scholarly journals Phytosocialogical and Ethnomedicinal Studies of Sacred Groves in Konjikuppam Village, Cuddalore District, Tamil Nadu

2015 ◽  
Vol 32 ◽  
pp. 77-91
Author(s):  
J. Nithyadevi ◽  
R. Sivakumar
Keyword(s):  
Tamil Nadu ◽  
Sacred Grove ◽  
Local Health ◽  
Sacred Groves ◽  
Floristic Survey ◽  
State Highway ◽  
Undisturbed Site ◽  
The Village ◽  
The Temple ◽  
Disturbed Site

The konjikuppam village lies on the state highway linking panruti (5 km south) and Neyveli (10 km north). The sacred grove of konjikuppam is also situated on the main read and is proximate to the village. A large bond of about 3 ha. Size lies behind the temple complex and cannel bringing strong water from the neighboring shallow ferralitic terrain runs into it. An extensive floristic survey of carried out in the sacred groves at monthly intervals between December 2011 and October 2012. Specimen flowering plants were collected and identified taxonomically with the help of different floras. Nine plots were established in three different disturbance areas within the sacred groves and it is divided into three site I. Disturbances, II. Moderately disturbance III. Undisturbance. Present study revealed that a total number of 110 plants belonging to 96 genera and 45 families were recorded from three sites (I. Disturbed, II. Moderately Disturbed, III. Undisturbed) of konjikuppam sacred groves Cuddalore district. The present study revealed that more number of species found in undisturbed site III and least number and density in disturbed site I. a total of 24 plants used in herbal preparations. The local health traditions provide immediate and cheaper remedy or relief to the poor and down trodden inhabiting the villages. The devastation of species diversity in the study area there is an urgent need for regeneration of the species for conservation of species and biodiversity.

scholarly journals Sacred groves – an ancient tradition of nature conservation of sthalavrikshas in coimbatore, tamil nadu, india

2021 ◽  
Vol 8 (2) ◽  
pp. 1-7
Author(s):  
Rekka Raja ◽  
Nirubama Kumar ◽  
Suganya B ◽  
Rubavathigokila M ◽  
Felix Daniel
Keyword(s):  
Nature Conservation ◽  
Field Observation ◽  
Tamil Nadu ◽  
Plant Conservation ◽  
Conservation Strategy ◽  
Sacred Groves ◽  
Coimbatore District ◽  
Cultural Conservation ◽  
Observation Method ◽  
The Temple

In India sthalavrikshas worship in temples was a religrous practice. In Tamil Nadu almost every temple is associated with a plant or tree connected to the history and mythology of the temple and or deity. The worshipper who comes to the temple attains a healty spiritua; enlighten. Sthalavrikshas is a natural tree found in the temple site brfore construction of the temple. The present investigation was carried out in coimbatore district to enumerate the sthalavrikshas associate with temple by field observation method. During the field visit temples were frequently visited and surveyed for the sthalavrikshas from the month of December 2019 - February 2020. The survey was conduced at 46 ancient temples of the coimbatore district and revelated the occurrence of 19 sthalavrikshas species were observed in different area of coimbatore district. These sacred plants are worshiped by the local people for getting the blessing of health and wealth by positive powers of nature. Sthalavrikshas are germplasm reservers and an indicator of socio-cultural conservation strategy. It is concluded that the Sthalavriksha worship is an age old practice, myths, beliefs and floklore play a major role in the exsistance of Sthalavrikshas worship and this customms help in plant conservation.

Tree Diversity Conservation Initiatives in Sacred Groves of Kathmandu Valley, Nepal

2020 ◽  
Vol 19 (1) ◽  
pp. 60-68
Author(s):  
Laxmi Joshi Shrestha ◽  
Mohan Devkota ◽  
Bhuvan Keshar Sharma
Keyword(s):  
Tree Species ◽  
Management System ◽  
Survey Methods ◽  
Belief Systems ◽  
Decisive Role ◽  
Diversity Indices ◽  
Kathmandu Valley ◽  
Sacred Grove ◽  
Sacred Groves ◽  
The Government

 The study was conducted in two sacred groves of Kathmandu Valley, Pashupati Sacred Grove, and Bajrabarahi Sacred Grove, aiming to analyze the diversity of tree species and their role in conserving biodiversity. Parallel transects with concentric circular plot survey methods were applied for data collection. During the study, 23 tree species belonging to 22 genera and 15 families were recorded in Pashupati sacred grove, whereas only 19 tree species belonging to 16 genera and 13 families were recorded from Bajrabarahi Sacred Grove. The Shannon-Weiner diversity indices were higher (H=1.91) in Pashupati Sacred Grove compared to Bajrabarahi Sacred Grove, with 1.80 Shanon-Weiner Indices. Three types of forest were recorded from Pashupati Sacred Grove, namely the Schima-Pyrus forest, Myrsine-Persea forest, and Quercus-Myrsine forest, and only one Neolitsiacuipala forest from Bajrabarahi Sacred Grove. The sacred grove is one of the pioneers and community-based management regimes of the forest resource management system. It plays a decisive role in biodiversity conservation as it associated with many taboos and belief systems, thus providing a better opportunity for conservation compared to that of the government management system.

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

XLI. Observations upon some Celtic Remains, lately discovered by the Public Road leading from London to Cambridge, near to the Village of Sawston, distant seven miles from the University, by Edward Daniel Clarke, LL.D. Professor of Mineralogy in the University of Cambridge. Communicated by the Rev. Thomas Kerrich, M.A. F.S.A.

Archaeologia ◽  
1817 ◽  
Vol 18 ◽  
pp. 340-343
Author(s):  
Edward Daniel Clarke
Keyword(s):  
Great Britain ◽  
Asia Minor ◽  
Ancient History ◽  
The Public ◽  
The North ◽  
Public Road ◽  
University Of Cambridge ◽  
The University ◽  
The Village ◽  
The Temple

It is not attaching too high a degree of importance to the study of Celtic antiquities, to maintain, that, owing to the attention now paid to it in this country, a light begins to break in upon that part of ancient history, which, beyond every other, seemed to present a forlorn investigation. All that relates to the aboriginal inhabitants of the north of Europe, would be involved in darkness but for the enquiries now instituted respecting Celtic sepulchres. From the information already received, concerning these sepulchres, it may be assumed, as a fact almost capable of actual demonstration, that the mounds, or barrows, common to all Great Britain, and to the neighbouring continent, together with all the tumuli fabled by Grecian and by Roman historians as the tombs of Giants, are so many several vestiges of that mighty family of Titan-Celts who gradually possessed all the eastern shores of the Mediterranean, and who extended their colonies over all the countries where Cyclopéan structures may be recognized; whether in the walls of Crotona, or the temple at Stonehénge; in the Cromlechs of Wales, or the trilithal monuments of Cimbrica Chersonesus; in Greece, or in Asia-Minor; in Syria, or in Egypt. It is with respect to Egypt alone, that an exception might perhaps be required; but history, while it deduces the origin of the worship of Minerva, at Sais, from the Phrygians, also relates of this people, that they were the oldest of mankind. The Cyclopéan architecture of Egypt may therefore be referred originally to the same source; but, as in making the following Observations brevity must be a principal object, it will be necessary to divest them of every thing that may seem like a Dissertation; and confine the statement, here offered, to the simple narrative of those facts, which have led to its introduction.

scholarly journals PHYTOSOCIOLOGICAL ANALYSIS AND FLORISTRIC DIVERSITY OF VANEESWARAM KAVU IN KANNUR DISTRICT, KERALA

2017 ◽  
Vol 4 (2) ◽  
pp. 19-23
Author(s):  
Jeeshna M.V
Keyword(s):  
Quantitative Analysis ◽  
Species Diversity ◽  
Medicinal Plants ◽  
Vascular Plants ◽  
Quantitative Approach ◽  
Sacred Grove ◽  
Sacred Groves ◽  
Conservation Of Biodiversity

Sacred groves act as a treasure house for rare and medicinal plants. Apart from the quantitative analysis quantitative approach to sacred grove gives the potential species and importance of sacred grove, which is the main focuses of this work. There are many sacred grooves are present at Kannur district in whichVaneeswaram Kavu is one of the important one. The flora of sacred groves of has analysed taxonomically and phytosociologically. A total of 64 vascular plants falling under 61 genera and 43 families were documented. About 12 species are reported in the red listed category. In phytosociological studies specieslike, Elaeocarpus serratus, Erycibe paniculata and Scleria lithosperma were showing higher IVI. The devastation of species diversity in the study area represent there is an urgent need for regeneration of the species for conservation of biodiversity.

scholarly journals ‘Sacred groves’- an insight into Dalmatian forest history

2021 ◽  
Vol 145 (7-8) ◽  
pp. 337-346
Author(s):  
Ivan Tekić ◽  
Charles Watkins
Keyword(s):  
Protected Area ◽  
Forest History ◽  
Sacred Grove ◽  
Official Language ◽  
Sacred Groves ◽  
Woodland Management ◽  
Literal Translation ◽  
History Of ◽  
Insight Into

The French administration in Dalmatia (1805-1813) was short but is often praised by foresters as advanced in terms of woodland management because of their establishment of so-called sacred groves or sacri boschi. Based on archival sources and 19<sup>th</sup> century maps, this research explores the establishment and demise of sacred groves and places them within the broader forest history of Dalmatia. It reveals that the literal translation of the term sacro bosco as sacred grove (sveti gaj) by the 19<sup>th</sup> century foresters was not precise which caused misrepresentation and misunderstandings of what sacro bosco actually meant. The more appropriate translation would be forbidden groves (zabranjen gaj) as this also reflects the nature of these woodlands, which were in fact woodland sections where exploitation was prohibited. Establishment of forbidden groves was not a French invention since the practice was widely used before the French and during the Austrian Empire (1814-1918). In the second half of the 19<sup>th</sup> century and with the change of official language, the Italian term sacro bosco was replaced with the Croatian term protected area (branjevina).

Two Buildings in Sanctuaries of Asklepios

1969 ◽  
Vol 89 ◽  
pp. 106-117 ◽  
Author(s):  
R. A. Tomlinson
Keyword(s):  
Sacred Grove ◽  
The Temple

In describing the sacred grove () of Asklepios in the territory of Epidaurus, Pausanias (ii 27.1) mentions two of the rules that were in force there: (he has just mentioned that the ἄλσος is surrounded on all sides by boundary stones), and, secondly, Those about to give birth or to die were eventually accommodated immediately outside the peribolos in a building constructed for them in Pausanias' own time by ‘Antoninus, a Senator’. The eating accommodation was provided earlier, most obviously in the building generally described as the καταγώγιον. Since this lies between the temple of Asklepios and the theatre, which is itself, according to Pausanias we can assume that sacrificial meat consumed in it had not been taken outside the boundaries.

scholarly journals Large Scale Mobile Medical Service Programme: Data Insights for strengthening local surveillance

2019 ◽  
Vol 11 (1) ◽  
Author(s):  
Vishal Dogra ◽  
Shailendra Hegde ◽  
Nitin Rathnam ◽  
Sridhar Emmadi ◽  
Vishal Phanse
Keyword(s):  
Primary Care ◽  
Disease Surveillance ◽  
Andhra Pradesh ◽  
Medical Service ◽  
Communicable Disease ◽  
Disease Diagnosis ◽  
Local Health ◽  
Health Events ◽  
Health Authorities ◽  
The Village

ObjectiveWe report the findings of Andhra Pradesh state’s mobile medical service programme and how It is currently used to strengthen the disease surveillance mechanisms at the village level.IntroductionIndia has an Integrated Disease Surveillance project that reports key communicable and infectious diseases at the district and sub-district level. However, recent reviews suggest structural and functional deficiencies resulting in poor data quality (1). Hence evidence-based actions are often delayed. Piramal Swasthya in collaboration with Government of Andhra Pradesh launched a mobile medical unit (MMU) programme in 2016. This Mobile medical service delivers primary care services to rural population besides reporting and alerting unusual health events to district and state health authorities for timely and appropriate action.The MMU service in the Indian state of Andhra Pradesh is one of the oldest and largest public-private initiatives in India. Two hundred and ninety-two MMUs provide fixed-day services to nearly 20,000 patients a day across 14,000 villages in rural Andhra Pradesh. Every day an MMU equipped with medical ( a doctor) and non-medical (1 nurse, 1 registration officer, 1 driver, 1 pharmacist, 1 lab technician, 1 driver) staff visit 2 service points (villages) as per prefixed route map. Each MMU also has its own mobile tablet operated by registration officer for capturing patient details. The core services delivered through MMUs are the diagnosis, treatment, counseling, and free drug distribution to the beneficiaries suffering from common ailments ranging from seasonal diseases to acute communicable and common chronic non-communicable diseases. The routinely collected patient data is daily synchronized on a centrally managed data servers.MethodsFor this analysis, we used aggregated and pooled data that were routinely collected from August 2016-March 2018. Patient details such as socio-demographic variables (age, sex etc.) medical history and key vitals (random blood sugar, blood pressure, pulse rate etc.) and disease diagnosis variables were analyzed. Besides, communication and action taken reports shared with Government of Andhra Pradesh were also analyzed. We report the findings of the programme with reference to strengthing the village level communicable disease surveillance. Unusual health events were defined as more than 3 patients reporting the epidemiologically linked and similar conditions clustered in the same village.ResultsWe observed 4,352,859 unique beneficiaries registrations and 9,122,349 patient visits. Of all unique beneficiaries, 79.3% had complete diagnosis details (53% non-communicable disease, 39% communicable and 8% others conditions). A total of 7 unusual health events related to specific and suspected conditions (3 vector-borne diseases related, 4 diarrhea-related) were reported to district health authorities, of which 3 were confirmed outbreaks (1 dengue, 1 malaria, and 1 typhoid) as investigated by local health authorities.ConclusionsMobile medical services are useful to detect unusual health events in areas with limited resources. It increases accountability and response from the Government authorities if the timely information is shared with competent health authorities. Careful evaluation of the mobile health interventions is needed before scaling-up such services in other remote rural areas.References1. Kumar A, Goel MK, Jain RB, Khanna P. Tracking the Implementation to identify gaps in Integrated Disease Surveillance Program in a Block of District Jhajjar (Haryana). Journal of Family Medicine and Primary Care. 2014;3(3):213-215.2. Raut D, Bhola A. Integrated disease surveillance in India: Way forward. Global Journal of Medicine and Public Health.2014;3(4):1-10

Apollo Lermenus

1887 ◽  
Vol 8 ◽  
pp. 376-400
Author(s):  
W. M. Ramsay ◽  
D. G. Hogarth
Keyword(s):  
Roman Period ◽  
The North ◽  
The Hill ◽  
The Village ◽  
The Temple

In May of the current year, while Professor W. M. Ramsay, accompanied by Mr. H. A. Brown and myself, was travelling in the Tchal district, we were informed at Demirdjikeui of the existence of ruins in or near Badinlar, three hours away to the north. In a previous year Professor Ramsay had paid a hasty visit to this village and seen nothing of importance: on this occasion fortune favoured us: for, visiting the village a day or two later, we were guided on Whit Sunday to the site of a small temple situate on a conical eminence, which fell on the further side to the southern bank of the Maeander, which here enters on one of the narrowest passes of its gorge. Only the platform on which the temple had stood remained in situ, and very few fragments could we find of columns or cornice: such as remained of the frieze showed by their formal regular ornament the Ionic of Roman period. Overlooking the river was a vaulted tomb, and traces of sarcophagi were apparent among the heaps of grey stone covering the summit of the hill.

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