Drawing on fieldwork conducted in the southern Indian state of Tamil Nadu over seven years, Eliza F. Kent offers a compelling examination of the religious and social context in which south India's sacred groves take on meaning for the villagers who maintain them, and shows how they have become objects of fascination and hope for Indian environmentalists.

In India, sacred groves are scattered all over the country and do not enjoy protection via federal legislation. Some NGOs work with local villagers to protect such groves. Each grove is associated with a presiding deity and the grove are referred to by different names in different parts of India. They were maintained by local communities with hunting and logging strictly prohibited within these patches. While most of these sacred deities are associated with local Hindu gods, sacred groves of Islamic and Buddhist origins are also known. Sacred groves occur in a variety of places - from scrub forests in the Thar Desert of Rajasthan. The present study highlights the importance sacred grove in Indian Civilization. A focus was given to Sariska Tiger Reserve, Rajasthan to study the effectiveness of sacred grove. It was seen that, the forest outside sacred grove in Sariska is being degraded year after year, but the forest inside sacred grove shows high density. Vegetation cover and disturbance parameters were also studied to see the extent of effectiveness of scared grove for the conservation of Sariska Tiger Reserve.

This text, sponsored by UNESCO, provides a critical evaluation of the sacred groves from a variety of perspectives: ecological, social, anthropological and cultural attributes of the sacred groves; spatial dimensions of the sacred, leading to species- and landscape-level analysis, determining ecosystem/langscape level functional attributes; the whole issue of managing the sacred in the contemporary climate of declining natural resources, land degradation and rehabilitation ecology; and management related policy implications.

At the height of British colonialism, conversion to Christianity was a path to upward mobility for Indian low-castes and untouchables, especially in the Tamil-speaking south of India. Kent examines these conversions, focusing especially on the experience of women converts and the ways in which conversion transformed gender roles and expectations.

Article 10 of the Convention on Biological Diversity (1992) acknowledge the protection and encouragement of customary biological resource use in accordance with traditional cultural practices aompatible with conservation. The approach of this book is to focus on sacred groves- the trackionally protected forest fragments and the past and present researches on this important community resource. The chapters presented in this book widely covers biological, social and economic status of the groves, threats arising out of various anthropogenic activities like overexploitation, developmental and mining activities, and encroachments of various types, and the strategies for their effective management. There are 7 chapters in the book, which initiate with background context and methods of field observation recording, followed by an overview of the sacred places, trees andgroves. The remaining chapters describe status of 123 sacred groves distributed troughout Rajasthan, biological diversity and invasions; soil characteristics and carbon status; livelihood and threats; and people perception and management strategies by accommodating the desire of grove dependent communities and level of participation of the local villagers in protecting and conserving these sacred groves. The ultimate objective of this publication is to equip the readers with wide ranging knowledge about the sacred groves and to promote enhanchent of grove tree cover, resilience and livelihoods of the local population and to improve the evironmental conditions of this degrading ecosystem for local, regional and global benefits. It could be useful to the policy makers, forest managers, non-government, organizations, extension agents, environmentalists as well as researchers and academician, who are involved in developing, conserving and managing community resources in benefits of local people. This book however, will be useful to both poliqy makers and researchers equally and will help in effective plannihg and transferring the knowledge in protecting and conserving the groves and promoting groves, socio-economic and ecological values.

Presenting a thorough examination of the sacred forests of Asia, this volume engages with dynamic new scholarly dialogues on the nature of sacred space, place, landscape, and ecology in the context of the sharply contested ideas of the Anthropocene. Given the vast geographic range of sacred groves in Asia, this volume discusses the diversity of associated cosmologies, ecologies, traditional local resource management practices, and environmental governance systems developed during the pre-colonial, colonial, and post-colonial periods. Adopting theoretical perspectives from political ecology, the book views ecology and polity as constitutive elements interacting within local, regional, and global networks. Readers will find the very first systematic comparative analysis of sacred forests that include the karchall mabhuy of the Katu people of Central Vietnam, the leuweng kolot of the Baduy people of West Java, the fengshui forests of southern China, the groves to the goddess Sarna Mata worshiped by the Oraon people of Jharkhand India, the mauelsoop and bibosoop of Korea, and many more. Comprising in-depth, field-based case studies, each chapter shows how the forest’s sacrality must not be conceptually delinked from its roles in common property regimes, resource security, spiritual matters of ultimate concern, and cultural identity. This volume will be of great interest to students and scholars of indigenous studies, environmental anthropology, political ecology, geography, religion and heritage, nature conservation, environmental protection, and Asian studies.

Plants personify the divine— The Rig Veda (X.97) Trees and plants have long been held sacred to communities the world over. In India, we have a whole variety of flora that feature in our myths, our epics, our rituals, our worship and our daily life. There is the pipal, under which the Buddha meditated on the path to enlightenment; the banyan, in whose branches hide spirits; the ashoka, in a grove of which Sita sheltered when she was Ravana’s prisoner; the tulsi, without which no Hindu house is considered complete; the bilva, with whose leaves it is possible to inadvertently worship Shiva. Before temples were constructed, trees were open-air shrines sheltering the deity, and many were symbolic of the Buddha himself. Sacred Plants of India systematically lays out the sociocultural roots of the various plants found in the Indian subcontinent, while also asserting their ecological importance to our survival. Informative, thought-provoking and meticulously researched, this book draws on mythology and botany and the ancient religious traditions of India to assemble a detailed and fascinating account of India’s flora.

: Sacred groves are untouched plots of land that are secluded by the people inhabiting near them, primarily for religious purposes. The popular conception of a grove is a collection of exceptionally well-formed trees set in a place of outstanding natural beauty. These patches of land can be of varying sizes and shapes. It is believed that arborolatry is one of the earliest forms of worship in this world. It occupies an important place in folklore. There are innumerable examples of oral literature encircling around trees. Examples of reverence of trees in Indian mythology are multiple. We know about many proverbs and riddles that discuss the dreadful side of forests. In many of the Hindu rituals, we find marriage songs completely dedicated to herbs such as tulasi, etc. Tree worship also constitutes a major portion of the social folk customs of the people. By studying the role trees and plants play in a particular society, their significance is known. In addition, information about the socio-cultural and religion lives of the people of that particular community can also be studied.