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Sangai (Rucervus eldi eldi) is lovingly called Jagoisabi (dancing deer) by the locals. The only isolated population of Sangai resides in the Keibul Lamjao National Park, covering an area of 40 sq. km. The state Government of Manipur declared Keibul Lamjao as a National Park on 28-03-1977 for the protection of its flagship species Sangai under the provision of the Wildlife (Protection) Act, 1972. Keibul Lamjao lies on the southern part of the Loktak lake (Ramsar site) which constitutes a continuous mass of phumdi occupying an area of around 26sq.km. Phumdi or floating meadow is the natural habitat of Sangai. It is a floating mass of entangled vegetation which has formed as a result of degradation and accumulation of organic debris biomass with soil particles concentrated in solid form. Sangai co-exist with wild boar and hog deer. They form harmony in the park maintaining a mutualistic relationship. The interdependence between the biotic components in an environment is very fascinating. It balances out the food web and helps in sustaining the ecosystem. Sangai is listed as endangered by the IUCN and their survival and sustenance is a big question mark if proper conservation measures are not taken up. In the past years, there is less knowledge about the relationship between Sangai and other faunal diversity. The understanding of the association of the Sangai with floral and faunal diversity is very important. By doing so the possible threat and benefits can be identified and a solution can be provided.  For the effective conservation of Sangai the conservation and management of the associative faunal and floral diversity are highly required.

The park is flourished with varieties of floral and faunal vegetation. Flora includes mainly wetland vegetation as the park is covered chiefly with phumdi. Sangai, hog deer, and wild boar are remarkable and dominant faunal diversity of the park.  The Hog Deer (Axis porcinus) is a small species of deer measuring 70 cm to the shoulder and weighing about 50 kg. It gets its name from the hog-like manner in which it runs, with its head hung low so that it can duck under obstacles instead of leaping over them like most other deer. The population of Sangai and hog deer is almost similar. Sangai and hog deer feed almost on the same plants but there is negligible competition for food and space as there is plenty of forage and space for them to reside. The population of wild boar is about 2500, it is the most populated animal species in the park. The wild boar (Sus scrofa) or wild pig is bristly-haired, grizzled, and blackish or brown in color and stands up to 90 cm (35 inches) tall at the shoulder. Except for old males, which are solitary, wild boars live in groups. The animals are swift, nocturnal, and omnivorous and are good swimmers. They possess sharp tusks, and, although they are normally unaggressive, they can be dangerous. Wild boar feeds on grasses and it also feeds on the snakes that reside in the park which is a threat to the other animals like Sangai and hog deer. The wild boar occasionally feeds on the young and newborn Sangai, few cases reported. Wild boar plays an important role in the reproduction of Sangai, the wild boar builds its roosting ground using dried grass and gave birth and after this, the Sangai and the hog deer will use the roosting space built by the wild boar to deliver their babies. The roosting place will give protection to the newborn deer from climate and predators. The deer depend upon the wild boar for the reproduction of their offspring, which is a very important factor in increasing the population. It is believed that the number of animals in the park is maintained by nature’s cycle like disease outbreaks and never exceeds the carrying capacity.

As the Sangai is endemic to the Keibul Lamjao National Park the establishment of a population in a new area will be helpful to combat disease outbreaks or any unwanted disasters. This will prevent loss of the entire population. To establish a new habitat outside the park understanding the relationship between the animals is crucial. The scientific data regarding the relationship between the Sangai and its associated faunal diversity is very limited. There is an urgent need for research and analysis of the relationship between the organisms for the strategic conservation of endangered species.

 In order to protect and conserve Sangai its associated species and habitat, documentation and research in various forms have become a critical need of the hour. Scientific research and analysis of the collected data can be of great help in the conservation of the species and its habitat. Public awareness and education are also necessary. Informal writing like blogging or the utilization of social media platforms to connect with the present generation is the key to bringing awareness about the need to understand the relationship between the animals and protect and conserve Sangai from various threats.

References:

1.  Conservation ecology of Sangai and its habitat, WII

2.      Singh, M., & Khare, N. (2018). Distribution, status and conservation of Sangai deer (Rucervus eldii eldii) in Manipur, India. Journal of Entomology and   Zoology Studies, 6(5), 732-737.

3.  Conservation of Sangai, a success story. Forest Department of Manipur

4.  https://en.wikipedia.org/wiki/Sangai

5. https://www.pairidaiza.eu/en/activities/hog-deer

6. https://www.britannica.com/animal/boar-mammal

(Contributor: Leenthoi Laishram has completed MSc. Forestry at North Eastern Regional Institute of Science and Technology (NERIST), she is currently under Midas Touch Pro Bono Mentorship Program; she can be reached at leenthoilaishram@gmail.com)

https://epaper.thesangaiexpress.com/index.php?edition=Mpage&date=2022-08-13&page=4

PLANTS USED BY THE MEITEI COMMUNITY IN RELIGIOUS PRACTICES

Humans have been dependent on plants since time immemorial for various purposes. Be it foods, carbon sequestration, oxygen, and many plant-based products. The use and cultivation of various plants have been passed down from generation to generation. Ethnobotany is the study of how people of a particular culture and region make use of indigenous (native) plants.

The Meitei people are an ethnic group native to the state of Manipur in North-Eastern India. The Meitei primarily settled in the Imphal valley region in modern-day Manipur although a sizable population have settled, in Assam, Tripura, Nagaland, Meghalaya, and Mizoram, with a notable presence in the neighboring countries of Myanmar and Bangladesh. The Meitei ethnic group represents around 53% of the population of Manipur state, followed by various Naga tribes at 24% and various Kuki-Zo tribes at 16%. The Meitei community practices mainly two religions Hinduism and Sanamahism (some practices Christianity).

 An ethnobotanical field survey was carried out among the Meitei communities residing at Imphal West district, Manipur. Initially, a formal request were made to the respective individuals introducing ourselves and explaining the purpose of our visit to them. Thereafter, interviews was conducted individually .They  were elders and senior citizens who are knowledgeable in ethnobotany.  We were able to collect information on about 20 plants species that are used in the rituals of the Meitei community that practices Sanamahism.

 Most of the plants that are used in the rituals are found to possess medicinal properties. The community developed a different  procedures to protect the knowledge of important indigenous plants which are interlinked directly with their life activities. They develop different cultural activities such as religion, ceremony, ritual, and festivals to mark the importance of the plants. Some of the remarkable festivals are Lai-Haraoba, Sajibu chei-raoba, etc. Through the festivals and rituals, the importance of the plants is enhanced and familiarize to the coming generation. The traditional beliefs and the taboos help sin conserving the sacred plants up to some extent from the increasing urbanization.

 In order to protect and preserve our traditional knowledge, documentation in various forms have become a critical need of the hour. May it be informal writing like blogging, utilizing social media platforms to connect with the present generation and passing on authentic traditional knowledge is key to bringing awareness about the need to conserve our indigenous knowledge.

(Contributor: Leenthoi Laishram is presently pursuing MSc. Forestry at North Eastern Regional Institute of Science and Technology (NERIST), Arunachal Pradesh; she is currently under Midas Touch Pro Bono Mentorship Program; she can be reached at leenthoilaishram@gmail.com)

Agriculture is not only about producing food that we require but it is a way of life that define our society value and culture, our health perspective and our consciousness towards the well being of our future generation and environment. Today, this value chain is at stake due to human greed and self-centred profit mongers. On the other hand, the pressure given upon our land and environment by the fast pace of so called development at the stake of our land and environment has also added to biodiversity loss and climate change.

Today, we talk of Sustainable Agriculture, Rain – Water harvesting, Bio – Diversity conservation and Preservation of Environment and Ecology and even these mentioned above hot topics have become a centre point of debate, discussion, government policy ( whether it may be a policy for name sake) and part of syllabus at school, colleges and universities. The modern generation today need to learn all the above mentioned topic by giving extra effort, time and even by investing additional resources but have we ever imagine that these problems were not a matter of concern when we introspect our traditional days or olden days, because giving importance to this issues were daily day to day part of life of our ancestors and our grand parents and existing together within the rules of nature was way of life. According to traditional belief, Hills or forest is our father, rivers are our mother and the paddy fields are resident of our grain goddess. Imagine how we can commit any mistake to harm our holy places which are life – line of our very existence and integral part of our belief for brighter future and blessed generation. 

Our agriculture was far sustainable before the advent of modern agriculture as everything was within the control of our mother nature, who always has sufficient to give for the need of her children and in the custody to every community. But today, even the seed is out of farmer’s custody, which is one of the biggest threat of modern agriculture. Where has all our indigenous seeds gone. Should we take it just as a normal phenomenal or take it as a serious conspiracy played by the profit mongers to increased Zero’s in their bank accounts by putting the entire farming community and agriculture at stake and on the other hand, the entire human race is being poisoned slowly by the so called chemical fertilizers, weedicides, insecticides and pesticides on the pretext of helping to increase production and controlling diseases of our agriculture. We did not have to harvest rain water, as our existing environment itself was rain water harvester by default but that very harvester has been destroyed by us itself. Bio – Diversity conservation was never needed because our act never destroyed the beautiful diversity we had because it was our heritage and source of livelihood. Preservation of Environment and ecology was not required because we prayed to the forest god to give us hint and show us way that whether we should cut a big and mature tree or not. We act to the wish of nature. It can be termed as superstition by the modern agriculture but it is far better to live in that so called superstition environment instead of destroying every thing in the name of modern development and destroying even the essence of our very own existence. 

Permaculture, which can be also called as permanent culture is a new interpretation of our traditional agriculture into modern term. The techniques, methods and design adopted in this culture are our very own traditional system with some new explanation. Ranging from seed preservation, using farm yard manure, preparing medicines from natural sources and pattern of planting are all synonymous to our traditional practice except for few modification and addition of innovative techniques added to suit the changing environment in the form of Vermi- compost manure and all.

Now, it depends on us whether to put at stake the entire world through slow poisoning or once again reclaim our healthy environment of our “Agri – CULTURE” for the betterment of our generations to come and the world.

(Contributor : Sana Khumukcham is a trained Permaculturist,she can be reached at sana.umathel86@gmail.com)

Bamboo in North East India and its role in carbon sequestration

Bachaspatimayum Debkumari, PhD

India has the world’s largest fields of bamboo. It grows on nearly 13% of the country’s forest land. The eight North-eastern States – Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram, Nagaland, Sikkim and Tripura – grow 67% of India’s bamboo and have 45% of global bamboo reserves. Nearly 35 species of superior quality bamboos are found in the region. Regional trade bodies say that Northeast is crucial for India to tap the estimated $10 billion market potential of bamboo. North East India is known as the home of Bamboo and occupies 54810 sq. km of area under bamboo cover which is about 39 per cent of the country’s total area. Among seven states of North-East India, Arunachal Pradesh occupies largest bamboo area (16,083 sq. km followed by Manipur (9,303 sq. km), Mizoram (9,245 sq. km) and Assam with 7,238 sq. km (FSI-2011). Bamboo forest plays an important role in in the socioeconomic development of people of the region. Management of the natural bamboo forests in the tropics should aim for sequestration of atmospheric CO2 for combating climate change.

Carbon sequestration is the long-term storage of carbon in the terrestrial biosphere, underground, or the oceans so that carbon dioxide concentration in the atmosphere could be reduced. About two-thirds of terrestrial carbon is sequestered in the standing forest vegetation, forest debris, and in forest soils. Soil can be source or sink of greenhouse gases depending on land use and management. Carbon stored by plants through the process of photosynthesis exceeds the amount of carbon released through the processes of respiration and decomposition of organic matter. Soil is a major reservoir for carbon containing globally twice as much as atmosphere and three times as much as vegetation. The Kyoto Protocol proposed that C reduction could take place by reducing fossil fuel emissions, or by accumulating C in vegetation and in the soil of terrestrial ecosystems.  Bamboo forests have an efficient carbon sequestration capacity and play an important role in responding to global climate change

Growing forest trees to sequester carbon is a relative inexpensive means to combating climate change. Carbon sequestration by growing forests has been shown to be a cost-effective option for mitigation of global climatic change. Bamboo has received increasing attention over the last two decades for its economic and environmental values. Because of its high ecological and socioeconomic versatility, and especially its great potential for carbon sequestration and its unique role in mitigating climate change bamboo has been receiving increasing attention in recent years. With its fast growth rate and high annual regrowth after harvesting, the bamboo forest has a high potential in sequestering carbon dioxide   from atmosphere.

Bamboos are fast growing and attained maturity in 4/5 years. Thus bamboos can be significant sinks of atmospheric carbon (C) playing a critical role to mitigate climate change.

(Contributor: Dr Bachaspatimayum Debkumari is presently working as DST Women Scientist B at Department of Botany , Manipur University , she is the  Founder of Midas Touch; she can be reached at b.debkumari@gmail.com )