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Sarnas Sthals or Sacred Groves have emerged as a symbol of cultural and religious resurgence during the Jharkhand movement, as Adivasis seeks to enhance their organic religion. 'Sarna Movement' gained tremendous popularity among the Adivasis/Tribals in East-Central India, gaining momentum in the last two decades and has rekindled among tribal communities of Jharkhand an interest in their religion, culture, identity, land and language. The movement initiated socio-religious revivalism, which later extended to an appreciation for indigenous practices associated with land and forest. Despite the crucial role of Adivasi women in propagating Sarnaism and active participation in the Sarna Movements at the Parha level, they remain mostly on the sidelines of the larger political and religious movements in the region. They were even prevented from entering the Sarna Sthals (Sacred Groves) for prayers and worship. However, over time, the movement challenged this tradition and recognised the pivotal role played by women as custodians of Sarnaism and strengthened their Adivasi identity. [ABSTRACT FROM AUTHOR]

Sacred forests (SFs) also known as sacred groves are common in many parts of the world and have been protected through traditional methods. In Africa, the number of published studies on the significance of SFs in biodiversity conservation has constantly increased. This offers an opportunity to deploy a systematic review. This study aimed to carry out the first review of SFs in Africa to apply a systematic approach. A systematic literature search on the role of SFs in biodiversity conservation was conducted on Scopus and Google Scholar databases, and additional searches of articles were carried out manually in the reference lists. The search produced 61 papers in 19 countries in Africa that were published between 1995 and 2022. Majority of studies on SFs (44%; n = 27) reported in the reviewed literature were from West Africa as compared to other regions. Methodologically, 80% (n = 49) of reviewed studies lack comparative data with non-sacred areas. A great majority of papers (69%; n = 42) focused on the role of SFs in the protection of plant species, particularly at local/regional scales with no study conducted at international level. Although SFs have great potential for in situ conservation, they are increasingly threatened by anthropogenic pressure. To avoid further threats to SFs, custodians should be legally recognised as owners of SFs and efforts should be made to ensure that SFs are granted juristic personhood. Government should support the protection of SFs and recognise them in a way similar to the recognition given formal protected areas as they also protect vulnerable, threatened and critically endangered species. Existing policies that embrace cultural and religious practices should be implemented to help protect the remaining SFs.

The forests of the Western Ghats (WG) of India are a highly diverse ecosystem though altered over time by human interference. The Northern Western Ghats (NWG) differ in bioclimatic and geological characteristics from the rest of the Western Ghats, featuring a mix of forested and open landscapes. Human activities such as shifting cultivation, cutting, lopping, periodic fire, constructions (road and dam), and mining have further increased their fragmentation, leading to a decrease in biodiversity. While the region has been extensively investigated for its floristic diversity, quantitative ecological studies are limited. This review seeks to identify research gaps and new research directions in the forest ecology of the NWG by compiling various periodical studies carried out in the region. It covers various works on vegetation types, species diversity and composition, and forest degradation due to anthropogenic activities. We provide compiled comparative vegetation types applicable to the region. The present review also discusses works carried out on forest areas under various protection regimes, such as legally protected areas, sacred groves, and private forests, using quantitative and remote sensing tools. We believe that understanding the NWG as an entire unit using uniform methods is essential, and this review serves as an important step in achieving this. It provides a comprehensive overview of the NWG, which can be used to plan out future research in this region.

This study delves into the multifaceted nature of sacred groves within the Kwahu Traditional Area of Ghana, specifically focusing on the Kwaékese and Twendurase Mystical Sacred Groves. These groves represent unique community-conserved areas, intertwined with both spiritual and utilitarian motives. Simultaneously, the study delves into their ecological role in safeguarding perennial water sources and as repositories for endangered flora and fauna, preserving biodiversity in the face of expanding human activities. Furthermore, the research highlights the evolving role of sacred groves in response to contemporary challenges, such as population growth and deforestation. This study underscores the coexistence of spirituality and practicality in these unique ecosystems, shedding light on the multifaceted nature of sacred groves and their indispensable ecological significance. [ABSTRACT FROM AUTHOR]

The article investigates the influence of seasonal variations on zooplankton diversity and density on sacred grove freshwater in the Banapureeshwar temple pond at Kumbakonam, Thanjavur district in Tamil Nadu, India. The study identifies zooplankton species including copepods, Cladocera, rotifiers and ostracoda in the lentic ecosystem during the pre-monsoon, monsoon and post-monsoon.

Sacred natural sites are one of the most valuable ecosystems preserving the cultural integrity of different communities worldwide. Out of different sacred natural sites, sacred groves have acquired more importance due to spiritual theories and religious ethics. There are many sacred groves with diverse historical importance which are not yet been studied. The current study aimed to report the documentation and prominence established by the local community for the conservation of sacred groves in Assam during 2015 to 2017. Sacred groves were inventoried across the state, wherein sacred plants, people's perceptions, and anthropogenic disturbances were studied. Assam is a culturally rich state, and various ethnic communities conserved a total of 282 sacred groves covering an area of 672.48 ha, distributed within 23 AMSL to 955 AMSL. 83 tree species belonging to 68 genera and 38 families were listed, out of which 15 sacred trees were protected in the vicinity of the sacred groves. We observed a significant relationship between the cultural belief system and anthropogenic disturbances in the sacred groves, χ² (1, N= 768) =50.032, p<0.001. The record on the degree of anthropogenic disturbances revealed 51% of wood collection from sacred groves, followed by browsing/grazing activities (38%) and fire frequency of 11%. The result of our study has widened the perception of the need to conserve the sacred groves not merely for aesthetic but also for community implications intended for ecological significance. [ABSTRACT FROM AUTHOR]

In times of ecological crises, Ethiopian Orthodox Tewahedo church-forests are, as many suggest, sacred spaces of resilience and restoration. The need for community forest management and sustainable use of natural resources is said to be based on an 'eco-theology of Edenic forests' so, we ask, What can be said about conceptually defined entanglements between the theological perspective on so-called forest-churches and the ecologically oriented perspective that applies to so-called church-forests? What is the history and the present self-understanding of this phenomenon? Does it have a global dimension? How does a sacred text like Śənä Fəṭrät, with its theocentric theology and its reference to biblical testimony, create 'sacred spaces' in nature? The socio-ethical dimension of these church-forests is of high concern. For this, with an interdisciplinary focus, I refer to results given by existing research on the interrelations of oriental-orthodox theology, including its miaphysite Christology. Such an understanding includes reference to church architecture, biology, sociology, and on forestry in those areas of forest-churches. So we want to understand the specific religious and cultural significance of Ethiopian Orthodox Tewahedo church-forests. The relevance of these unique sacred groves cannot easily be compared to examples in other religions. But we may at least draw conclusions from other forms of Christianity and religiosity and their interpretation of common biblical and dogmatic traditions referring to the 'creation of God'. [ABSTRACT FROM AUTHOR]

The diversity, composition, and abundance of soil fungi from three sacred groves in Kerala, namely Iringole kavu of Ernakulam District, Kollakal Thapovanam of Alappuzha District, and Poyilkavu of Kozhikode District were analysed using Metagenomics analysis and Illumina sequencing. A total of 30,584, 78,323, and 55,640 reads were obtained from these groves, respectively. Ascomycota constitutes over 96% of the total fungi, making it the most abundant phylum, followed by Mortierellomycota, Basidiomycota, Chytridiomycota, and Rozellomycota. These phyla were subdivided into 20 classes, 40 orders, 83 families, 119 genera, and 135 species, while 1269 OTUs remained unidentified at the species level. Eurotiomycetes predominates the class, while the genus Talaromyces from the family Trichomaceae dominates the genera. Neocarmospora falciformis, Trichoderma lixii, and Candida ethanolic are the most abundant fungal species. Diversity analysis shows that Kollakal Thapovanam is rich in fungal species, while Poyilkavu is rich in biodiversity, with a high degree of dominance. Several species were found only in a particular grove and were absent in others and vice-versa, indicating high fungal specificity. Therefore, fungi have to be preserved in their original habitat. The Principal Coordinate Analysis revealed that each grove is distinct highlighting the importance of preserving the unique diversity of each sacred grove. In conclusion, this research provides valuable information about the soil fungal genera in their natural habitat. It emphasizes the need for more systematic research to understand the actual diversity and ecological role of fungi in sacred groves. This study is the first of its kind to analyse and compare soil fungal diversity in sacred groves using the metagenomics approach. [ABSTRACT FROM AUTHOR]

The worship of nature and natural entities has a rich and profound history in most ancient cultures that thrived on the planet. However, as civilizations advanced with technological and scientific innovations, the interconnectedness between nature and human beings gradually declined, and mankind separated itself from its natural habitats. But in many cultures across the world, communities still embody pantheistic traditions, thus showing a sustainable way of living with nature to the rest of the world. This paper explores the tradition of serpent worship and the practice of maintaining sacred groves known as 'sarpakavus' in the South Indian state of Kerala. 'Sarpakavu', translated as 'the sacred grove of serpent gods', are small but dense pockets of biodiversity that are believed to be the abode of serpent gods. Beyond cultural significance, these groves serve as hotspots of ecological diversity. This research delves into the cultural, ecological, and performative aspects of serpent worship within these spaces. focusing on the elaborate rituals of performance and worship associated with the serpent deities, the paper positions 'sarpakavus' (sacred serpent groves) of Kerala as an example of indigenous ecology that shows a model of a symbiotic way of living with nature. As Kerala is currently undergoing a rapid urbanization process of building highways, railways, and ports, this research highlights the need to protect and conserve the tradition of maintaining the existing 'sarpakavus' and their importance in sustaining the ecological balance of the region. [ABSTRACT FROM AUTHOR]

The article deals with the issue of sacralization of the tree image in the pre-Christian views of the Udmurts, the indigenous Finno-Ugric people, occupying the territory between the Kama and Vyatka rivers (the Republic of Udmurtia). The typology of objects of worship made of wood or its component parts is given. The following types are identified: temples, dedicated to the masters of Wild Nature, sacred groves, Kuala, ritual objects, lonely standing trees. The issue of protection of the revealed cult objects is considered: some of them have the status of cultural heritage sites as attractive places and monuments of archaeology, others form museum collections and are in state ownership, another part keeps a cult role and is under the control of prayer participants, who maintain the safety of the site with systems of restrictions and taboos. The use of some images as tourist and art objects is also noted.

Discospermum sphaerocarpum is a rare species in the tribe Coffeeae of the family Rubiaceae and its occurrence on the Madayippara lateritic plateau of the Kannur district of Kerala, southern India is discussed. This plant is endemic to southern India and Sri Lanka. In Kerala, this species was previously recorded from the low-altitude evergreen forests of Thiruvananthapuram district. The present study gives a detailed description, distribution and figures & images illustrating the diagnostic characters of D. sphaerocarpum for easy identification and conservation. [ABSTRACT FROM AUTHOR]

The term sacred grove‘ is used to denote an area of vegetation that is afforded special protection on religious grounds. In India, where sacred groves are known by a wide repertoire of local names, such places may be found right from the Himalayas up to the far South. Sacred groves host veneration of natural phenomena or elements of landscape, but also ancestral, local, folk or tribal gods and Sanskritised deities; the use of their resources is strictly regulated. Research studies on sacred groves in India often consider them to be a legacy of archaic economic forms, possibly harking back to the stage of hunters-gatherers, and an expression of a religiosity dating back to a remote, non-Aryan, pre-Vedic antiquity. However, main sources for our knowledge of Indian antiquity, namely the literary sources, provide no direct record of voices of such archaic societies. Nonetheless, the same sources allow us to highlight some important aspects of the sacredness anciently ascribed to vegetation, forest, and specific places therein. The present paper proposes to focus on the Brahmanical hermit‘s distinct relationship with the forest and examine some aspects related to food.

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In our opinion, rapid implementation of effective community-based management practices for these forest remnants may be the only hope for conserving their biodiversity while also supporting the collective empowerment and welfare of the communities who depend on them. Community managed forests and forest protected areas: an assessment of their conservation effectiveness across the tropics. Keywords: Biodiversity; community-based management; natural resources; sacred groves; social resilience; West Africa EN Biodiversity community-based management natural resources sacred groves social resilience West Africa 152 155 4 08/18/23 20230901 NES 230901 Sacred forests often comprise the last remaining native patches in the landscape, making them especially important reserves of natural resources for both local communities and biodiversity. [Extracted from the article]

Summary: Forests are the most important carbon pools among terrestrial ecosystems, and ensuring less disturbance of sacred groves might constitute a form of forest management for carbon sequestration and climate change reduction. The carbon contents in Zagros oak sacred groves and silvopastoral lands were compared to determine the carbon sequestration potential of these forests. Using a nested sampling design, we measured total carbon content (tC ha–1; aboveground tree biomass, aboveground sapling biomass, belowground biomass, soil organic carbon, leaf litter, herbs and grasses and dead wood and fallen stumps) in both forest groves and silvopastoral lands. The mean total biomass and mean total carbon content varied between sacred groves (453.8 t ha–1 and 338.79 tC ha–1, respectively) and silvopastoral lands (89.4 t ha–1 and 113.46 tC ha–1, respectively). Mean soil organic carbon was significantly lower (71.44 tC ha–1) in silvopastoral lands than in sacred groves (125.49 tC ha–1). The mean total sequestered carbon dioxide (CO2) was 1243.36 tCO2 ha–1 in the sacred groves and 416.40 tCO2 ha–1 in silvopastoral lands. We conclude that human activities have reduced the CO2 absorption capacity of the forests. The substantial disparities between the landscapes emphasize the need to restore damaged forests, and sacred groves might be a useful model for increasing carbon storage in these forests. [ABSTRACT FROM AUTHOR]

Plant species and its diversity significantly influence the spectral reflectance of vegetation. Shannon diversity values of 84 sacred groves are located in the Pathanamthitta district is derived with Sentinel-2 satellite image using a validated biodivMapR algorithm. Sacred groves are classified as low, medium, and high plant species diversity based on the estimated results. It gives that most of the sacred groves of Pathanamthitta district belongs to high diversity classification. A patchwork of different crops on diverse surfaces has significantly more spectral diversity than a single surface type. [ABSTRACT FROM AUTHOR]

The present study was conducted to record the ethnomedicinal plants and their uses in sacred groves of Rudraprayag district in Garhwal Himalaya, Uttarakhand. Field surveys were conducted to identify sacred groves and information was collected from local folks using structured questionnaires. Three sacred groves, namely 1) Banjyani, 2) Jakh devta, and 3) Satoli were identified in the region. The survey revealed 31 medicinal plant species representing 26 families and 29 genera. These plant species belong to diverse families and most dominant families in the groves were Lamiaceae, Moraceae, Ranunculaceae and Rosaceae. The medicinal plants used for different ailment in the sacred groves were dominated by herbs, followed by shrubs and trees. To treat different ailments, leaves were used in maximum number of ailments (33.33%), followed by bark (16.67%), root (12.50%), fruit (12.50%), whole plant (10.42%), flowers (6.25%), rhizome (4.17%) and bulb (2.09%). In identified sacred groves plants were used for different medicinal purposes i.e., cough, diarrhea, leprosy, leucorrhoea, jaundice, bronchitis, digestive issues and to improve appetite. The study confirms the dependence of local people on sacred groves for their health care. However, presence of threatened plants highlights the importance of sustainable utilization of medicinal plant resources available in the groves. [ABSTRACT FROM AUTHOR]

The purpose of this study is to examine the potentials of sacred groves and natural sites in order to harness them for tourism in local communities of Nigeria. Three communities in Inyi town were chosen as case studies: Umuome, Enugwu-Inyi, and Alum, using a purposive sampling technique. An ethnographic data collection method was adopted which involves in-depth interviews and direct observation. Grove locations were located and mapped using a geographic information system (GIS) in the research area. The secondary data was obtained from scholarly journals, books, theses, etc. The findings showed that the sacred groves and natural sites had exceptional value for cultural and eco-tourism. Existing literature reveals that no study has investigated the tourism dimension of the sacred groves. The implication of the study is that tourism aids in the preservation of sites' integrity. It shields the sacred groves from deteriorating and going into extinction. While this research will help researchers at the universities and research institutions that are seeking to carry out related research, it is more important to the government in that it will help other policymakers adopt a policy that promotes tourism in the sacred groves. Finally, the study recommends that sacred groves should be utiliz for tourism since it is a superior conservation alternative.

In this study, the amount of organic carbon in the soil of sacred grove lands was examined to determine the Zagros oak forests' capacity in carbon sequestration. For this purpose, the amount of soil organic carbon (SOC) storage in the Zagros forest and some of their most important characteristics (soil bulk density (BD), %C, SOC, %N, C/N, pH, electrical conductivity (EC)) in four land uses (sacred groves, silvopastoral lands, destroyed forest areas and agricultural lands) were examined and compared. In all four land uses, a total of 200 soil samples at two depths were prepared and analyzed. The results showed that different land uses have a significant effect on the amount of each of the mentioned variables ( α = % 1 ). Furthermore, at the two studied depths, there was a significant difference in the amount of each of the variables studied except in soil bulk density (BD). SOC rate in sacred groves and agricultural lands had the highest and lowest values, respectively (84.37 and 23.3 t/ha). At the first depth of sacred groves alone, the SOC rate was approximately 1.8 times that of the total of silvopastoral areas, twice the rate of that in destroyed forest areas and more than three times the SOC rate in agricultural lands. At both examined depths, sacred groves soil samples had the highest values of %C, %N, N/C and EC and the lowest bulk density. According to the results, forest ecosystems which are protected against human interference play an important role in the long-term storage of carbon in the soil. [ABSTRACT FROM AUTHOR]

The Western Ghats are globally recognized as a hotspot of rich, endemic, and threatened biodiversity. Within this hotspot of biological diversity, there are islands of natural landscapes that can be termed as 'hot specks'. These hot specks require careful prioritization and specific management strategies as they vary in objectives and ownership. Conserving hot specks of biodiversity is of great relevance because creating new protected areas with wildlife corridors between them has become relatively impossible in the present context of intensive land-use change in this rapidly developing region. Management strategies, however, must be based on scientific assessment and using a set of prioritization criteria for selecting the most appropriate forms of management. The conservation action plan for the Western Ghats has become a controversial issue based on the findings in the report submitted by the Western Ghats Expert Ecological Panel and the High Level Work Group on Western Ghats. In the present context of rapidly changing land-use patterns, economic development, forest fragmentation, isolation of habitats, linear intrusion, neo-urbanization and industrial growth are threats to the pristine nature of the ghats. Thus, there is an urgent need to identify, prioritize and manage the smaller fragments of biological importance within the larger ecologically sensitive landscape. A prioritization model for different types of hot specks is essential so that it can be easily replicated by training frontline forest staff, community-based organizations, Biodiversity Management Committees, and non-government organizations for implementing a strategy and action plans for the sites by using the Biological Diversity Act, 2002. Support of the local Biodiversity Management Committees and the State Biodiversity Board is essential for the conservation management of these biodiversity-rich sites. This study presents an innovative approach to prioritize areas outside the formally notified boundaries of the national parks and wildlife sanctuaries to assess the conservation value of hot specks of diversity through a rapid biodiversity assessment tool. This can lead to a rational conservation strategy that conservation planners and practitioners can use. [ABSTRACT FROM AUTHOR]

Heritage scholars, professionals, and practitioners continue to debate the separation of nature and culture and their linkage. The discussion, however, centres on World Heritage Sites (WHS) but not those valued locally, some of which are on the national register. This practice threatens many local heritage sites that would have benefited from having a management plan that treats nature and culture as interconnected and interlinked. For example, in north-eastern Tanzania, a Wall Enclosure, namely Chongoleani, was declared a National Monument in 1961. A hundred metres away from the enclosure, there is a Sacred Grove the local people value and protect using customary laws. Whereas the Government of Tanzania considers the Wall Enclosure a national monument, the Chongoleani local community does not regard it (the Wall Enclosure) as necessary for protection. Instead, they have let it deteriorate. While the Wall Enclosure continues to decline, the Sacred Grove enjoys complete protection from the local community. For the two assets' sustainable preservation, the current paper proposes a decolonial approach that considers the localisation of UNESCO's World Heritage 'mixed sites' concept. We argue in this paper that, had the two properties been declared together as one national monument, valuing one heritage over the other would have been minimised. [ABSTRACT FROM AUTHOR]

India has a rich tradition in conserving non-forest patches known as sacred groves, through cultural and religious beliefs. Sacred groves not only preserve the indigenous biodiversity, it also mitigates the effects of climate change. This study explored the climate change awareness and environmental and cultural perceptions of people associated with Sharngakavu sacred grove in Kerala. Data was collected separately from native residents (NR) and non-resident devotees (NRD) through interviews and focus group discussions (FGD). Weighted average index (WAI) and Garrett scores were used to measure the perceived effects of climate change and the importance of socio-cultural values in sacred grove conservation. The results indicated that females in the middle age group of 41-65 years belonging to above poverty line economic status and graduate level of education dominated both NR and NRD categories. There was not much difference in the climate change awareness score of NR and NRD which were recorded at 97.5% and 92.5%, respectively. The majority of the respondents indicated a perceived increase in atmospheric temperature, decrease in precipitation, high seasonal variation in rainfall pattern, heavy decrease in water availability in natural sources, frequent occurrence of heat waves, and frequent recurring natural calamities as the important changes in weather parameters which was actually reflected in the weather data recorded from the region. Among the socio-economic parameters, the majority perceived food production to have recorded a very high increase despite the effect of climate change but livelihood options indicated deterioration. Religious beliefs and the conservation of biodiversity were the most important factors that influenced the continued conservation of this sacred grove. [ABSTRACT FROM AUTHOR]

The term =sacred grove' is used to denote an area of vegetation that is afforded special protection on religious grounds. In India, where sacred groves are known by a wide repertoire of local names, such places may be found right from the Himalayas up to the far South. Sacred groves host veneration of natural phenomena or elements of landscape, but also ancestral, local, folk or tribal gods and Sanskritised deities; the use of their resources is strictly regulated. Research studies on sacred groves in India often consider them to be a legacy of archaic economic forms, possibly harking back to the stage of hunters-gatherers, and an expression of a religiosity dating back to a remote, non-Aryan, pre-Vedic antiquity. However, main sources for our knowledge of Indian antiquity, namely the literary sources, provide no direct record of voices of such archaic societies. Nonetheless, the same sources allow us to highlight some important aspects of the sacredness anciently ascribed to vegetation, forest, and specific places therein. The present paper proposes to focus on the Brahmanical hermit's distinct relationship with the forest and examine some aspects related to food. [ABSTRACT FROM AUTHOR]

The indigenous people's religion is inextricably linked to the forest environment. In their eyes, the forest is deified, and revered as a sacred entity. Their unwavering devotion lies to the natural world, which they hold in the highest esteem. Their religious rituals and activities helped to conserve natural resources. For their survival, the bulk of tribal people in India lives in close proximity to forests. The forests are not just a physical landscape for them, but an omnipresent force that shapes their very existence. From their livelihoods to their spiritual beliefs, the forests influence every facet of their lives, like a vital heartbeat that pulsates throughout their culture. They rely on the forest for their survival, gathering food, timber, implements, and other resources that serve a variety of purposes. The forest provides them with a wealth of natural wealth, which they use skillfully to meet their daily needs. They think that their forebears' souls can be found in many locations across the forest and other aspects of nature. Bushes, hillocks, trees, animals, birds, sacred groves, and other natural objects are all revered. The current research examines the importance of forests in religious activities and festivals among the Ho people in the West Singhbhum region of Jharkhand State in India. [ABSTRACT FROM AUTHOR]

• List of 27 specific nakshatravan trees associated with nakshatra/constellation. • Common and unique medicinal properties of 27 pharmaceutically important trees. • Comparative analysis of volatile and non-volatile compounds of 27 trees. • Potential role of specific trees on human health and benefits of therapeutic landscape in sacred grooves. • Conservation of scared/nakshatravan trees and its pharmacological values. Sacred natural sites are considered part of human beings and communities, consisting of unique medicinal plant species with specific therapeutic properties. Among the sacred trees, Nakshatravan comprises an impressive range of medicinal and aromatic plants, mainly trees, which may help as a source of readily available raw materials from temple premises for traditional medicine. Therefore, the review aims to analyze and compare the medicinal properties and volatile organic compounds (VOCs) of nakshatravan trees, which are associated with 27 nakshatras/constellations used in Vedic tradition since 2nd Century. Various scientific databases, such as Pubmed, Scopus, and Google Scholar, were used. The keywords such as constellation, nakshatravan trees, human health, sacred groves, volatile oil, essential oil, and influence on human diseases were used. The 27 nakshatravan trees belong to 20 families, of which the Moraceae family contributes five trees; Fabaceae, Papilonaceae, and Sapotaceae contribute two trees, whereas the remaining 16 family consists of 1 tree each. There are 92 different medicinal properties, and 132 Volatile Compounds (VCs) and 36 non-volatile compounds (NVCs) noted from 27 trees, which are reported from nakshatravan trees and used for the treatment and prevention of various human diseases. An innovative approach to conserving these plants diversity has been emerging as 'Star Garden' comprising imperative medicinal trees with several unique or common medicinal properties. This approach will facilitate establishing and maintaining important, unique medicinal tree species. In the present study, we have analyzed common and unique medicinal properties, volatile and non-volatile compounds of 27 nakshatravan trees, and their potential pharmacological values. [ABSTRACT FROM AUTHOR]

The purpose of this study is to examine the potentials of sacred groves and natural sites in order to harness them for tourism in local communities of Nigeria. Three communities in Inyi town were chosen as case studies: Umuome, Enugwu-Inyi, and Alum, using a purposive sampling technique. An ethnographic data collection method was adopted which involves in-depth interviews and direct observation. Grove locations were located and mapped using a geographic information system (GIS) in the research area. The secondary data was obtained from scholarly journals, books, theses, etc. The findings showed that the sacred groves and natural sites had exceptional value for cultural and eco-tourism. Existing literature reveals that no study has investigated the tourism dimension of the sacred groves. The implication of the study is that tourism aids in the preservation of sites' integrity. It shields the sacred groves from deteriorating and going into extinction. While this research will help researchers at the universities and research institutions that are seeking to carry out related research, it is more important to the government in that it will help other policymakers adopt a policy that promotes tourism in the sacred groves. Finally, the study recommends that sacred groves should be utiliz for tourism since it is a superior conservation alternative. [ABSTRACT FROM AUTHOR]

The influencing factors on the carbon dynamics of low latitude regions remain unclear in the global carbon budgets. Studies on the carbon budget of sacred groves of north east India as well as influencing factors on rate of carbon dioxide efflux are scanty. This study explores the spatial and temporal seasonality trend in the rate of soil CO2 efflux in relation to biotic and abiotic factors in subtropical sacred groves of Manipur. An automatic chamber system was used in measurement process in six selected sacred groves over two consecutive years. In the present study, soil CO2 efflux rates showed a positive exponential correlation with soil temperature, soil moisture and root biomass, having greater sensitivity to soil temperature. The rate of soil CO2 efflux showed strong positive correlation to seasonal soil organic carbon content indicating greater role in mineralization with higher carbon dioxide emission. Litter biomass showed negative correlation with soil CO2 efflux depicts trade-off carbon budget. This indicates the sensibility of soil CO2 efflux with soil temperature surpassing the influence of soil moisture and other biotic factors. It suggests that the persisting carbon sink will be weakening with the increase in temperature, giving the feedback mechanism regarding carbon cycle under global warming scenario in the subtropical region. [ABSTRACT FROM AUTHOR]

Sacred groves comprise of patches of forests or natural vegetation - from a few trees to forests of several acres. Sacred groves are classified into three types 1) Traditional Sacred Groves - It is the place where the village deity resides, who is represented by an elementary symbol 2) Temple Groves - Here a grove is created around a temple and conserved. 3) Groves around the burial or cremation grounds. Sacred groves are ecologically significant because they conserve biodiversity, recharge aquifers and conserve soil. The sacred groves face some threats also, keeping all these views in mind, the present paper deals with the study of angiosperm plants diversity in "Mallikarjun hill Adi" a temple grove located in Adi Tal. Chikkodi, dist. Belgaum, Karnataka and discuss their importance in conservation of regional plant diversity and uses. [ABSTRACT FROM AUTHOR]