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- Convenor:
-
Buddhadeb Chaudhuri
(IUAES)
- Discussant:
-
Roy Ellen
(University of Kent)
- Location:
- 301 B
- Start time:
- 17 May, 2014 at
Time zone: Asia/Tokyo
- Session slots:
- 1
Short Abstract:
Anthropology and Forestry both have documents and practices of conservation and still the trend can be being proceeded further in future perspective building
Long Abstract:
Both Anthropology, the scientific study of mankind in bio-social science and forestry, the scientific study of silvicultural practices for the growth of the forests talk about the conservation practices for the well-being of the human societies. In Anthropology, in its social and cultural contexts the Socio-cultural Anthropology deal with human culture, livelihoods, diversities, system and aesthetic matters. Both Anthropology and forestry were introduced in our country during colonial rule for their own requirement of colonial administration, i.e., revenue and timber-harvesting through exploitation and oppression of the marginal communities. On the contrary, the outcome of their own strategy and ruling over the colonial India stored the chronicle of people's activities in the paths of conservation. In the former the documentation of the Indian communities has made a treasure of conservation ethos and conservation diversities of the communities. In the latter since the "Charter of Indian forests" in 1855 the forests were taken into the state management regime towards forest conservation enunciating the forest policies and acts in different stages.
Today the ethnographic reports & ethnological studies and the various Anthropological Museums depict the tribal-forest interfaces in the conservation frame, with special emphasis on various approaches of forestry and forest management in the indigenous lands of India.
This panel aims to discuss the contributions of Socio-cultural Anthropology in the conservation practices and ethos in the human societies and the application to perspective building in sustainable development.
Accepted papers:
Session 1Paper short abstract:
In India, the majority of the tribal population depends on forests and forest land for their survival and livelihood. This case study will enlighten you about the tribal forest interfaces and conservation methods that they have been using since time immemorial. The data was collected by me from north east India.
Paper long abstract:
I wish to bring to your knowledge a case study of interaction between forest and tribal (forest dwellers) of Manipur-called HMARS. The largest concentration of HMAR found in Churachandpur, Tipaimukh and Jiribam subdivisions of Manipur. Forest is the main store house: from this cornucopia comes golden grain, ripe corn, fruits and vegetables to the Hmar house. It provides them not only food grains but building materials such as thatch cane, bamboos etc. to construct beautiful houses on the rows of hills. The forest provides them immense scope for hunting and trapping wild animals. It also provides them large area for Jhooming i.e slash and burn cultivation. In addition to corn, fruits and vegetables they grow cotton in their Jhoom field and weave attractive cloths (PUON). They prepare well finished baskets for their daily use. The musical tunes that enchant the listeners coming from different types of musical instruments (KHUONGS) are made up of bamboos comes from forest. Not only economic sustenance but the entire journey of life from the womb to tomb is completed by these tribal in the lap of forest.
Paper short abstract:
Tourism contributes a great economic share in the national GDP and in providing employment to the bulk of the population in Malaysia. The paper is designed to deal with the issue of tourism in Malaysia from both positive and negative perspectives.
Paper long abstract:
Malaysia is perhaps one of the most unique countries of the world, being strategically situated at the gate-way location to global routes with a wonderful eco-environmental setting. Being a pluralistic society, Malaysia inherits its own traditional culture with harmonious integration of the diverse ethnic groups living in a very peaceful and politically stable situation. With all its economic potentials, Malaysia has recently emerged as a newly-developed nation with a huge infrastructural growth in its industrial and manufacturing sectors. Due to these developments and other eloquent features, people from abroad have become largely attracted to this land and thus, they frequently arrive here as visitors and tourists. As recently as 2005, it is reported that at least 16.7 million international tourists from abroad visited Malaysia, bringing about 30 billion Ringgit in terms of foreign currency into this country (see Badruddin et al. 2007). At present, tourism may be regarded as the largest service-oriented industry in Malaysia, contributing a great economic share in the national GDP and providing employment to the bulk of the population in the country. It brings civic pride and social prestige to Malaysia by making international linkages in the global context. Based on these positive assumptions, this paper provides information regarding the present situation of tourism in the Malaysian context. From that perspective, the paper is designed to deal with the issue of tourism in Malaysia from both positive and negative perspectives; thus it will generate a discourse to conceptualize a 'rational framework for Malaysian tourism'.
Paper short abstract:
In this paper, local knowledge of peasants of Sub-Himalayan North Bengal (India) regarding vegetable crop-biodiversities will be illustrated with suitable examples.
Paper long abstract:
In this paper, local knowledge of peasants of Sub-Himalayan North Bengal (India) regarding vegetable crop-biodiversities will be illustrated with suitable examples. Local crops and crop diversities are going to be enlisted here elaborately. These local strains and wild varieties enrich the genetic pool in the local ecosystems. Local peasants though prefer improved varieties and hybrids, but they also conserve the traditional/ local varieties as well. They do not rule out organic manure application.
Paper short abstract:
Four different kinds of knowledge are discussed here among the Mundas of Jharkhand. These forms of knowledge systems include medical knowledge and about forests. The effect of these knowledge systems and their interaction with modernity and the politics within is noted in this paper.
Paper long abstract:
Tribal use of medical systems has always been contingent on the different knowledge systems that each person accesses. This has also been dependent on the availability of various raw materials that are required. Further, the local flow of stakeholders to various kinds of medical systems, as well as their accessibility guides the use of this kind of local health practices.
Munda knowledge has been seen to be divided into four different kinds. Personal knowledge is collected, used, known and disseminated through individuals only. Usufruct knowledge is the knowledge which is often 'borrowed' from an undefinable or definable Other for use. Group knowledge is known and maintained by smaller groups within the community. Community knowledge is shared as knowledge-at-hand of the community. The very everyday nature of this knowledge is different from the relative rarity of usufruct knowledge within the community.
The canvas of the sacrosanct 'cultural', 'personal' or 'community' knowledge operates in situations where modernity and its counterparts interact with the Munda world. The sacred world of the forests also imposes its own rules of use of certain kinds of knowledge.
It is important to note that cultural issues implement changes in the way use is made of the knowledge as well as the number of people this knowledge becomes a part of. These issues will be discussed using field studies conducted among the Mundas, a tribal group of Jharkhand which stays closely associated with forests. The anthropological nature of such differential management of knowledge systems and the politics that emerge from such issues would also be discussed.
Paper short abstract:
Khasi medicinal practices have involved traditional 'medicine men' who have participated in ritual and utilitarian knowledge that leads to health. This has interacted with matters relating to forests, conservation, gendered differences in access and current trends.
Paper long abstract:
The matrilineal Khasis of Meghalaya, India believe in the sacred covenant with God which lays down as a corollary that say that ritual transgressions lead to illness and bad luck. Transgressions are deciphered through the Shaman who reads the signs and makes some prescriptions and often gives medicines. The medicines are manufactured by the shamans themselves with the ingredients collected personally. Divested of the ritualistic elements the specialists often functions as 'medicine men' with the age-old knowledge of the medicinal values of mostly the varied flora and fauna.
It is this aspect that uncovers the social context of relations between the sexes as well as the unequal forest relations between them. Khasi narratives show not only the context of the people who have taken up this important job in society. It is also clear that forest relations are an important component of this knowledge and therefore an anthropological study of these issues can reward us greatly. Newer demands for such kinds of medicinal practices, the growth of medicinal plant markets and relations with the world outside has also modified the importance of this knowledge.
This trade-off between traditional, ritual practices and practical utility has always been a part of conservation practices. It will be shown through this paper how such practices emphasize and ignore different aspects of the forest based on need.
Paper short abstract:
Traditional weather forecasting methods are important to weatherwise folks in Ilocos Norte Province, Philippines for agricultural planning and operation to avoid losses.
Paper long abstract:
People in rural communities in Ilocos Norte Province in the Philippines rely heavily on traditional knowledge, particularly for predicting weather to plan and prepare their agroforestry activities as well as disaster prevention. Farmers use this knowledge, derived from observations of atmospheric and astronomic conditions, indicator plants and behavior of animals (insects, birds, and mammals) which signal the onset of the rainy season. These indicators prompt farmers to prepare their upland farmlands for cropping to ensure that vegetative ground cover is established prior to heavy rainfall and thereby prevent erosion of upland soil and siltation of watercourses. Predictive knowledge of the timing of long or short rainy periods enables farmers to plant suitable crops.
Paper short abstract:
The Oraon from east-central India have their own indigenous ways of conserving herbal medicines and medicinal herbs.
Paper long abstract:
The Oraons are the inhabitants of the east central part of Indian sub continent.Like many other indigenous people they have a rich heritage of herbal medicines, which they prepare from various herbs collected from the local forest to cure different ailments.
To conserve these medicinal herbs, the Oraons follow different rules.Not only that this Kurukh speaking tribe has their own way to conserve medicines prepare from the medicinal plants.
Paper short abstract:
Anthropology is a basic social science on human studies and in developing nations basically humanity is at peril – humans have lost the tracts of civilization unfortunately. Unless this trend is reversed, there is no salvation, and we shall be leading towards doom days – a global danger and chaos!
Paper long abstract:
According to knowledge classification (social sciences) by Dewey Decimal Classification Scheme (21 edn. 1996) of the USA, the subjects of Anthropology, Sociology, Statistics, Political Science, Economics, Law, Public Administration, Social Welfare, Education, Psychology, Trade and Commerce and Customs and Folklore have been brought under broad category of ‘social sciences.’ Anthropology is a subject of human studies; and human alone makes difference in the universe – right or wrong as per his/her studies/education and commitment. And this is the most basic and vital concern as to how have we been educated, how is our education and where are we leading to?
Greek philosopher Aristotle said that ‘man is born free but he is everywhere in chains’ – chains of caste & creed, language, culture, ignorance and poverty. Poverty can be taken to be the greatest chain. In Christian mythology ‘poverty is the punishment for the past sins’.
Human beings have to get rid of these chains. Without improving this situation, we cannot feel and enjoy freedom which is the ultimate goal of humanity. Ignorance and poverty lead to the greatest and serious vices, evils, corruption and crimes in the society; human values – righteousness, truth and honesty, compassion, goodness and human relations often deteriorate if not safeguarded. Overall we see degeneration and fall in the social values in human society today. U.S. Professor Abraham Herald Maslow emphatically states that ‘if human needs – physiological, social and personal are fulfilled then man can attain self-actualization, self-realization or Moksha, which is the ultimate goal of humanity. Hence, poverty and ignorance must be eliminated from the surface of this world in all parts and sections of human society. This is the supreme task’.
This paper will connect and integrate all those relations to human studies: tribals, primitive tribals, indigenous knowledge, forestry – social and community forest, ecology, agriculture, modernity and allied components for sustainable development.
Paper short abstract:
The paper will discuss the conservation and cultural practices in the productivity of non-timber forest products in the Baigas of Madhya Pradesh.
Paper long abstract:
Baiga communities collect the maximum forest resources for their subsistence among forest dwelling communities in the world. Non timber forest products including medicinal plants are an important source of food in India and a significant place inthe dietary habits of small farmers and local indigenous communities during periods of food scarcity. Edible Yams together with tuberous plants, rhizomes and sweet potatoes are important sources of food consumed by Baiga communities during famine. However, due to deforestation, increase in population and fragmentation of natural habitat, the availability and distribution of these NTFPs under wild conditions is severely affected. Moreover, due to overexploitation and commercial harvesting of non wood products, soon they become extinct from natural forests. An attempt has been made to explore the traditional knowledge of Baiga tribes while using NTFPs as food in coping environmental extreme conditions like draught and during famine.
Key words: Dioscoria, Medicinal, Baigas, Famine, Draught, Indigenous
Paper short abstract:
The Onge prepare their day-to-day useful things from the local forest produces.These forest produces are becoming rare to them.
Paper long abstract:
The Onge are the hunting gathering tribe of Andaman Island. This Negrito group of people extensively use their local forest to prepare their houses as well as different hunting weapons gathering buskets and various other day to day material. They even collect poison from the local forest to hunt fishes in the sea.
Due to massive deforestation the Onge have lost their local forest.They adapted themselves to other synthetic products like nylon and plastics but they are not happy with this present situation.
Central Govt. has tried to replace their local produces as far as possible but it has not touched their heart yet. The paper dealt with this complex scenario and peep into the need of conservation of forest.