|
Sacred Groves in Dryland Sanctuaries Dedicating patches of forests to deities is one of the many ways of worshipping nature. These pockets of vegetation are called as Sacred Grove (SGs). Our study identified in all fifty-six sacred groves within and around the Balaram-Ambaji and Jessore sanctuaries in Gujarat. Some of these groves stand apart from the surrounding degraded conditions while others appear as a slight variation from the neighbourhood. Out of 56 sacred groves, 29 were studied to look into the history of SGs, the rules for accessing the grove, determining who was entitled to enter, what was the boundary and how allocation of usufruct was made, if at all. The study also looked into the management of the SGs and approach of conflict resolution. The eco-cultural interface, traditional beliefs, floristic composition and faunal diversity, nature and extent of threats were also looked into. The size of these twenty-nine groves ranged from one to seven acres. Ownership Pattern In terms of legal status, the sacred groves in the sanctuary area are situated on lands governed by Forest Department or Revenue Department or are owned by private individuals. In some of the places where ‘grampanchayat’ is the owner of a sacred grove, it collects money for the ‘pooja’ (prayer) and also looks after the development of the village. In Khuniya village, a charitable trust is registered formally to look after the sacred site. In Balaram Mahadev, a trust was established in 1952. The Rabari and Prajapati communities of Palanpur district mainly contributed in this regard. In Kantiyavas village, a priest looks after the Dungarpuri grove. The Bajothiya sacred grove is managed by a trust in Rampura village, and looked after by a priest who is paid Rupees 500 per month. The trust has shown interest in expanding the SG to the nearby forestland that has only ‘ganda bawal’ (Prosopis juliflora) trees at present. Income from the temple is utilised for the development of the shrine, construction of the bore well, and plantation of trees. Kedarnath Mahadev Kedarnath Mahadev temple is a few km from Balundra village situated in Jessore Mountain range, amongst a thick grove of trees. It is believed that the ‘kund’(water body) found here was earlier used by the Pandavas for drinking water and performing religious penance. Father of Chhaganji Maharaj of Balundra developed this site and named it after his grandfather Kedarnath. Since then the members of this family are working as priests. Over a century ago, the landlords of the six nearby villages decided that one bundle of wheat per field should be donated for the maintenance of Kedarnathji temple. These bundles are collected at one place in the village and wheat is threshed at the temple's expense. The grain is used for feeding visiting priests as well as birds. This rule is still followed very religiously. A farmer, who does not grow wheat, happily contributes equivalent amount of money. People do not stint in this regard. Floral Diversity Some 50 years ago, Jessore forest, surrounding Kedarnathji Mahadev temple used to be a thick forest. The species present in one km radius of the holy temple and their approximate number are: Eugenia jambu (15), Pongamia pinnata (150), Emblica officinalis (100), Ficus religiosa (200), coconut (5), Derris indica (100), Sterculia urens (50), Diospyros montana (300), banana (1), Tamarindus indica (50), Commiiphora wightii (150), Aegle marmelos (200). Also there are bamboo, Butea monosperma and medicinal herbs in abundance. Villagers claimed that there are some trees, which are more than 100 years old. Faunal Diversity It is home to numerous wild animals and birds like bear, leopard, hyena, fox, monkey, mongoose, snake, blue bull, peacock, paradise flycatcher, lesser golden backed wood pecker, Black redstart etc. Shri Chhaganji reveals that many a times bears are visible even during the daytime. During the last 50 years, the population of these animals has decreased considerably. Deforestation and hunting of animals has reportedly lead to decline in wildlife population. Management The rules and regulations vary regarding the nature and extent of access to men and women in various rituals, festivals and ceremonies that take place in the groves. Different norms are followed for determining the pattern of harvest of biomass from the groves. Management system of groves vary from one sacred grove to another. The sacred groves have been classified into two categories based on the rules and regulations.
Twelve groves with stringent regulations have been termed as strong groves. For example a particular community is not allowed to enter Visweshwar sacred grove. Similarly in Valteswar sacred grove ‘adivasis’ cannot take part in festivals associated with it. Women are not allowed access in Antarsha Dargah (we obviously find this disconcerting. :Ed). Whereas rest of the seventeen fall under the category of weak sacred groves, as their rules are not rigid. Strong Sacred Groves Antarsha Dargah (Danta), Balaram Mahadev (Balaram), Dharmta (Chitrasani), Gurumaharaj ni dhuni (Khermal), Iswani Mahadev (Iswani), Jognimataji-no-choro (Manpuriya), Kedarnath (Balundra), Kengmal Dungari-Khetlabapji (Kherani umbri), Makanpuri Maharajini Dhuni (Ukrada), Musadevi (Rupvas), Sankal Mata (Khemrajiya), and Thurmata (Rinchhdi). Contd....on next page |
