Phytosociological studies of the sacred grove of Kanyakumari district, Tamilnadu, India

Sukumaran, S.; A, Pepsi; SivaPradesh, D. S.; Jeeva, Solomon

doi:10.22271/tpr.2018.v5.i1.006

Cited by 5 publications

(3 citation statements)

References 10 publications

(11 reference statements)

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“…Working on phytosociology of Hulikal state forest Vinayaka & Krishnamurthy (2016) reported a total of 231plant species out of which 96 are trees followed by 53 herbs, 51 shrubs and remaining 31 are climbers. Sukumaran et al (2018) has been recorded 36 trees, 18 shrubs, 26 herbs and 22 climbers in Muppuram sacred grove of Kollencode, Tamilnadu. The upper storey vegetation was covered by tall trees with epiphytic growth of lichens, bryophytes, ferns and orchids.…”

Section: ( )mentioning

confidence: 99%

Phytosociological and floristic evaluation of Kuldiha Wildlife Sanctuary, Odisha, India

Rout¹,

Panda²,

Panda³

2018

Trop. Plant Res.

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The present paper documents the findings of phytosociological attributes which have been carried out in tropical moist deciduous forest of Kuldiha Wildlife Sanctuary, Odisha, India. The main objectives of this study are to identify, characterize and classify the vegetation community which is naturally distributed in the forest reserve. The vegetation sampling and data analysis were done following standard procedures. One hundred and eight plant species belonging to 38 families in the form of 38 species of trees, 38 species of shrubs and 32 species of herbs are documented. The most common plant species based on importance value in tree, shrub and herb layers are Terminalia tomentosa (IVI-292.27), Shorea robusta (RVI-50.89) and Croton roxburghii (RVI-17.11) respectively. Euphorbiaceae is found to be most dominant family. The incidence of fire, livestock grazing and other anthropogenic disturbance are responsible for depletion of the old and uneven age structure of forest. This study provides baseline information on the dry forests of Kuldiha Wildlife Sanctuary. Appropriate conservation and management can considerably improve the botanical value of Kuldiha Wildlife Sanctuary, and consequently their value for other life forms.

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Section: ( )mentioning

confidence: 99%

Phytosociological and floristic evaluation of Kuldiha Wildlife Sanctuary, Odisha, India

Rout¹,

Panda²,

Panda³

2018

Trop. Plant Res.

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“…Pastoral communities adapted the traditional pasture conservation practices as an alternative measure for restoring and strengthening the health of rangelands to sustain their productivity and livelihoods [1,[31][32][33][34][35]. In Asia particularly India, the system known as "sacred groves" is preserved for the purpose of social-cultural and religious practice [33,[36][37][38]. In the Middle East on the other hand they practice imā as a reserved pasture, whereby trees and grazing lands are secured from indiscriminate harvest on a temporary or permanent basis [39].…”

Section: Introductionmentioning

confidence: 99%

Sustaining indigenous Maasai Alalili silvo-pastoral conservation systems for improved community livelihood and biodiversity conservation in East African rangelands

Hezron,

Ngondya,

Munishi

2024

PLoS ONE

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Alalili system is one among the fewest remnant African indigenous and local knowledge systems that is traditionally practiced by Maasai pastoral communities to conserve certain portions of rangeland resources such as pastures and water for subsequent grazing during dry seasons. Despite its existence, East African rangelands face diverse threats from tenure security, unsustainable practices, climate, and land-use change that are notably endangering the biodiversity, livelihoods, and ecosystems in the landscape. Like other indigenous conservation systems, the sustainability of Alalili systems is being threatened, as Maasai communities are in transition due to continuous socio-cultural transformations coupled with increased livestock and human populations. We aimed to capture and document the existing occurrence and potential of Alalili systems as a pathway to improve resilience and sustain both biodiversity conservation and community livelihoods in rangeland areas of northern Tanzania. A cross-sectional research design was applied with the adoption of both purposive and stratified random sampling techniques to distinctively characterize the Alalili systems by land use and tenure types. Our results identified the existence of both communal and private Alalili systems. Their sizes varied significantly across types (t = 4.4646, p < 0.001) and land uses (F = 3.806, df = 3, p = 0.0123). While many (82%) of these Alalili systems are found in the communal land, our observations show a re-practice of Alalili systems in the private land is considered largely a re-emerging strategy for securing pastures in the face of local and global change. More than half (73%) of Alalili systems were found within game-controlled areas with little representation (about 8%) in non-protected land. Therefore, their sustainability is threatened by anthropogenic and climatic pressures, making their persistence more vulnerable to extinction. We recommend mainstreaming these practices into core pasture production and management areas, facilitating their reinforcement into policy and practices.

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“…These sacred groves may range in size from a group of few trees to a forest of trees [3]. Groves are important reservoirs of biodiversity, preserving indigenous plant species and serving as asylum of Rare, Endangered and Threatened (RET) species [4]. Even the smallest groves often harbor some olden magnificent specimens of trees and climbers [5].…”

Section: Introductionmentioning

confidence: 99%

Floristic and Phytosociological Studies of the Sacred Grove, Kayyath Nagam Kavu, Kannur District Kerala, India

Jeeshna¹

2020

PLANT

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Religious and traditional beliefs, cultural mores, and practices play a crucial role in the conservation of environment and biodiversity. Sacred groves are patches of land that are communally protected with religious zeal. Kerala is one of the states in India, where the sacred Groves are widely distributed from the West Coast to the Eastern high lands. Most of the sacred groves in Kerala are associated with water tanks, ponds, springs or streams. Many sacred groves are located in catchments near the origins are springs or streams. The present investigation reveals the ethanobotanical and phytosociological attributes of various plant species present in the sacred grove, Kayyath Nagam Kavu, Thaliparamba. 50 vascular plant species were enumerated from the sacred grove. Based on the calculations of frequency, density and abundance, IVI of each species was calculated. Of the various plant species available in the study area, the species Hopea ponga secured highest IVI of 32.612. The other species like Canthium rheedi, Scleria lithosperma were also showing highest IVI. In this site lowest IVI was shown by Rungia pectinate, Justicia nagpurensis, Jasminum malabaricum, Pongamia pinnata, Mallotus philippensis, Olderlandia auriculata and Piper nigrum.

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Phytosociological studies of the sacred grove of Kanyakumari district, Tamilnadu, India

Cited by 5 publications

References 10 publications

Phytosociological and floristic evaluation of Kuldiha Wildlife Sanctuary, Odisha, India

Phytosociological and floristic evaluation of Kuldiha Wildlife Sanctuary, Odisha, India

Sustaining indigenous Maasai Alalili silvo-pastoral conservation systems for improved community livelihood and biodiversity conservation in East African rangelands

Floristic and Phytosociological Studies of the Sacred Grove, Kayyath Nagam Kavu, Kannur District Kerala, India

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