The role of traditional belief systems in conserving biological diversity in the Eastern Himalaya Eco-region of India

Janaki, M.; Pandit, Rohan; Sharma, Rishi Kumar

doi:10.1080/10871209.2020.1781982

Cited by 15 publications

(15 citation statements)

References 34 publications

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“…People born in the Year of the Goat, according to some Pwo Karen, should refrain from eating goat meat. These ndings were consistent with previous studies that reported the association between religious or cultural taboos and wildlife use (24,25), and several species-speci c taboos have their origins in beliefs that animals are religious symbols or even just as an aversion to the presence of toxins due to their poisons or unpleasant physical characteristics (26).…”

Section: Conclusion and Discussionsupporting

confidence: 92%

Beliefs, Taboos, Usages, and Health Perceptions Toward Wildlife Among Different Ethnicities in Tak and Mae Hong Son Provinces, Thailand

Suwannarong,

Amonsin,

Ponlap

et al. 2024

Preprint

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This concurrent qualitative study studied wildlife beliefs, taboos, usages, and health perceptions among ten ethnic groups in four communities in Tak and Mae Hong Son, Thailand, from November 2020 to January 2021. Sixty-five respondents were selected for their extensive knowledge and active participation in wildlife culture and beliefs. Twenty (30.8%) participated in in-depth interviews (IDIs), while 45 (69.2%) participated in eight focused group discussions. The results showed that different ethnicities have different wildlife contact beliefs, taboos, usages, and health perceptions. Wildlife contact and consumption were thought to spread diseases, and cultural beliefs and taboos have helped some ethnic groups preserve nature and wildlife. Various ethnic groups have passed down traditions prohibiting the consumption of certain wild animals. The results may support developing disease prevention and intervention strategies to promote health literacy about wildlife contact risks by adapting villagers' socio-cultural beliefs and context characteristics by ethnicity.

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Section: Conclusion and Discussionsupporting

confidence: 92%

Beliefs, Taboos, Usages, and Health Perceptions Toward Wildlife Among Different Ethnicities in Tak and Mae Hong Son Provinces, Thailand

Suwannarong,

Amonsin,

Ponlap

et al. 2024

Preprint

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“…These taboos guide people's conduct towards the misuse and over-exploitation of natural resources. However, Janaki et al (2021) note that the unique role played by these informal systems of taboo in the conservation of biodiversity has not been given due importance.…”

Section: Taboosmentioning

confidence: 99%

The ‘Bald’ Ecosystem: Indigenous Resource Governance and Restoration of Kivaa Forest, Kenya

Ng’ang’a

Kioko

Wairuri

et al. 2022

East Afr. j. environ. nat. resour.

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The Kivaa ecosystem was rich in biodiversity until the late 1940s. Following human-induced conversion through logging and uncontrolled extraction of trees for charcoal, timber, and herbal medicine, the ecosystem changed progressively between the 1950s and the early 2000s, culminating in a ‘bare’ landscape. For over 50 years, the hill resembled a baldhead, thus befitting its name Kivaa (Kamba for baldhead). Natural springs dried and could no longer supply fresh water. Increased human action completely decimated vegetation cover, and the remaining wildlife migrated in search of habitat. Conversion of the ecosystem coincided with an increase in poverty, diseases, and social problems, which the local community associated with supernatural punishment. Since the last decade, however, community-led efforts to restore the ecosystem using indigenous resource governance mechanisms have witnessed a form of landscape reorganisation. The ecosystem is increasingly regaining its former glory. In this research article, we examine the local adoption of eco-cultural beliefs and practices for the conservation of nature. Further, we interrogate questions of commitment and enforcement of traditional rules against the backdrop of rising demand for forest resources. A qualitative study under the cross-sectional research design and qualitative data collection methods were utilised in ascertaining the conservation methods used in conserving the Kivaa Indigenous Forest from purposively and non-probability sampled respondents of 100. The study revealed that some of the eco-cultural beliefs and practices adopted include the use of shrines, taboos and myths, customary laws, rules and regulations and rituals. Adherence to traditional norms and values for the conservation of nature obtains favour because the governance system builds on traditional systems. The questions of commitment and enforcement, though linked to supernatural power, remain rather problematic, particularly due to generational problems, immigration, population increase, growing demands for natural resources, and changing attitudes.

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“…For example, Ocimum sanctum is now common on each Hindu homestead. Likewise, in a comprehensive study documenting role of traditional beliefs in Eastern Himalayan tribes of Arunachal Pradesh, Janaki et al (2020) reported that out of the 15 tribes surveyed, 14 tribes exhibited taboos against the extraction of ungulates and carnivores. It was found that, of the 28 mammals protected by taboos and beliefs, 8 were endangered, 13 were vulnerable and 6 were near threatened species as per the IUCN Red List.…”

Section: Cultural Servicesmentioning

confidence: 99%

Cultural dimensions of sacred forests in the Western Ghats Biodiversity Hot Spot, Southern India and its implications for biodiversity protection

Patwardhan

Ghate

Mhaskar

et al. 2021

Int. j. anthropol. ethnol.

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Sacred groves are relict forests dedicated to local deities that have been informally protected and managed by local communities over centuries. To gain greater insights into underlying sociocultural reasons for protection, and possibilities of strengthening such efforts, a study has been undertaken in 66 sacred groves in the Maharashtra State of Western Ghats biodiversity hot-spot in India, which shows different facets of human-nature relationships. Primary data on size, ownership, deity, religious aspects and awareness amongst the local people was collected through site visits, semi-structured interviews, and by participating in village meetings. It was observed that village councils owned 48% of the groves as against temple trusts (41%) and forest department plus individually owned groves (11%). Nearly 52% of the groves have an area less than one-half hectare. Forty-seven percent of the groves have male deities, 29% female deities and 26% were dedicated to spirits. Eighty percent of the local people were aware of cultural and religious aspects associated with the groves, whereas awareness about ecological and utilitarian values declined steeply to less than 20% of the population, necessitating the explanation of scientific conservation values of these critical ecosystems to the local people. The paper also discusses the significance of such studies in connection with the relevant UN Sustainable Development Goals and AICHI Biodiversity targets. In addition, it also discusses links with national biodiversity targets and how legal provisions under India’s Biological Diversity Act (2002) can be used to benefit both the ecosystem and the cultural values of the people, and how such informal institutions can be strengthened under formal protection mechanisms.

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The role of traditional belief systems in conserving biological diversity in the Eastern Himalaya Eco-region of India

Cited by 15 publications

References 34 publications

Beliefs, Taboos, Usages, and Health Perceptions Toward Wildlife Among Different Ethnicities in Tak and Mae Hong Son Provinces, Thailand

Beliefs, Taboos, Usages, and Health Perceptions Toward Wildlife Among Different Ethnicities in Tak and Mae Hong Son Provinces, Thailand

The ‘Bald’ Ecosystem: Indigenous Resource Governance and Restoration of Kivaa Forest, Kenya

Cultural dimensions of sacred forests in the Western Ghats Biodiversity Hot Spot, Southern India and its implications for biodiversity protection

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