Evs

High forest (woodland) High forest is a term for a woodland or forest with a well-developed natural structure. It is used in both ecology and woodland management, particularly in contrast with even-aged woodland types such as coppice and planted woodland. In a high forest the trees range in age from young seedlings and saplings through to mature trees and veteran trees, and there are well-developed layers of canopy trees, shrubs and ground vegetation, as well as occasional clearings. High forest may occur as a result of the natural development of woodland without human interference, or it may be created and maintained through deliberate management. It usually has greater biodiversity than even-aged woodland, because it has a greater range of microhabitats within it (thus providing niches for more organisms), and because it is more similar to the natural woodland to which woodland organisms are adapted. Once fully established, high forest may require less regular woodland management than some other woodland types such as coppice, and for this reason (as well as the potential for increased biodiversity), it is sometimes chosen as a deliberate management aim for neglected woodland. In many climates, a lack of woodland management in plantation or coppice may eventually produce high forest, as trees fall and new ones grow. However, this natural process is likely to take many decades on its own, and so deliberate thinning and selective felling may be used to speed up development of high forest. Ecotone From Wikipedia, the free encyclopedia An ecotone is a transition area between two adjacent but different plant communities, such as forest and grassland. It may appear on the ground as a gradual blending of the two communities across a broad area, or it may manifest itself as a sharp boundary line. Changes in the physical environment may produce a sharp boundary, as in the example of the interface between areas of forest and cleared land (Krummholz). Elsewhere, a more gradually blended interface area will be found, where species from each community will be found together as well as unique local species. Mountain ranges often create such ecotones, due to the wide variety of climatic conditions experienced on their slopes. They may also provide a boundary between species due to the obstructive nature of their terrain; Mont Ventoux in France is a good example, marking the boundary between the flora and fauna of northern and southern France. Most wetlands are ecotones. Ecotones are particularly significant for mobile animals, as they can exploit more than one set of habitats within a short distance. This can produce an edge effect along the boundary line, with the area displaying a greater than usual diversity of species. The phenomenon of increased variety of plants as well as animals at the community junction is called the Edge effect and is essentially due to a locally broader range of suitable environmental conditions or ecological niches. The word was coined from a combination of eco(logy) plus -tone, from the Greek tonos or tension – in other words, a place where ecologies are in tension.

Sacred groves of India From Wikipedia, the free encyclopedia Jump to: navigation, search For the article about sacred groves in general, see Sacred grove Sacred groves in India refer to forest fragments of varying sizes, which are communally protected, and which usually have a significant religious connotation for the protecting community. Hunting and logging are usually strictly prohibited within these patches. [1] Other forms of forest usage like honey collection and deadwood collection are sometimes allowed on a sustainable basis. Sacred groves did not enjoy protection via federal legislation in India. Some NGOs work with local villagers to protect such groves. Traditionally, and in some cases even today, members of the community take turns to protect the grove. [2] However, the introduction of the protected area category community reserves under the Wildlife (Protection) Amendment Act of 2002 has introduced legislation for providing government protection to community held lands, which could include sacred groves. Indian sacred groves are sometimes associated with temples / monasteries / shrines or with burial grounds (which is the case in Shinto and Ryukyuan religion-based sacred groves respectively in Japan). Sacred groves may be loosely used to refer to other natural habitat protected on religious grounds, such as Alpine Meadows. Historical references to sacred groves can be obtained from ancient classics as far back as Kalidasa's Vikramuurvashiiya. [edit] Beliefs Typically, such groves are associated with the concept of a "presiding deity". While most of these sacred deities are associated with local Hindu gods, sacred groves of Islamic and Buddhist origins, and some based on smaller local religions and folk religions (like the folk deities ayyanar and amman ) are also known of. There are over 1000 deities associated with sacred groves in the states of Kerala and Karnataka alone. In Kodagu in Karnataka the martial community of Kodavas maintained Deva kadus dedicated to Aiyappa the forest god. [edit] Locations Sacred groves are scattered all over the country, and are referred to by different names in different parts of India. Sacred groves occur in a variety of places - from scrub forests in the Thar Desert of Rajasthan maintained by the Bishnois, to rain forests in the Kerala Western Ghats. Himachal Pradesh in the North and Kerala in the South are specifically known for their large numbers of sacred groves. The Kodavas of Karnataka alone maintained over a 1000 sacred groves in their region. [3] Around 14,000 sacred groves have been reported from all over India, which act as reservoirs of rare fauna, and more often rare flora, amid rural and even urban settings. Experts believe that the total number of sacred groves could be as high as 100,000. [4] [5] It is estimated that around 1000 km² of unexploited land is inside sacred groves. Some of the more famous groves are the kavus of Kerala, which are located in the Western Ghats and have enormous biodiversity; and the law kyntangs of Meghalaya - sacred groves associated with every village (two large groves being in Mawphlang and Mausmai) to appease the forest spirit. Among the largest sacred groves of India are the ones in Hariyali, near Ganchar in Chamoli District of Uttarakhand, and the Deodar grove in Shipin near Simla in Himachal Pradesh. Kodagu, a small region of about 4000 sq.km. in Karnataka, had over a 1000 sacred groves. No of State Local name References groves Andhra 750 B. R. P. Rao [6]

Pradesh Arunachal Pradesh

65

Assam

40

Chhattisgarh

600*

Goa

NA*

Gujarat Haryana Himachal Pradesh

29* 248 5000

Jharkhand

21*

Karnataka

1424

Kerala Madhya Pradesh

2000

Maharashtra

1600

Manipur

365

Meghalaya

79

Orissa

322*

Pondicherry

108

Rajasthan

21*

9*

Gumpa (since to monasteries) Than, Madaico Sarna, Mandar, Budhadev

forests attached Dudley et al. [7]

Devlas, SERBC document [8]

Deo bhumi Sarna more than 500 " Jaherthan" in Godda of Marine Carrin [9] Jharkhand<Saurabh Gunjan>[email protected] Devarakadu, Gadgil et al. [10] Devarkan Kavu M. Jayarajan [11] Devkot, Matikot, Devsthali, Budhadev Deorai/Devrai (Pune, Ratnagiri, Waghchaure et al. Raigarh, Kolhapur [12] districts) Gamkhap, Mauhak Khumbongyam et (sacred bamboo [13] al. reserves) Law kyntang, Upadhyay et al. [14] Law lyngdhoh Jahera, Thakuramma Ramanujam et al. Kovil Kadu [15] Oran Jodhpur, Kenkri Vani Shamlat (Alwar), Jogmaya Gumpa (since to monasteries)

Sikkim

56

Tamil Nadu

503

Kovil Kadu

Uttarakhand

18*

Deobhumi,

deh,

(Jaiselmer, Bikaner), (Ajmer), (Mewar), Devbani forests S. S. Dash [16] attached Dudley et al. [7] M. Amrithalingam [17]

Bugyal Anthwal et al. [18]

(sacred alpine meadows) Garamthan, Harithan, West Bengal 670* Jahera, Sabitrithan, R. K. Bhakat [19] Santalburithan All numbers are quoted from the records of the C.P.R. Environmental Education Centre of the Government of India. Starred numbers are likely to increase. The centre also maintains a complete list of identified sacred groves in India, most of which is online. [20] [edit] Uses Traditional uses: One of the most important traditional uses of sacred groves was that it acted as a repository for various Ayurvedic medicines. Other uses involved a source of replenishable resources like fruits and honey. However, in most sacred groves it was taboo to hunt or chop wood. The vegetation cover helps reduce soil erosion and prevents desertification, as in Rajasthan. The groves are often associated with ponds and streams, and meet water requirements of local communities. They sometimes help in recharging aquifers as well. Modern uses: In modern times, sacred groves have become biodiversity hotspots, as various species seek refuge in the areas due to progressive habitat destruction, and hunting. Sacred groves often contain plant and animal species that have become extinct in neighboring areas. They therefore harbor great genetic diversity. Besides this, sacred groves in urban landscapes act as "lungs" to the city as well, providing much needed vegetation cover. [edit] Threats Threats to the grove include urbanization, over-exploitation of resources (like overgrazing and excessive fuelwood collection), and environmental destruction due to religious practices. While many of the groves are looked upon as abode of Hindu gods, in the recent past a number of them have been partially cleared for construction of shrines and temples. [4] Other threats to the sacred groves include invasion by invasive species, like the invasive weeds Chromolaena odorata, Lantana camara and Prosopis juliflora. [edit] Traditions A large number of distinct local art forms and folk traditions are associated with the deities of sacred groves, and are an important cultural aspect closely associated with sacred traditions. Ritualistic dances and dramatizations based on the local deities that protect the groves are called Theyyam in Kerala and Nagmandalam, among other names, in Karnataka. Often, elaborate rituals and traditions are associated with sacred groves [21], as are associated folk tales and folk mythology.

Bishnois

The Bishnois are a community of nature worshippers in the state of Rajasthan, India. They also have a sizeable presence in the neighbouring states of Uttar Pradesh, Madhya Pradesh, Maharashtra, Gujarat,Haryana, Punjab and Delhi. •

Origin of the Bishnois The sect was founded by Guru Jambheshwar (b. 1451) after a drought in the Marwar region of India. He made a community having 29 principles to follow thus Bishnoi translates as Twenty-niners. Further, the Guru directed the worship of lord Vishnu (Bishnu). Killing animals and the felling of trees was banned. One of his 29 principles states "jeev daya palni, runkh lilo nahi dhave" which means to protect trees and animals, thus trees and animals are considered to be sacred by the Bishnois. Worship Places Belongs to Bishnois Worship places of Bishnois situated in a small village called MUKAM at Nokha Tehsil in Bikaner District Rajasthan. Other places belongs to Bishnois are SAMRATHAL DHORA situated 3 km from Mukam, Pipasar, Jangloo, Lohat, Lodipur(UP) etc. Lovers of animals and plant life Khejri, Prosopis cineraria tree. Bishnois are strong lovers of wild animals. It is because of their protection that in Bishnoidominated areas, deer and antelope (such as blue bulls, black bucks, chinkaras and chowsinghas) are seen grazing peacefully in their fields despite the fact that the State of Rajasthan where the Bishnois mainly live, faces severe water shortages. In recent years, the Bishnoi community has launched strong protests against the killing of black bucks by Salman Khan, a Bollywood film star and Mansur Ali Khan of Pataudi, a former Indian cricketer. Noted chartered accountant and social activist Mangilal Bishnoi led the demonstration against actor Salman Khan in Mumbai. In New Delhi, Mr. Sharvan Bishnoi(sharan) given the notice to Menaka Gandhi, Salman Khan was convicted on the evidence of Bishnoi witnesses.[citation needed] Amrita Devi and the Khejarli Massacre Cenotaph of Bishnoi martyrs at Khejarli, who laid down their lives in 1730 AD protecting trees Main article: Khejarli#Origin of Chipko_movement On a Tuesday (the 10th day of the month of Bhadrapad, according to the Indian lunar calendar, in 1730 AD, Amrita Devi, a Bishnoi woman was at her home with her three daughters, Asu, Ratni and Bhagu bai, when she learned that a number of people had descended on their otherwise sleepy village of Khejarli, named after "Khejri" (Prosopis cineraria) trees, found in abundance in the village. The people were a party of men sent by Maharaja Abhay Singh, the ruler of the kingdom of Jodhpur, in the Marwar region; their mission was to fell green Khejri trees to burn lime for the construction of the Maharaja's new palace and there was a lot of greenery in the Bishnoi villages even in the middle of the Thar Desert. The martyrdom of Amrita Devi

Amrita Devi protested against the Maharaja's men who were attempting to cut green trees as it was prohibited according to Bishnoi principles. The malevolent feudal party told her that if she wanted the trees to be spared, she would have to give them money as a bribe. She refused to acknowledge this demand and told them that she would consider it an act of insult to her religious faith and would rather give her life to save the green trees. At that point she spoke these words: Sar santey rookh rahe to bhi sasto jaan (If a tree is saved even at the cost of one's head, it's worth it) Having said these words she offered her head. The axes, which were brought to cut the trees, severed her head. The three young girls Asu, Ratni and Bhagu were not daunted, and offered their heads too. The Khejarli Massacre The news spread like wildfire. The Bishnois of Khejarli gathered and sent summons to their counterparts in eighty-three Bishnoi villages in the vicinity to come and decide on the next course of action. Since the supreme sacrifice by Amrita Devi and her daughters had not satisfied the royal party, and the felling of green trees was continued, it was decided that for every green tree to be cut, one Bishnoi volunteer would sacrifice his/her life. In the beginning, old people voluntarily started holding the trees to be cut in an embrace (as in the 20th century Chipko Movement). Despite many valiant old persons sacrificing themselves, the Hakim (the royal party's leader), Girdhar Das Bhandari, taunted the Bishnois that they were offering unwanted old persons. Soon, young men and women (including the recently married) and children were sacrificing themselves in a similar manner. There was pandemonium. The tree-felling party was badly shaken. With their mission unfulfilled, they left for Jodhpur to relay these events to the Maharaja. As soon as he learned about it, he ordered the felling of trees to be stopped. By that time, three hundred and sixty three (363) Bishnois, young and old, men and women, married and unmarried, rich and poor had already become martyrs. Khejarli Massacre aftermath Honouring the courage of the Bishnoi community, Maharaja Abhay Singh apologised for the mistake committed by his officials and issued a royal decree, engraved on a copper plate ordering the following: • All cutting of green trees and hunting of animals within the revenue boundaries of Bishnoi villages was strictly prohibited. • It was also ordered that if by mistake any individual violated this order, he would be prosecuted by the state and a severe penalty imposed. • Even members of the ruling family would not shoot animals in or near Bishnoi villages. World Environment Day World Environment Day is celebrated every year on 5th June. Bishnois also celebrate world Environment Day on 5th June at Bishnoi Bhanwan, New Delhi.

Joint Forest Management From Wikipedia, the free encyclopedia Jump to: navigation, search Joint Forest Management scheme at work in degraded forests of the Arabari forest range, West Bengal Joint Forest Management often abbreviated as JFM is the official and popular term in India for partnerships in forest management involving both the state forest departments and local communities. The policies and objectives of Joint Forest Management are detailed in the Indian comprehensive National Forest Policy of 1988 [1] and the Joint Forest Management Guidelines of 1990 of the Government of India[2]. Although schemes vary from state to state and are known by different names in different Indian languages, usually a village committee known as the Forest Protection Committee (FPC) and the Forest Department enter into a JFM agreement. Villagers agree to assist in the safeguarding of forest resources through protection from fire, grazing, and illegal harvesting in exchange for which they receive non-timber forest products and a share of the revenue from the sale of timber products.[3]. •

[edit] Origins Joint Forest Management originated in West Bengal accidentally at the Arabari Forest Range in West Midnapore, near Midnapore town in 1971. The major hardwood of Arabari is sal, a commercially profitable forest crop. Ajit K. Banerjee, a silviculturalist, working for the Forest Department as the Divisional Forest Officer, was conducting trials which were constantly being disturbed by grazing and illegal harvesting by the local populace. At the time there were no initiatives for sharing of forest resources between the government and the locals, with the government considering many of the locals no more than "thieves".[4] The forest official, against the suggestions of his co-workers, sought out representatives of eleven local villages and negotiated the terms of a contract with an ad hoc Forest Protection Committee. The initial program involved 612 families managing 12.7 square kilometres of forests classified as "degraded". 25% of profits from the forests were shared with the villagers. The experiment was successful and was expanded to other parts of the state in 1987. JFM is still in force at Arabari. [1] A few years later, Joint Forest Management was employed in the state of Haryana to prevent soil erosion and deforestation. In 1977, villagers were persuaded that instead of grazing on erosion-prone hills, building small dams would help agricultural output on areas currently under cultivation. The program led to reforestation of many hills in the state.[5] [edit] Current status After the initial successes in West Bengal and Haryana, the JFM schemes received national importance in the legislation of 1988 and thrust in the Guidelines of 1990. As of 2005, 27 states of the Indian Union had various JFM schemes with over 63,000 FPCs involved in the joint management of over 140,000 km² of forested land.[6] Nepal has also developed a system of community forest management on the lines of JFM.[7]