Journal of Threatened Taxa |
www.threatenedtaxa.org | 26 May 2021 | 13(6): 18647–18650
ISSN 0974-7907 (Online) | ISSN 0974-7893
(Print)
https://doi.org/10.11609/jott.6421.13.6.18647-18650
#6421 | Received 16 July 2020 | Finally accepted 29 April 2021
A unique archetype of
conservation in Himachal Pradesh, western Himalaya, India
Rupali Sharma 1 ,
Monika Sharma 2 , Manisha Mathela 3 ,
Himanshu Bargali 4 & Amit Kumar 5
1–5 Wildlife Institute of India, Chandrabani, Post Box # 18, Dehradun, Uttarakhand 248002,
India.
1 rupalisharma060@gmail.com, 2
monika.iirs@gmail.com, 3 manishamathela@gmail.com, 4 himanshubargali@rediffmail.com,
5 amit@wii.gov.in (corresponding
author)
Editor: Anonymity requested. Date of publication: 26 May 2021 (online & print)
Citation: Sharma, R., M. Sharma, M. Mathela,
H. Bargali & A. Kumar (2021). A unique archetype of
conservation in Himachal Pradesh, western Himalaya, India. Journal of Threatened Taxa 13(6): 18647–18650. https://doi.org/10.11609/jott.6421.13.6.18647-18650
Copyright: © Sharma et al. 2021. Creative Commons Attribution 4.0 International
License. JoTT
allows unrestricted use, reproduction, and distribution of this article in any
medium by providing adequate credit to the author(s) and the source of
publication.
Funding: United Nations Development Programme (UNDP) and Global Environment Facility (GEF).
Competing interests: The authors declare no competing interests.
Acknowledgements: The authors are thankful to the
Director and Dean, Wildlife Institute of India, Dehradun for institutional
support. United Nations Development
Programme and Global Environment Facility are acknowledged for funding for
funding the SECURE Himalaya project and Himachal Pradesh Forest Department for
continuous field support and encouragements.
Abstract: Owing to numerous emerging
threats to biodiversity, its conservation has been of paramount importance in
today’s world. Interestingly, many
modern practices have been followed globally for the conservation of natural
resources, yet traditional conservation practices that could set an excellent
example need to be explored worldwide.
Keeping this in view, the current communication aims to highlight a
unique conservation method that has been practiced in the remote and cold-arid
region of the state of Himachal Pradesh in the western Himalaya. Locally known as ‘Praja
Mandal’, this indigenous system of conservation needs to be addressed and
adopted nationwide with an eye towards a
sustainable ecosystem.
Keywords: Conservation, Himalaya, Praja Mandal, sacred grove, traditional knowledge.
The Himalaya, a massive
biodiversity hotspot supplying ample ecosystem services, is one of the active
and youngest mountain ranges in the world (Roy & Purohit 2018). Covering a vast area of >2500km long and 80–300
km wide amidst five countries, India shares 12 states with 95 districts,
eventually known as the Indian Himalayan Region (IHR). The region is quite rich in endemic and
threatened flora and fauna such as Panthera
uncia (Snow Leopard), Moschus
moschiferus (Musk Deer), Pinus gerardiana (Chilgoza), Betula utilis
(Bhojpatra), Aconitum heterophyllum
(Atis), and Nardostachys
jatamansi (Jatamansi)
(Singh & Kumar 2017). Conservation
of biodiversity holds importance for the steady flow of ecosystem services as
well as for ecological balance. Notably,
in order to conserve these natural resources, native knowledge has been of
paramount importance to land productivity, food security, and ensuring
environmental conservation (Sillitoe 2017).
It acts as a bridge between culture and nature, so as to aid the process
of conservation and management of biological resources (Reimerson
2013; Potts 2017). These time-honored ideas with a deep understanding of protecting
natural resources are primitive and transfer from one generation to another.
Several developed countries have
been practicing many forest policies and conservation programs for the preservation
of their natural resources,, on the other hand, some developing
countries have documented their traditional practices for sustainable
environment conservation (Ens et al. 2015; Aya & Waswa 2016). For instance, sustainable management of
forests by Cordillera communities in Philippines has continued to thrive with
their limited resources and habitat whilst following their cultural practices
of conservation (Camacho et al. 2015).
Therefore, blending indigenous and modern practices will be a boon for
conserving resources (Reniko et al. 2018). Concerning this, Mavhura
& Mushure (2019) also suggested
documentation of indigenous practices and mainstreaming in the teaching and
learning pedagogy.
In India, especially IHR, limited
studies have been undertaken and reported conserving biodiversity through
traditional practices. An excellent
example of conservation of medicinal plants was reported in the sacred groves
of Manipur where rare species are preserved that are already extirpated in the
locality (Khumbongmayum et al. 2005). Similarly, the sacred land of Tholung, Silkkim has put forward
a perfect example of analogy between culture and ecosystem (Arora 2006). In Uttarakhand too, taboos and sacred grooves
act as a tool for biodiversity management through people’s participation (Anthwal et al. 2010; Kumar et al. 2013). Furthermore, in Himachal Pradesh (HP),
traditional practices and local cultural beliefs play a significant role in the
sustainable conservation of the ecosystem and its services (Kandari
et al. 2014). In HP, a few areas such as
Shivbadi (Una), Murari, and
Naina Devi (Mandi) have been studied in terms of
ethno-botany and ethno-medicine of sacred groves (Jaryan
et al. 2010; Sharma et al. 2015).
Although, HP is known to have the largest number of ca. 5,000 sacred
groves in the country (Kandari et al. 2014), there is
poor documentation of indigenous conservation practices and the floristic and
faunistic composition of known sacred groves.
The current communication aims to highlight a unique and indigenous
archetype, popularly known as ‘Praja Mandal’ in the Pangi Valley (32.1916–33.2183 0N and
75.75–77.059 0E) of HP in the western Himalaya, India (Image
1). The valley mainly lies in the rain
shadow or cold-arid zone with scanty rainfall (<800mm) and relatively high
snowfall. Covering a total area of
1,601km2 with 16 village councils (locally known as panchayat) and
60 villages inhabited by Pangwals and
Bhots (local communities), the valley has 18,868
human population (GOI 2011). ‘Praja’ means community and ‘Mandal’ is federation and it
exists solely in the Pangi Valley of HP. This local practice of conservation has been
successful in protecting the wild resource base of not only medicinal and
aromatic plants, but also managing the resources such as timber fuelwood,
fodder, and non-wood forest products by designating a forest or community
forest as a separate conservation unit.
Depending on the number of villages included in a village council (Panchayat),
there can be more than one Praja in a council. During British rule, Praja
Mandal was a part of the Indian Independence movement in the 1920s where the
people fought for their democracy and similar rights against the princely
states and British administrators.
Presently, however, the concept of Praja
Mandal has been directed towards conservation of local biodiversity (Image 2).
Locally known as the Praja Mandal, it is entirely governed by a village council
with one member from each family.
Owing entirely to a
community-based approach, decisions on
matters such as conservation of natural resources and social issues are
of prime importance in this archetype.
Furthermore, the local inhabitants in a Praja
Mandal have their rights as well as limitations to the conservation ethos of
biological resources. In order to
prevent exploitation as well as sustainable management of the community
forests, the forested area confined to a particular village are closed for a
defined number of years with a set of rules framed by the Praja
Mandal. As per the community rules and
regulations, no legal jurisdiction is required as the Praja
Mandal through its council penalizes the offenders. Boycotting violators from their regular
rights is a major penalty in this system along with a deposit of tangible goods. A Praja Mandal
includes ‘pradhan’ (village head), ‘up-pradhan’ (sub-head), cashier, secretary, ‘chad’ & ‘batwar’ (messengers), and ‘swar’
or ‘bhoti’ (cook) in its hierarchy. The penalty is determined case by case basis
such as INR 5,000–10,000, 40kg ‘atta’ (whole wheat
flour), 10kg ‘ghee’ (clarified butter), and a goat for cutting a tree or
harvesting medicinal plants from their community land. Additionally, taboos also play a vital role
in the conservation practices of locals; for instance, Betula utilis forests around monasteries have been conserved
in such a way that even collection of fallen barks and twigs is not
permitted. Although, this unique
practice has remained intact in community forests of Pangi
Valley in western Himalaya, it needs to be promoted and practiced for the
sustainable utilization of wild resources in other regions of the country and
set an example worldwide.
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