic bronchitis, urethrorrhea, anaemia, haemorrhoids, hemicrania, piles, diarrhoea, rheumatism, tubercular glands, gonorrhea and ulcers. The resin is applied as an effective remedy for joint pain, arthritis and headache. Resin acts against dysentery and obesity. It has got a bitter

taste, seethe veerya (cold dominated therapeutic action), and snigdha properties (able to provide soothing effect). Fumigation is recommended for fever, jaundice, and for viral infections. Seed oil is used against rheumatism and neuralgia. Bark is an alexipharmic, used in Ayurvedic preparations. Fruit shell is also used for tanning. In Kalarippayattu- the traditional martial arts of Kerala, the resin is used in a preparation of 'Marmagulika' which is used for the treatment of muscles fractures of and in preparation of body massage oil.

Timber is normally not strong, but it is said by chemical treatment quality can be increased. Tribal people used the timber for the preparation of houses. Timber is commonly used by plywood industry (Kumar, 2005) Timber is used for the preparation of tea chests, coffins, floorings, ammunition boxes and oars for sea going vessels. Resin fumigation is effective against insects and mosquitoes. The oleoresin mixed with coconut oil makes an excellent varnish (Nair and Nair 1985). Dried resin is used for the preparation of inscent sticks and for paint industry. Seed oil is used for the preparation of soap (Gopimani 1991).


Vateria indica flowers mostly during February- April and fruits mature by July- August. The matured fruits are fallen and regenerated naturally. The ripened and dispersed fruits containing seeds were gathered during June- July. Seeds were sown in polythene bags filled with sand and farm soil (3:1). The seedlings can be maintained in the nursery till the next planting season. The percentage of germination of V. indica as per above method was 86.32 % (Fig 1). There are about 1369 seedlings of this species raised and distributed.


Vateria indica

Number of individuals using Vateria indica for

various purposes

6

20

3

44

17

Domestic purposes

Medicinal uses

Comercial uses

Religious practices

Not used

Number of individuals using Vateria indica for

various purposes

6

20

3

44

17

Domestic purposes

Medicinal uses

Comercial uses

Religious practices

Not used

48.89%

18.89%

6.67%

22.22%

3.33%

21

BENEFITS FROM

THE STUDY

BENEFITS FROM

THE STUDY

This Report has outlined results of an action research that undertaken for a period of one year with help of the indigenous and traditional people of Wayanad-Nilambur-Silent Valley region of Western Ghats, India. The major objective of this short- term research was to develop a more effective approach in conservation of a group of five plant species that to represent the entire rare, endemic and threatened tree taxa of the region. The study had attempted to prove the importance of ethnic group diversity, cultural diversity, religion diversity and plant diversity as an effective mechanism for conservation and adaptation options of the local communities to manage the bio-resources in their surroundings. The present study had also attempted to explore the links between economic, social and cultural factors contributing to the sustainable use of plant by examining the case of the five tree taxa selected. Three questions were asked in this study viz., (i)

what are the factors and lessons to be learnt from the local communities in the management of native tree species, particularly those are rare and/ or threatened? (ii) what are the best approaches and strategies that ensure optimum use of the tree diversity for addressing the issue of climate change? (iii) what are the research gaps in the subject area of biodiversity in relation with the fabulous IBCD Richness of the region?

It is observed that the culture- a trigger for protection of biodiversity do not operate in isolation, but in combination with four other factors and contribute to sustainable management of bio resources at community level. These are: conservation of socio-economically and ecologically valuable species, cultivation through production and distribution of planting materials of economically important species at community level, consumption through creation of awareness

22

and education about the native valuable species and commercialization at local level to deal with market involvement of the native species. But, all these four factors need not work together simultaneously, rather domination of materialistic and commercial values and practices, which often unsustainable in operation in society. This C4 continuum, if done consciously well, by keeping the protection of IBCD richness in mind, it can turn out to be an effective approach and strategy for biodiversity conservation, more so that in outside protected areas. In rural and tribal areas of a country like India where multi-lingual, multi-ethnic culture dominates, even without any legal or regulatory mechanism, there is much scope for this C4 approach as a strategy to “protect and encourage customary use of biological resources in accordance with traditional cultural practices that are compatible with conservation or sustainable use of requirements”- the article 10 (c) of CBD. The study benefitted in strengthening this C4 continuum as described below.

1.Strengthening Conservation

The 2006 IUCN Red List of Threatened Species that includes 350 vascular plant species from India carries many endangered species in which 203 are found in the Western Ghats. The once wide spread 'trees of outside forests' in the moist hilly regions

of many parts of Western Ghats are getting vanished because of logging for wood, agricultural development, pioneer settlements, drought, and forest fires. Most of these species could be multiplied and raised as agro-forestry.

Conservation succeeds only when people understand the value of it and cooperate in such efforts whole-heartedly. The present study attempted to raise awareness of the public and the leaders of religious institutions like temple, church and mosque about the 'cultural and biological richness' of the region and importance of conservation of such richness and diversity. There were 7153 seedlings raised in the five species and contributed to a '50,000 RET Tree Planting Campaign' under an initiative of M. S. Swaminathan Research Foundation’s Saving Endangered Species. Such a Tree planting campaign that aimed at enhancing the tree diversity in protected forests and outside forest areas in shade grown coffee plantations will be a most efficient and economical way to curb atmospheric carbon to a greater extend. There is however, the allocation of resources for research and development of knowledge and sciences of local communities about conservation is very inadequate today in this part of the country. Support to cultural and community based institutions is required to help effective practices in community conservation and

23

rural development and in turn to lead more enlightened public policy.

2.Promoting Cultivation

The Rio Declaration on Environment and Development calls for all States and all people to cooperate in the essential task of eradicating poverty as an indispensable requirement for sustainable development, in order to decrease the disparities in standards of living and better meet the needs of the majority of the people of the world. Cultivation of culturally, spiritually and economically important species, if it is promoted in a sustainable way will be an important step for income generation and can function as a strong pillar that promotes conservation at a larger scale.

All the five tree species are not only of RET, but of major economic importance as the source of products such as timber, fruits, nuts, resins and gums for many of the local and forest dwelling

communities. The seedlings raised were distributed with an objective of promoting agro-forestry in both public and private lands looking into conservation of native tree species. Also mooted plans to establish community seed banks of those seed bearing RET trees of the region and manage such banks in line with the joint forest management mechanism

3.Promoting Consumption

Education is required to promote sustainable consumption and to influence the local spirituality, religions and belief systems. Records show, out of the 319 endemic trees found in Kerala, 133 have got local names that denote either its specific usefulness or characteristics helping the species employed in a diverse manner by the local communities. MSSRF is involved widely in educating the decision makers on the need of sustainable management of resources and where the need of recognizing the role of local

Nursery of RET plants at CAbC MSSRF

24

communities in revitalization of the conservation traditions. There was a suggestion from Shri. Jairam Ramesh, the Hon'ble Minister for Environment and Forests, Govt of India while he was at MSSRF-CAbC to set up Vana Vigyan Kendra (Forest Resource Centre) for the purpose of grooming the forest dwelling communities to access sustainable livelihoods in various forest related occupations, and enhance their knowledge and skills in conservation, sustainability and stewardship of forests. This can be achieved by educating and training the local community men and women in the fundamental concepts, knowledge, and skills of forest and biodiversity sciences. The experience from the study helped to develop a proposal on this concept, which be supported by the Ministry of MoEF. The project is intended to start four such Vana Vigyan Kedras- 2 in Western Ghats and 2 in Eastern Ghats.

4.Promoting Responsible Commerce

This is essentially for building local economies and for retaining benefits in the local area. An opportunity in this regard is the trading option of people in carbon credits because of the non-binding commitment of India to the Kyoto protocol. Carbon credits of RET trees will be a very significant commercial venture in creating an economic stake in conservation. The sale of carbon credits that largely leveraged on RET Trees will be unique in the world where both conservation of endangered species and sequestering of carbon would achieve by a single attempt. This attempt can help India to increase the greenery of the country and volume of spot sales in carbon trading as well as accrue the profit to domestic project owners. Besides, there is a plan to attempt on marketing plantation nurseries of those high timber value RET trees by organizing supply of quality planting materials. The income generation process by commercializing

products such as tree saplings and ecosystem services without undermining the cultural values can prove a major improvement option in the lives of poorest in the intervention site of this project. It is possible to mobilize the local communities to go for larger scale planting of the RET trees of the region.

5.Revitalisation of Cultural traditions

This research was intended to build an example of concrete action to help people to keep alive the local traditions of biodiversity conservation and sustainable utilization. It may also contribute in the discussions related to endogenous development. Though the gender perspective on bio-cultural diversity in different cultures is important, it had not been attempted in the survey. The communities, I have worked are those who have vital traditions, and diversity in culture, ethnicity

25

and language, but simultaneously most of them experiencing rapid cultural changes and degradation of their ecosystems. The conservation tradition, though it was deeply embedded in the local culture and lifestyle in the past, people now experience changes, for example in languages, beliefs, values, rituals and the daily practices. Once the culture -based knowledge is being subjected to erosion, it impacts several other domains such as mainly resource management and utilization behaviour. I found that the once wide spread 'trees of outside forests' in the moist hilly regions of

many parts of the study areas are getting vanished because of logging for wood, agricultural development, pioneer settlements, drought, and forest fires. It is understood that this is because of the limited information on the distribution and conservation status of the threatened tree species of outside forest areas. Community and location specific campaign for revitalization of cultural ethos and habits is needed to promote conservation of the RET species. Several steps are in mind to curve this situation. (See the portion conclusions and steps ahed)

26

CONCLUSIONS & THE STEPS

AHEAD

CONCLUSIONS & THE STEPS

AHEAD

My experiences and knowledge have been rich from the study. A major lesson I have learned was that the interdependence of cultural, linguistic and biological diversity at local scale is vital, but unfortunately no concerted efforts aiming this strategy as a conservation approach emerge either from the state, the country or local institutions. This is mainly due to the lack of the “do how” knowledge to effectively integrate cultural dimensions with the mainstream conservation or sustainable developmental plan. This is the high

time to take more effective actions to promote high quality tree conservation research and protection of society from the danger of climate change or species extinction. In order to continue this kind of research and action, enough research fellowships have to be promoted in the major impact areas like conservation and Bio-cultural diversity. The study results, have the potential to contribute the national biodiversity strategy and action plan and achieving the 2010 -biodiversity targets, specifically to the issues related to Article 8(j) and related provisions

Along with Dr Julia Marton- Lef’vre, Director General of IUCN (third from left) and Dr Jeffrey Mc.Neely, Chief Scientist of IUCN (second from right) and the other Alcoa-IUCN 2008 Practitioner Fellows

27

of CBD. The learning also help to contribute towards effective implementation of some of the provisions of Indian Biodiversity Act 2002.

In my capacity as the Director of Biodiversity Programme of MSSRF, I have plans to address the issue of cultural erosion through dissemination of the findings of this study as a reliable indicator data on the positive aspects for developing a suitable management plan for conservation of 'RET' plant species. It must be said that, this experience should help me to continue my effort in the area of policies, research, education and action that can enhance sustainable development and bio-cultural diversity of this region. IYBD-2010- Discussion and Exhibition on Intangible Heritage of India (Policy and Education Action)

The experience from this study stimulated the Biodiversity Programme of MSSRF to plan an international discussion on the subject of community conservation, giving focus on to the bio-cultural diversity in February 2010. The United Nations declared 2010 as the International Year of Biodiversity (IYBD) and invited the Member States to use IYBD as a platform to increase awareness of the importance of biodiversity. It is also an occasion to assess the progress made by each member country in achieving the 2010 Biodiversity Target. When we assess the prospects of achieving the Target through the lens of community-based biodiversity or bio-cultural diversity, it can be seen that the success is relatively insignificant at the global and/or national levels, particularly with reference to conservation and sustainable use of the genetic diversity of socio-economic or cultural value to ethnic communities. The proposed meeting is intended to discuss the national level efforts in achieving the 2010 Biodiversity Target, with reference to conservation and enhancement of agrobiodiversity in critical habitats, and also integration of agrobiodiversity in achieving the goal of food security and sustainable agricultural production. The meeting will be held at M S Swaminathan Research Foundation's HQ in Chennai. One of the highlights of the meeting will

be an exclusive discussion on the role of bio-cultural diversity in the management of agrobiodiversity and an exhibition on the intangible heritage of biodiversity conservation of India in association with the Indian Natural History Museum. Through this Meeting, we feel the discussions on community biodiversity led by MSSRF will take a concrete shape and contribute towards developing an integrated approach for biodiversity conservation.

Creating Research Fellowships for RET Tree species & Bio-cultural diversity Conservation(Education and Capacity Building Action)

More Research Fellowships are needed to attract committed and skilled students to work in the area of Bio-cultural diversity. MSSRF plan to purpose such kind of a project as an attempt to link the sciences of taxonomy, anthropology, ethno botany and ecology for conservation of the rare, endemic and threatened plant species of India. The Fellows in the project will have to take up an integrated conservation approach (both in-situ and ex-situ) and deal with a set of RET species for studying the culture, ethnic and spiritual attributes, taxonomy, ecology and distribution and conservation status. The Fellows in such kind of a project will be trained by adhering to a standard curriculum known for the kind of inter-disciplinary study envisaged here. It is proposed the selected fellows actively to concerned with and responsible for all the aspects of conservation of the selected species.

Strengthening the Every Child- A -Scientist Programme of MSSRF (Education and Awareness Action)

A rapid erosion of Traditional Knowledge pertains to the environment and biodiversity is experienced amongst the younger generation in India. If this trend continues, we may lose forever the knowledge, traditions and customs related to the culture of this region in the near future. We understand that it is all the more important to give focus on to education of the children and youth on the importance of TK, particularly that associated with NWFPs, agriculture and healthcare systems.

28

The learning and experience from this study have been applied to strengthen the MSSRF programme called Every Child- A Scientist. This programme is aimed at education of children and youth of tribal and non-tribal communities on the importance/ value of biodiversity and natural resources as well as the associated traditional and indigenous knowledge system. The subject of bio cultural diversity has taken up more consciously now and the curriculum of this programme expect, this will lead effective involvement of students and children along with their elders and teachers to concentrate on protecting environment. This program can also evolve as a dissemination circle to provide efficient service on Biodiversity & Environment Knowledge to students, teachers and the general public.

Establishing a Vana Vigyan Kendra -Forest Resource Centre (Community Empowermet Action)

An impact of the capacity development as a result of the fellowship programme is a plan for establishing Vana Vigyan Kendras (Forest Resource Centre) by MSSRF. One of the components of VVK is FRC, which facilitate the dissemination of information on the Rights and Acts of consequence to forest dependent rural and tribal communities. It will handle those Indian legislations concerning Biodiversity and Forest-Rights. The programme will focus to enhance human resource capacity to inculcate and breed a culture, which enables to lead a life in harmony

with nature and to trigger collective actions for eco-restoration. Realizing the need to educate the people about the biodiversity legislations, FRC visualizes training and capacity building on a long-term basis. The prime objectives of this Desk are (i) to educate, train and build the knowledge and capacity on Indian legislations, Biodiversity Act 2002 and Forest Rights Acts (ii) to build the capacity of the district tribal leaders to integrate the principles and right provisions in these legislations into their leadership actions amongst their community as well as the society; (iii) to assist in ensuring the rights of the Scheduled Tribes and other forest dwellers residing within the forest, (iv) to empower the local community to access reward and recognition for their contribution in conservation of biodiversity. The legislations mentioned here give considerable authority in the hands of Panchayath Raj Institutions (PRIs) in helping the implementation of the Rights provisions. To conclude that, the fellowship helped me to a great deal in building my capacity as a conservationist who is engaged in promoting sustainable development paradigm in the rural areas of South India. I am sure in coming years the efforts taken up during the fellowship period will yield promising results that in turn will benefit the goals and objectives of the organisation where I work.

29

Objectives of the survey: To explore the significance of cultural values in conservation of Cinnamomum malabathrum, Myristica

malabarica, Hydnocarpus pentandra, Dysoxylum malabaricum, Vateria indica to address the following research questions:

l Do cultural and linguistic values still play a role in conservation of tree species?

l What are the values that rule now in conservation of trees at local level?

l Is it possible to revitalize the local conservation traditions to save some globally important tree species from the fate of early

extinction?

Terms & Conditions:

1. The survey is solely for the research purpose of MSSRF, so the data collected will be confidential in nature.

2. The respondent has the freedom to respond or abstain from doing it at any part of the survey

3. MSSRF has the right to use the collected data for its various research purposes.

4. MSSRF is liable to keep the privacy of each respondent regarding their personal information

5. Once the data is collected from the respondent, it will not be return to any body ( including the respondent) at any instance

Date of Survey

Name of the Surveyor

Personnel details:

1. Name & contact details

2. Age

3. Gender

4. Religion/Community/cast

5. Marital Status

6. Education Level

7. Employment status

8. Financial position as per the appearance

M.S. Swaminathan Research Foundation (MSSRF)Community Agro-biodiversity Centre (CAbC), Kalpetta, Wayanad

A B C D EFamiliarity Never seen

Heard about it

Seen

Know the uses

Used as medicine

Used for religious purpose

Used for domestic purpose

Cultivated for sale

ANNEXURE 1: Questionare

A B C D EUses Still using as medicine

Still using for religious purpose

Still using for domestic uses

Still cultivating for sale

Availability Plant available in the farm

Plant available in nearby area

Plant available in nearby forest

No idea about the availability

Plant was available before 5 years



Elimination Plant in the farm & nearby area

Eliminated due to over usage

eliminated due to cutting down

eliminated for agri. practices

eliminated due to soil degradation (artificial)

eliminated naturally

Felt need after the elimination of species

Felt non availability after the elimination of species.

Collection from forest after the eradication in the nearby area

Purchase from the medicine shops after the eradication in the nearby area

Planted by parents or grand parents/previous generation

Planted by self/ spouse/ current generation

Naturally grown

Protection Protecting for medicinal use

Protecting for religious belief

Protecting for biodiversity in farm

Protecting without any cause

No plan to protect anymore

Products Purchased the products (from the species) from the market

Parts used Root

Bark

Wood

Leaves

Flowers

Fruits

Seeds

Aril

Resin / Tannin

Collection/

Harvesting Throughout the year

In regular / fixed intervals

Mode of Harvesting Destructive harvesting

Sustainable harvesting

Planting methods

No. Name Sex Age Community Hamlet CM HP DM MM VI

1 Malu F 30 KN Ponkuzhy, Wayanad 1 1 0 0 0

2 Vjayan M 48 KN Ponkuzhy, Wayanad 1 1 1 0 0

3 Girija F 18 KN Ponkuzhy, Wayanad 1 1 0 0 0

4 Kamala F 28 KN Ponkuzhy, Wayanad 1 1 0 0 0

5 Sumesh M 12 KN Ponkuzhy, Wayanad 0 1 0 0 0

6 Kamala F 36 KN Ponkuzhy, Wayanad 1 1 0 0 0

7 Sarada F 42 KN Ponkuzhy, Wayanad 1 1 0 0 0

8 Shaji M 13 KN Ponkuzhy, Wayanad 1 1 0 0 0

9 Kesavan M 55 KN Ponkuzhy, Wayanad 1 1 1 0 1

10 Raju M 17 KN Ponkuzhy, Wayanad 0 1 0 0 0

11 Anitha F 22 KN Vicharam, Wayanad 1 1 0 0 0

12 Bomman M 46 KN Vicharam, Wayanad 1 1 0 0 1

13 Vellan M 54 KN Vicharam, Wayanad 1 1 1 0 1

14 Veerappan M 45 KN Vicharam, Wayanad 1 1 0 0 0

15 Ratheesh M 15 KN Vicharam, Wayanad 1 1 0 0 0

16 Maran M 40 PA Ponkuzhy, Wayanad 1 1 0 0 0

17 Cheera F 30 PA Ponkuzhy, Wayanad 1 1 0 0 0

18 Chappa F 65 PA Thakarappadi, Wayanad 0 1 0 0 0

19 Geetha F 26 PA Thakarappadi, Wayanad 0 1 0 0 0

20 Bharadan M 73 KU Thakarappadi, Wayanad 1 1 1 1 1

21 Gopi M 26 KU Thakarappadi, Wayanad 1 0 0 0 1

22 Velayudhan M 26 KN Kadambukattu,Wayanad 1 1 0 0 0

23 Jayanthi F 32 KN Kadambukattu,Wayanad 1 1 0 0 0

24 Leela F 25 KN Kadambukattu,Wayanad 1 1 0 0 0

25 Bhaskaran M 45 KN Kadambukattu,Wayanad 1 1 0 0 0

26 Narayanan M 23 KN Kadambukattu,Wayanad 1 1 0 0 0

27 Sudha F 22 KN Kadambukattu,Wayanad 1 1 0 0 0

28 Gopalan M 35 KN Anacamp colony, Wayanad 1 1 0 0 0

29 Thmbi M 20 KN Anacamp colony, Wayanad 0 1 0 0 0

30 Shaji M 17 KN Anacamp colony, Wayanad 0 1 0 0 0

31 Radha F 46 KN Anacamp colony, Wayanad 1 1 0 0 0

32 Vella nailkkan M 75 KN Kumizhi, Wayanad 1 1 1 0 1

ANNEXURE 2: Details of informants (tribes)


33 Masthi M 40 KN Kumizhi, Wayanad 1 1 0 0 1

34 Bhaskaran M 23 KN Kumizhi, Wayanad 1 1 0 0 0

35 Chandran M 25 KN Kumizhi, Wayanad 1 1 0 0 0

36 Madhavi F 14 KN Kumizhi, Wayanad 0 1 0 0 0

37 Maadan M 42 KN Kumizhi, Wayanad 1 1 0 0 0

38 Chemban M 62 KN Sugandhagiri, Wayanad 1 0 1 0 1

39 Kumaran M 48 KN Sugandhagiri, Wayanad 1 1 1 1 1

40 Madhavi F 44 KN Sugandhagiri, Wayanad 1 1 0 0 1

41 Thanka F 41 KU Sugandhagiri, Wayanad 1 1 0 1 1

42 Devi F 17 KC Sugandhagiri, Wayanad 1 1 0 0 1

43 Parvathi F 37 KC Sugandhagiri, Wayanad 1 1 1 0 1

44 Vijayan M 48 KC Sugandhagiri, Wayanad 1 1 1 0 1

45 Vellan M 45 KC Kakkottara, Wayanad 1 1 1 0 1

46 Mundan M 65 KC Kakkottara, Wayanad 1 1 0 0 1

47 Achappan M 50 KC Kakkottara, Wayanad 1 0 0 0 1

48 Maadan M 35 KC Thariyodu, Wayanad 1 1 0 0 1

49 Radha F 34 KC Thariyodu, Wayanad 1 1 1 0 1

50 Chiruda F 57 KC Thariyodu, Wayanad 1 1 1 0 1

51 Madhavan M 36 KC Pulinjal, Wayanad 1 0 0 0 1

52 Mundan M 56 KC Pulinjal, Wayanad 1 1 1 0 1

53 Lakshmanan M 38 KC Pulinjal, Wayanad 1 0 0 0 0

54 Gopalan M 40 KC Pulinjal, Wayanad 1 1 0 0 1

55 Madhavan M 55 KC Pulinjal, Wayanad 1 1 1 1 1

56 Ratheesh M 18 KC Pulinjal, Wayanad 1 1 0 0 1

57 Kovalan M 46 KC Vellamunda, wayanad 1 1 0 1 0

58 Chandu M 55 KC Vellamunda, wayanad 1 1 1 0 1

59 Kunkan M 33 KC Vellamunda, wayanad 1 1 0 0 1

60 Satheesh M 15 KC Vellamunda, wayanad 0 1 0 0 1

61 Chaathan M 30 KN Karadiyodu, Silentvalley 1 1 0 1 1

62 Merdi F 67 KN Karadiyodu, Silentvalley 1 1 1 1 1

63 Maran M 36 KN Karadiyodu, Silentvalley 1 1 1 1 1

64 Geetha F 22 KN Karadiyodu, Silentvalley 1 0 0 0 0

65 Santha F 40 MD Karulai, Silent Valley 1 1 0 0 0

66 Usha F 36 MD Karulai, Silent Valley 1 1 0 0 0

67 Sathyaprakash M 38 MD Karulai, Silent Valley 0 1 0 0 0


68 Jayarajan M 41 MD Karulai, Silent Valley 0 1 0 0 0

69 Janakiyamma F 72 MD Karulai, Silent Valley 1 1 0 0 1

70 Chindan M 43 KM Anavai, Silent Valley 1 1 1 1 1

71 Nanjan M 55 KM Anavai, Silent Valley 1 1 1 1 1

72 Chunkan M 19 KM Anavai, Silent Valley 1 0 0 0 0

73 Linkan M 24 KM Anavai, Silent Valley 1 0 0 0 1

74 Gopalan M 17 KM Anavai, Silent Valley 1 0 0 0 1

75 Usha F 21 KM Anavai, Silent Valley 1 0 0 0 1

76 Velli M 45 KM Thadikkundoor,Silent Valley 1 1 0 0 1

77 Maari F 60 KM Thadikkundoor,Silent Valley 1 1 0 1 1

78 Chathan M 57 KM Thadikkundoor,Silent Valley 1 1 1 1 1

79 Chiruda F 67 KM Thadikkundoor,Silent Valley 1 1 1 1 1

80 Maaran M 35 KN Ambalappara, Silent Valley 1 0 0 1 1

81 Chippy M 35 KN Ambalappara, Silent Valley 1 1 0 1 1

82 Kamala F 40 KN Ambalappara, Silent Valley 1 1 0 1 1

83 Kariyan M 49 KN Ambalappara, Silent Valley 1 1 0 1 1

84 Maadi F 46 KN Ambalappara, Silent Valley 1 1 0 1 1

85 Mastjhi M 64 KN Ambalappara, Silent Valley 1 1 1 1 1

86 Venu M 28 KN Mayilambaadam, Silent Valley 0 1 0 0 0

87 Basavi M 36 KN Mayilambaadam, Silent Valley 1 0 0 1 0

88 Chikky F 42 KN Mayilambaadam, Silent Valley 1 1 0 0 1

89 Maadan M 53 KN Kaarappadam, Silent Valley 0 1 0 1 1

90 Veluppan M 45 KN Kaarappadam, Silent Valley 0 1 0 1 1

91 Rajesh M 18 KN Kaarappadam, Silent Valley 0 1 0 0 0

92 Maara F 55 KM Puduvappadam, Silent Valley 1 1 0 1 1

93 Kaali F 34 KM Puduvappadam, Silent Valley 1 1 0 1 0

94 Kenchan M 44 KM Puduvappadam, Silent Valley 1 1 0 1 1

95 Kullan M 35 CN Punchakkolly, Nilambur 1 1 0 1 1

96 Saarada F 36 CN Punchakkolly, Nilambur 1 1 0 1 1

97 Maachi F 50 CN Punchakkolly, Nilambur 1 1 1 1 1

98 Vasantha F 18 CN Punchakkolly, Nilambur 1 0 0 0 1

99 Angan M 55 CN Alakkal,Nilambur 1 1 1 0 1

100 Lalitha F 25 CN Alakkal,Nilambur 1 0 0 0 1

101 Meenakshi F 36 CN Alakkal,Nilambur 1 0 1 0 1

102 Vellan M 42 CN Poovathippoyin, Nilambur 1 1 0 0 1


103 Thankamani F 38 CN Poovathippoyin, Nilambur 1 1 0 1 1

104 Kariyan M 45 CN Poovathippoyin, Nilambur 1 0 0 0 0

105 Suresh M 27 CN Poovathippoyin, Nilambur 1 0 0 0 1

106 Sarala F 35 CN Poovathippoyin, Nilambur 1 0 0 0 1

107 Prabhakaran M 36 CN Karalayi, Nilambur 0 1 0 0 1

108 Raju M 14 CN Karalayi, Nilambur 1 0 0 0 1

109 Arun M 18 CN Karalayi, Nilambur 1 0 0 0 1

110 Sumithra F 28 CN Karalayi, Nilambur 1 0 0 0 1

111 Kunki F 67 CN Karalayi, Nilambur 1 1 1 1 1

112 Channa F 55 PA Vazhikkadavu, Nilambur 1 1 0 0 1

113 Bolukkan M 60 PA Vazhikkadavu, Nilambur 1 1 0 1 1

114 Shobha F 19 PA Vazhikkadavu, Nilambur 1 0 0 0 1

115 Biju M 15 PA Vazhikkadavu, Nilambur 1 0 0 0 1

116 Balan M 38 CN Pookkattumpadam,Nilambur 1 0 0 1 1

117 Vasu M 45 CN Pookkattumpadam,Nilambur 1 1 0 0 1

118 Babu M 22 CN Pookkattumpadam,Nilambur 1 1 0 0 1

119 Jaya F 15 CN Pookkattumpadam,Nilambur 1 0 0 0 1

120 Sudha F 27 CN Pookkattumpadam,Nilambur 1 1 0 0 1

KC- Kurichya; KN- Kattunaikka; KM- Kurumbar; KU- Kuruma; CN- Cholanaikkar; MD- Muduga

CM- Cinnamomum malabatrum; HP- Hydnocarpus pentandra; DM- Dysoxylum malabaricum;

MM- Myristica malabarica; VI-Vateria indica

0- not familiar; 1- familiar

No. Name Sex Age Community Locality CM HP DM MM VI

1 Krishnan nair M 86 Nair Bathery, Wayanad 1 1 1 0 0

2 Saradaamma F 78 Nair Bathery, Wayanad 1 1 0 0 0

3 Radhakrishnan M 58 Nair Bathery, Wayanad 1 0 1 0 0

4 Suresh M 49 Nair Bathery, Wayanad 1 1 1 0 1

5 Chandu Nair M 67 Nair Kalpetta, Wayanad 1 1 0 0 1

6 Shyamala F 38 Nair Kalpetta, Wayanad 1 0 0 0 0

7 Raghavan Chetty M 64 Chetty Bathery, Wayanad 1 1 0 0 0

8 Chandran M 52 Chetty Bathery, Wayanad 1 1 0 0 0

9 Dasan M 48 Thiyya Bathery, Wayanad 1 0 0 0 0

10 Sreeraj M 18 Thiyya Bathery, Wayanad 1 0 0 0 0

11 Mani M 49 Thiyya Bathery, Wayanad 1 1 0 0 0

12 Manoharan M 45 Thiyya Ambalavayal, Wayanad 1 0 0 0 0

13 Naanikkutty F 76 Thiyya Ambalavayal, Wayanad 1 0 1 0 1

14 Krishnan M 68 Thiyya Ambalavayal, Wayanad 1 0 0 0 1

15 Vishnu namboodiri M 66 Brahmin Thirunelly, Wayanad 1 1 1 1 1

16 Unnikrishnan M 54 Brahmin Thirunelly, Wayanad 1 1 1 1 1

17 Padmanabhan M 51 Nair Nilambur, Malappuram 1 1 0 1 0

18 Lakshmikkutty F 63 Nair Nilambur, Malappuram 1 1 0 1 1

19 Padmanabhan M 57 Nair Nilambur, Malappuram 1 1 1 1 1

20 Bhaskaran M 59 Nair Manjeri, Malappuram 1 1 1 1 0

21 Ammini F 52 Nair Manjeri, Malappuram 1 0 1 0 0

22 Vamanan M 59 Brahmin Nilambur, Malappuram 1 1 0 0 1

23 Jayandan M 58 Brahmin Nilambur, Malappuram 1 0 1 1 1

24 Sivadasan M 67 Thiyya Nilambur, Malappuram 1 0 1 0 1

25 Arjunan M 47 Thiyya Nilambur, Malappuram 1 1 0 0 1

26 Raveendran M 53 Thiyya Nilambur, Malappuram 1 0 0 0 1

27 Sreeraman M 57 Thiyya Nilambur, Malappuram 1 1 0 0 1

28 Vasanthi F 35 Thiyya Nilambur, Malappuram 1 0 0 1 1

29 Gopakumar M 41 Thiyya Nilambur, Malappuram 1 1 0 0 1

30 Surendran M 46 Thiyya Nilambur, Malappuram 1 1 0 0 1

ANNEXURE 3: Details of informants (non-tribes)

0- not familiar; 1- familiar

Community Species Individuals familiar with the trees

Cholanaikka Cinnamomum malabatrum (N. Burm.) Bl. 21

Hydnocarpus pentandra (Buch.-ham.) Oken 11

Dysoxylum malabaricum Bedd. ex Hiern 4

Myristica malabarica Lam. 6

Vateria indica L. 21

Kurichya Cinnamomum malabatrum (N. Burm.) Bl. 18





Kurumba Cinnamomum malabatrum (N. Burm.) Bl. 13





Kattunaikka Cinnamomum malabatrum (N. Burm.) Bl. 41





Kuruma Cinnamomum malabatrum (N. Burm.) Bl. 3




Vateria indica L. 3

Paniya Cinnamomum malabatrum (N. Burm.) Bl. 6




Vateria indica L. 4

Muduga Cinnamomum malabatrum (N. Burm.) Bl. 3




Vateria indica L.1

ANNEXURE 4: Number of individuals familiar with targeted species

Reference Reference Anil Kumar, N.; Dhanya,C.S.; Nair Smitha, S.; Sujana, K. A.; Satheesh, K.; Manudev, K.M.; Sujanapal, P.; Ramesh, M. and Surabhi, K. S., 2009. Saving endangered species, MSSRF Research Report 09/19, MSSRF, CAbC, Kalpetta, Wayanad, Kerala

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CAbC : Community Agrobiodiversity Centre

CALI : Calicut University Herbarium

IBCD-RICH : Indicator for Biodiversity and Cultural Diversity Richness

IUCN : International Union for Conservation of Nature

KFRI : Kerala Forest Research Institute

MH : Madras Herbarium, Botanical Survey of India, Coimbatore

MSSRF : M S Swaminathan Research Foundation

NGO : Non Governmental Organisation

RET : Rare, Endemic and Threatened

M S SWAMINATHAN RESEARCH FOUNDATIONThird Cross Road, Taramani Institutional Area,

Chennai - 600 113 IndiaPhone: +91-44-2254 1229, 2254 2698, 2254 1698, 2254 2699

Fax: +91-44-22541319E-mail: [email protected]

Web: www.mssrf.org

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Dysoxylum malabaricum - IUCN · 2016. 5. 19. · Images: Front Cover: Backdrop: habit of Dysoxylum malabaricum, an majestic tree Traditional lamp lighted on Marotty (Hydnocarpus pentandra)