16 Worldview s and Integra tion role in maintaining their sacred grove and have a unique tradition of worship, dance and music, which are part of their tradition and culture (Bhagwat et al 2005b). Sacred groves have also served as areas where members of the communities who are the original inhabitants of Kodagu – namely, Kodava, Ammakodava, Airi, Heggade, Koyava, Kumbaara, Kudiya, Maleya, Golla, Kaniya, Panika, Banna, Kapaala, Kembati, Hajaama, Madivaala, Maeda, Adiya, Jamma Mapilla, Koleya, Vokkaliga Gowda, Jammada Gowda, Lingayatha, Kuruba, Yerava, Brahmin, Aadhi Karnataka and Haalumatha – got together during festivals promoting communal harmony. Each family in a village has a definite responsibility to the sacred grove and the deity and a member of one specific family in the village is recognised as the Thakka. Families who owe allegiance to the deity and grove follow this tradition religiously. The custom, culture and traditions with regard to the sacred grove and the deities are identical throughout Kodagu and are a part of the tradition of Kodagu from time immemorial. In most Kodagu communities, women are the traditional healers who perform their duties without any expectation of remuneration. They conserve, preserve and teach their daughters to likewise be traditional healers. Many home remedies and even complex treatment of humans and livestock is carried on by their tradition. However, loss of habitats and lack of interest for traditional healing is responsible for the diminution of this tradition. Today many other formal institutions like the Forest Department, research institutions and NGOs have joined hands with local communities in conservation of sacred groves through various programmes, such as public awareness campaigns at various sacred groves festivals, exhibitions, street plays, and video shows to educate the local community regarding the relevance and relative importance of the existence of sacred groves in the larger landscape. Involving college students and school children in documenting and creating awareness regarding the rich medicinal plant diversity in sacred groves, organising seminars, training programmes and interactive programmes for students, officials, temple committee members and the general public on various aspects of sacred groves are some of the ways sacred groves can be conserved and safeguarded. 112 In a project involving 300 middle schools, about 20 ecovolunteers from colleges were trained along with 1,000 teachers during July to December 2005. An educational package on sacred groves, which gave background and data sheets explaining both methodology and the information to be gathered, was given to the teachers to orient students. These teachers and students had earlier analysed their syllabi and textbooks and had developed a lesson plan manual for themselves, with chapters on water, soil, air, flora, fauna and energy and with local examples and activities. This led to transformative learning. Applying this learning element, the children collected and analysed data on the status of sacred groves using standard but abridged methods. They then exhibited their findings through charts, posters, photographs, skits and radio programmes to a wider audience, including their parents and other communities. A children’s festival in April 2006 made the authorities and the general public aware of the status of the sacred groves and the need for conservation of these sacred groves Conclusion The work of RCE Kodagu has demonstrated that while there are many folk healers and plenty of medicinal material in the region, a systematic study or database on healers, traditional knowledge and medicines are lacking. The partners also observed several systems of traditional medicine and healing but noted that the response from communities to these is unknown. At the same time there is a lack of access to good raw drugs from plants because of multifarious laws and the absence of a single window system. Improper regulation or implementation of laws on procurement, safeguards, cultivation, sustainable harvesting and conservation are responsible for poor access. Informal non-standard preparation of drugs is widely prevalent, which confuses people and leads to severe health disorders and failures in some cases. Non-disclosure of drug contents and lack of sharing on processes is leading to skepticism and fear among communities. There is no mechanism to ensure policy on conservation, preservation and propagation of medicinal plants, wildlife conservation and other material required in drug
Traditional Knowledge and Biodiversity
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