Sacred Tree Research Articles

Sacred Groves: A Novice Idea for Carbon Sequestration

The daily anthropogenic advancements of humans have led to an increase in global carbon emissions. Every year, there has been an increase in the atmospheric concentration of carbon dioxide. One of the least expensive ways to minimize this gap is by biological carbon sequestration in plants. Ecosystems of forests are the most significant carbon sinks among terrestrial ecosystems and have long-term sustainable impacts on limiting climate change. Sacred groves are known as the small patches of conserved forests protected by man’s spiritual beliefs and cultural practices. These sacred forest patches were studied from the ecological, environmental and floristic point of view by several research workers. Due to their religious and mythological myths and beliefs, sacred groves and sacred plants are conserved well. Apart from being conserved, these sacred plants can also have a higher potential for carbon sequestration. The total biomass and carbon sequestrated in the Sacred tree species have been estimated using a non-destructive method. The main focus of the current article is on estimating the carbon sequestration of sacred tree species in sacred groves found in selected areas Abdasa Taluka of Kachchh District. Total 51 sacred groves were recorded from 33 villages which cover approximately 23.64 hectares of land area. Carbon sequestration of 537 individuals of 23 tree species was estimated through the standard method. Ficus benghalensis L. is dominated in carbon i.e., 7.36 tones followed by Tamarindus indica L. (5.77 tones), Ficus religiosa L. (5.22 tones), Delonix regia (Boj.) Raf (3.02 tonnes). Lowest carbon sequestration was recorded in Prosopsis cineraria (L.) Druce, Balanites aegyptiaca (L.) Delile, Azadirachta indica A. Juss., Butea monosperma (Lam.) Taub and Punica granetum L. less than 1 tonnes respectively.

Phenological growth stages of sacred Elaeocarpus ganitrus Roxb. ex G. Don (Rudraksha) using the extended Biologische Bundesanstalt, Bundessortenamt und Chemische Industrie scale

AbstractA standard extended Biologische Bundesanstalt, Bundessortenamt und Chemische Industrie (BBCH) scale is developed for an important tree species, that is, Elaeocarpus ganitrus Roxb. ex G. Don (Synonym: Elaeocarpus serratus L.) commonly known as Rudraksha. We propose a detailed description of phenological stages and climatic parameters delineating Rudraksha's major key physiological changes. Phenological factors will aid in developing measures for protecting this endangered ethnobotanical significant tree species. This manuscript proposes a monograph consisting of eight Principal Growth Stages out of 10 BBCH stages with different plant growth stages and their descriptors with specific codes. This study is the first of its kind for Rudraksha, and it will help researchers and biologists gain further insights into this sacred tree and related studies about the behaviour of this plant in changing climatic conditions.

Hepatoprotective activity of Averrhoa bilimbi leaf extract against Alcohol-induced liver damage in wistar rats

Averrhoa bilimbi is one of the India’s most legendary and sacred trees which belongs to the family Oxalidaceae.The aim of the current study is to examine the hepatoprotective effect of ethanolic leaf extracts of Averrhoa bilimbi against alcohol-induced hepatic damage in albino rats.The degree of protection was determined by evaluating biochemical parameters such as serum Alanine transaminase, Aspartate transaminase,Serum alkaline phosphatase, and total Bilirubin.The study reveals,when compared to the positive control, the leaf extract at dose levels of 100, 200, and 400mg/kg bodyweight p.o. showed a significant (P<0.05) reduction in liver enzyme levels. The histopathological examination of liver sections were supported by these biochemical parameters. The phytochemical analysis of the extract shows the presence of phytosterols and flavonoids, which might be responsible for the hepatoprotective activity.Therefore it could be concluded that Averrhoa bilimbi leaves extract possess potent hepatoprotective activity against alcohol induced hepatic damage in rats.

Ancient Night by David Bowles

Reviewed by: Ancient Night by David Bowles Amanda Toledo Bowles, David Ancient Night; illus. by David Álvarez. Levine Querido, 2023 [40p] Trade ed. ISBN 9781646142514 $18.99 Reviewed from digital galleys R 0-6 yrs Noche Antigua; illus. by David Álvarez. Levine Querido, 2023 [40p] Trade ed. ISBN 9781646142545 $18.99 Reviewed from digital galleys R 0-6 yrs In a soothing world of night, the moon is lit by the nectar of a sacred tree, and Rabbit frequently treks to the maguey to refill the moon when it grows dim. Opossum, jealous of the light it sees Rabbit carrying, cracks the moon to take some for itself. Upon finding the damaged moon, Rabbit scolds Opossum and warns of a world without light; to make amends, Opossum journeys under the earth to bring [End Page 215] the sun to the sky, restoring a world of light from both sun and moon. A folkloric tone and simple text combine with the cooler colors in Álvarez’s illustrations to make this a calming selection for evening lap reads and storytimes. Deeper hues give the white-yellow light of the moon the effect of a celestial glow, and as the pages brighten with the coming of the sun, the muted colors keep a consistent tranquility. Careful blending and varying textures on leaves and the animals’ fur provide an additional lived-in feeling to the venerated characters and their sparse, beautiful world. Both English and Spanish editions feature a few short sentences per page, and Bowles’ sentences have a pleasant cadence in both languages. A note from Bowles and Álvarez covers how they drew on creation stories of the indigenous Nahua and Maya people of Mesoamerica to make something new, and then provides a brief overview of those original stories. Copyright © 2023 The Board of Trustees of the University of Illinois

Doświadczenie ciała i przestrzeń symboliczna. Edukacja i sztuka wrażliwego zamieszkiwania

The text presents the artist’s original works, formally diverse (performance, objects, drawings, photographs – working with the body, sound, landscape), whose common thread is the theme of place. The artistic process is a constant clash between what is changeable and derives from the use of words and what is constant and contained in the visual aspect. The author places his actions within the framework of the processes of construction and deconstruction, attempting in this way to express man’s relationship to space (the action Transfer, Shelter), to nature and tradition (the action and installation 54 m3 Sacred Trees), to the cosmos (the video First Man in Space), to the political situation (the installation Despite negotiations, a ceasefire could not be reached). An attitude expressed not only in the artistic activity and its symbolism, but also in the posture of the body – that primordial language of the relationship with the environment, with others and with oneself, e.g. during lessons at school. Visual activities are mixed here with the reflection of the artist, the teacher and the recording of the audience’s reactions.

An Army of Ants in the Defense of the Sacred: the Myrmecofauna (Hymenoptera, Formicidae) of the Sacred Trees of Ipeiros (North West Greece)

In mountainous Greece, cultural landscapes exhibit distinctive features, such as scattered trees marking village boundaries and sacred forests serving as locally adapted conservation systems. These sacred landscapes play a crucial role in protecting villages from natural hazards and providing essential resources for the community. The unique status of certain trees as "sacred" is maintained through supernatural fears and taboos associated with logging. While the significance of sacred forests for biodiversity is acknowledged, there is a lack of evaluation regarding the importance of individual aged trees for ant species. This study aims to fill this gap by documenting the dominant ant species associated with aged trees in sacred landscapes. Ant specimens were collected from sacred forests and individual old growth trees near churches in the Ipeiros region, providing insights into the association between tree species and ant communities. The research contributes to understanding the ecological dynamics of these culturally significant landscapes. Identification to species level provided species that are collected for the first time from the administrative area of Ipeiros, namely Camponotus gestroi Emery, 1878, Camponotus jaliensis Dalla Torre, 1893, and Camponotus samius Forel, 1889.

SACRED GROVES: A NOVICE IDEA FOR CARBON SEQUESTRATION

The daily anthropogenic advancements of humans have led to an increase in global carbon emissions. Every year, there has been an increase in the atmospheric concentration of carbon dioxide. One of the least expensive ways to minimize this gas is by biological carbon sequestration in plants. Ecosystems of forests are the most significant carbon sinks among terrestrial ecosystems and have long-term sustainable impacts on limiting climate change. Sacred groves are less disturbed due to religious and mythological beliefs. It can serve as a model for effective carbon sequestration. Sacred groves are known as the small patches of conserved forests protected by man’s spiritual beliefs and cultural practices. These sacred forest patches were studied from the ecological, environmental and floristic points of view by several research workers. Due to their religious and mythological myths and beliefs, sacred groves and sacred plants are conserved well. Apart from being conserved, these sacred plants can also have a higher potential for carbon sequestration. Using a non-destructive method, the total biomass and carbon stored in the sacred tree species have been calculated. The main focus of the current article is on estimating the carbon sequestration of sacred tree species in sacred groves found in selected areas Abdasa Taluka of Kachchh District. Total 51 sacred groves were recorded from 33 villages which cover approximately 23.64 hectares of land area. Carbon sequestration of 537 individuals of 23 tree species was estimated through the standard method. Ficus benghalensis L.is dominated in carbon i.e., 7.36 tones followed by Tamarindus indica L. (5.77 tones), Ficus religiosa L. (5.22 tones), Delonix regia (Boj.) Raf (3.02 tones). Lowest carbon sequestration was recorded in Prosopsis cineraria (L.) Druce, Balanites aegyptiaca (L.) Delile, Azadirachta indica A. Juss., Butea monosperma (Lam.) Taub and Punica granetum L. less than 1 tons respectively.

Arboreal Attachment/Detachment The Felling of a Lonesome Tree in Muhammad Zafzāf’s “The Sacred Tree”

This study interprets Muhammad al-Zafzāf’s “The Sacred Tree” in light of a myriad of social, political and religious constructions that surround a sacred tree and its cutting, a decision taken by the government and implemented by workers hired by the authorities. This short story is from the eponymous collection written in 1980 by the late Moroccan writer, one of the most famous Arabic-language novelists, short story writers and poets in Morocco in the 20th century. I hope to shed some light on the interplay between the local and the universal in relation to the sacred and the profane, manifested as the dialectic and yet often incongruent relation between the natural and the sacred as well as the modern and the traditional. The analysis highlights the critical stance the author takes towards the outdated and superstitious beliefs that still take hold of his society, perhaps hoping to bring about some change.

Mechanistic Insights into the Neuroprotective Potential of Sacred Ficus Trees.

Ficus religiosa (Bo tree or sacred fig) and Ficus benghalensis (Indian banyan) are of immense spiritual and therapeutic importance. Various parts of these trees have been investigated for their antioxidant, antimicrobial, anticonvulsant, antidiabetic, anti-inflammatory, analgesic, hepatoprotective, dermoprotective, and nephroprotective properties. Previous reviews of Ficus mostly discussed traditional usages, photochemistry, and pharmacological activities, though comprehensive reviews of the neuroprotective potential of these Ficus species extracts and/or their important phytocompounds are lacking. The interesting phytocompounds from these trees include many bengalenosides, carotenoids, flavonoids (leucopelargonidin-3-O-β-d-glucopyranoside, leucopelargonidin-3-O-α-l-rhamnopyranoside, lupeol, cetyl behenate, and α-amyrin acetate), flavonols (kaempferol, quercetin, myricetin), leucocyanidin, phytosterols (bergapten, bergaptol, lanosterol, β-sitosterol, stigmasterol), terpenes (α-thujene, α-pinene, β-pinene, α-terpinene, limonene, β-ocimene, β-bourbonene, β-caryophyllene, α-trans-bergamotene, α-copaene, aromadendrene, α-humulene, alloaromadendrene, germacrene, γ-cadinene, and δ-cadinene), and diverse polyphenols (tannin, wax, saponin, leucoanthocyanin), contributing significantly to their pharmacological effects, ranging from antimicrobial action to neuroprotection. This review presents extensive mechanistic insights into the neuroprotective potential, especially important phytochemicals from F. religiosa and F. benghalensis. Owing to the complex pathophysiology of neurodegenerative disorders (NDDs), the currently existing drugs merely alleviate the symptoms. Hence, bioactive compounds with potent neuroprotective effects through a multitarget approach would be of great interest in developing pharmacophores for the treatment of NDDs.

A Sacred Tree in the Boreal forest: A Narrative About a Sámi Shaman, her Tree, and the Forest Landscape

Since the early nineteenth century, forest landscapes and socio-economic contexts have significantly changed in northernmost Sweden. These processes include agrarian colonisation, the Christianisation of the indigenous Sámi people, and the transfer of land tenure. We aim to analyse how Sámi religious practice manifested itself in a time of dramatic social transition in northern Sweden by focussing on the life and religious practice of a Sámi woman known as the shaman Guoksik-gummo, 'the Lady of the Siberian Jay.' We analyse a range of historical records and one specific sacred tree related to her to understand this period better and illuminate the changes in land-use religious practice and landscape transformation between the early nineteenth century and the early twenty-first century. We conclude that better documentation, more vital protection by law of Sámi cultural traces in northern landscapes, and better consultation with Sámi are needed in the future.

Qualitative and quantitative analysis of phytochemicals in ficus religiosa

:Abstract: Ficus commonly known as "Peepal tree" is a large tree found throughout India. It is a sacred tree which is having traditional uses as well as pharmacological activities.Materials and Methods: Ficus religiosa Q, 6C, 12C, 30C, 200C, 1000C potencies are taken tested with different reagents to find out the presence of different phytochemicals in it.Results: Potencies beyond avagadro limit also has shown presence of phytochemicalsConclusion: Homoeopathic doses of medicines are too dilute i.e., beyond Avogadro limit medicines, therefore often receive criticism on their activity as having placebo effect. The present study lays emphasis on presence of phytochemicals even they are diluted beyond Avogadro number.

Tree of Life Motif, Late Bronze Canaanite Cult, and a Recently Discovered Krater from Tel Burna


 
 
 This paper discusses a krater recently discovered in a cultic building at Tel Burna in the Shephelah. Of special interest is the krater’s relatively well-preserved decoration containing multiple nature scenes related to the so-called tree of life or sacred tree motif. The krater’s physical description and archaeological context and the decoration’s relationship to relevant comparanda are explored in order to elucidate the significance of its iconography. In light of this discussion, we conclude that the decoration includes an abstract representation of a Canaanite goddess as a “pubis of life” variation of the “tree of life” motif on the krater as a votive vessel in the Late Bronze Age cult.
 
 

Management and protection of large old tree species in farmlands: Case of Milicia excelsa in southern Benin (West Africa)

Agroforestry systems are the last refuge habitats for many large old trees. This study assessed the management and the protection of Milicia excelsa (Iroko) trees in agricultural landscape of Dogbo district in southern Benin. A socio-economic survey with 288 respondents combined with an inventory of M. excelsa trees in agricultural lands were carried out. A total of 404 Iroko's trees were geolocated in 10 stands ranging in size from 102 to 1476 ha. The pair correlation function has been used to assess the spatial patterns of Iroko trees. The density of Iroko trees varies moderately from 1.69 ± 0.19 to 0.07 ± 0.02 stems/ha respectively in farmland and landscape with a spatial distribution ranging from gregarious to random - gregarious - random. The diametric structure of Iroko trees presents a bell-shaped appearance with a left asymmetry. The vertical structure shows a bell-like appearance centered on the modal class made up of individuals of height between 14 and 16 m. Timber exploitation (14%), rarefaction of the species and its attribute of sacred tree (98%) are the main motivations for protecting plants in agricultural lands. The medicinal use of the plant parts of Iroko is mainly based on the bark (33%) and leaves (24%). Except the socioeconomic conditions of farmers, the cultural foundations contribute the most to the preservation of M. excelsa in the agricultural lands. Thus, a participatory reforestation program integrating the endogenous values of local populations in the use of agroforestry systems as biological corridors could be successfully implemented. It would allow the preservation of large old trees from the increasing pressure on their populations in the future.

Mukul Dey’s Sacred Tree, A Symbole of Hope to Decolonize Indian Art

Dey dedicated his life to the artistic revival of Indian art and adapted the traditionally Western technique of drypoint etching to this end, creating many prints that drew on Indian cultural heritage. The artistic revival of traditional imagery helped fuel the Swadeshi movement by fostering a sense of national pride and attempting to develop a new national style.Dey’s artworks represent his hope to decolonize Indian art and restore Indian national pride.

The Sacred Cowshed Tree in Urban Hanoi: A Home for Unredeemed Souls

The “Cowshed Tree” (Cây đa nhà Bò), located next to a maternity hospital in urban Hanoi, has long been a destination for women and men who offer prayers to ensure a successful birth and to give thanks for a healthy baby. As the nearby hospital also performs abortions, the crown of the huge banyan tree with its aerial roots has come to be regarded by many city residents as a home for unredeemed souls. But the history of the tree and narratives about its existence predate the construction of the hospital in the early 1960s and refer to the arrival of migrants from India in the French colonial period. In this article, I explore how the Cowshed Tree became a location where affective relations between the living and the dead are created and fostered through prayers and offerings, and hence as a site where sensations and material objects mediate between this world and other worlds. Taking the performance of popular religious practices at the Cowshed Tree as an ethnographic example, this essay aims to contribute to ongoing debates on the urban sacred in late socialist Vietnam and on unfortunate deaths and commemoration in times of rapid transformation; it also contributes to recent research on the relationship between humans, trees, and spirits in the urban environment.

Old Sacred Trees as Memories of the Cultural Landscapes of Southern Benin (West Africa)

Large old trees (LOTs) are emblematic elements of the cultural landscape and can live for hundreds of years. They represent an intermediate aspect of cultural heritage, linking spirits and humans. They can also provide a range of ecosystem services. In spite of their importance, declining numbers have been reported. This study examined the diversity of LOTs and the impact of anthropogenic threats on their preservation in three districts of southern Benin: Ketou and Abomey, which represent historical districts with royal courts, and Lokossa, which does not have a tradition as a dynastic seat. Semi-structured interviews focused on ethnobotanical aspects and storytelling were conducted with a total of 150 community leaders and traditional practitioners; these were coupled with an inventory of LOTs to demonstrate their importance in maintaining the heritage and providing ecosystem services in cultural landscapes. Diversity, cultural importance, and ethnobotanical indices were calculated to compare positive and negative attitudes towards LOTs by the local people of the study areas. A total of 270 LOT individuals belonging to 14 species were recorded. The most common species was Adansonia digitata (70 individuals), followed by Milicia excelsa (47 individuals), Ceiba pentandra (37 individuals), and Blighia sapida (25 individuals). Sacred forests and the royal palaces (ten for Abomey and three for Kétou), which are protected by a traditional veto, had the highest number of LOTs (145 individuals) belonging to nine species. Details of 79 specific uses were documented for each plant part of LOTs. The most frequently reported were related to medicinal (80.64%), cultic (16.65%), and craft uses (2.6%). Based on a standard area of 100 km2, mean Shannon diversity (H’) and evenness (J) were lower in the cultural landscape of Ketou (H′ = 0.26 ± 0.42; J = 0.23 ± 0.37) compared to Lokossa (H′ = 0.27 ± 0.32; J = 0.21 ± 0.24) and Abomey (H′ = 0.42 ± 0.37; J = 0.35 ± 0.31). The threat patterns suggest that, irrespective of the species involved, certain determining factors (urbanization (35%), the timber trade (18%), and decisions made during the Marxist–Leninist revolution in Benin in 1972 (11%)) have affected and continue to affect LOT abundance and diversity. For better management of LOTs, there is a need to promote decision-making strategies that better align human cultural values and ecological objectives.

On the Edge of Time and Space: The Udis of Oghuz

Abstract This paper looks at the role of anthropological notions of time and space in the rituals, everyday life, discourse and the notable spaces of the Udi community in Oghuz (former Vartashen, Azerbaijan). This particular Udi community is examined through and studied within the context of the above-mentioned concepts. The text focuses on the local sacred plane tree, several chapels and narratives of the locals in relation to the concept of spacetime. This paper looks at how the idea of spacetime shapes the Udi community of Oghuz and its symbolic role in performing the identity within this community. Relying on ethnographic fieldwork in Oghuz and accompanying historical research, the paper shows the complex entanglement of spacetime narrative in the lives of the local Udis.

The Tree, the Snake and the Goddess

Abstract Some scholars have argued that early Buddhism offers little theoretical support for an environmental ethics because it regards nature as having no intrinsic value, since it is impermanent and unsatisfactory. I disagree, and argue that the mythic context of the Buddha’s life-story shows the Buddha in an intimate relationship with nature, and gaining Awakening while dependent on it. The Bodhi tree is not just a sacred tree but a symbol of the place of Awakening and a version of the Tree of Life. The mythical snakes or nāgas who support and encourage the Bodhisattva on his way to the Bodhi tree represent chthonic powers of living nature. The Earth Goddess who appears to witness the Bodhisattva’s practice of the perfections represents a culmination of this relationship. Her image derives historically from the Greek goddess Gaia. Nature therefore has an intrinsic value in relation to Awakening.

Ritual, Legend, and Metaphor: Narratives of the Willow in Yuan Zaju

Narratives of willow trees in Yuan zaju 雜劇, or variety play, largely come in three types, namely, the ritual performance of shooting willows; the deliverance of willow spirits by Lü Dongbin, one of the Eight Immortals of Daoism; and the use of the word willow to refer to women. The willow shooting ritual depicted in Yuan zaju was highly reminiscent of the willow shooting ritual popular throughout the Song (960–1279), Liao (916–1125), Jin (1115–1234), and Yuan (1271–1368) dynasties, with its conceptual origins traceable to the ancient shamanic belief in the willow as a sacred tree prevalent among the Khitans and Jurchens who lived in what is now northeastern China. The legend of Lü Dongbin delivering a willow spirit to immortality is a recurring motif in Han Chinese folklore and Daoist hagiography, which also finds expression in the iconic image of Guanyin Pusa or Bodhisattva Avalokitesvara holding a willow branch with which they cure diseases for people and bring fulfillment to their wishes. The frequent use of “willow leaf-shaped eyebrows” (liumei 柳眉) and “willow-like waist” (liuyao 柳腰) in Yuan zaju as metaphorical references to women can be seen as a continuation of the great literary tradition of Shijing 詩經 (The Book of Songs) and also as a dramatic enactment of the fertility cult of the willow and women in Chinese folk religion. Evidence abounds that the narratives about the willow in Yuan zaju were not a new creation but an artistic manifestation of centuries-old folk belief and literary tradition.

Understanding Religious Change in Africa and Europe: Crossing Latitudes; The Christianization of Jukun of Nigeria and Celtic Irish in Early Medieval Europ

Understanding Religious Change in Africa and Europe: Crossing Latitudes; The Christianization of Jukun of Nigeria and Celtic Irish in Early Medieval Europ