SACRED GROOVES
1. Context
On December 18, 2024, the Supreme Court directed the Forest Department of Rajasthan to map on the ground and via satellite every ‘sacred grove’ in detail. They were to be identified irrespective of their size and based “solely on their purpose and their cultural and ecological significance to the local community”. After mapping, the court directed the department to classify them as ‘forests’ and notify them as ‘community reserves’ under the Wildlife Protection Act (WLPA) 1972
2. Sacred grooves and Community
- Sacred groves are forested areas protected and managed by local communities, deeply embedded in their cultural traditions and identities. These forests are safeguarded through customary laws and taboos, often prohibiting any form of resource extraction, except in limited cases such as collecting medicinal plants by designated custodians.
- Their conservation is closely tied to spiritual beliefs, with reverence for the deities and spirits associated with the groves playing a crucial role in their protection.
- India is home to an estimated 1–10 lakh sacred groves, the largest number globally. They are known by different regional names, such as ‘devara kadu’ in Karnataka, ‘devban’ in Himachal Pradesh, ‘kavu’ and ‘sarpa kavu’ in Kerala, ‘sarna’ in the Chota Nagpur Plateau, ‘devbani’ in Chhattisgarh, ‘jahera’ or ‘thakuramma’ in Odisha, ‘devgudi’ among the Muria, Madia, and Gond tribes of Maharashtra and Chhattisgarh, and ‘ki law lyngdoh’, ‘ki law kyntang’ or ‘ki law niam’ in Meghalaya. In Gujarat, they are referred to as ‘sabarkantha,’ ‘dahod,’ or ‘banaskantha,’ among others.
- These sacred spaces are often linked to temples, shrines, monasteries, and burial sites. Besides being centers of religious and cultural significance, they serve as repositories of medicinal plants and act as biodiversity hotspots. Many sacred groves also support perennial water sources, fostering the growth of unique and endemic plant and animal species.
- Rich in myths and legends, sacred groves are integral to the oral traditions of local communities, passed down through generations as part of their cultural heritage.
- Their conservation efforts have contributed to ecological stability by mitigating the effects of natural disasters such as floods, landslides, and droughts, while also preventing soil erosion. Additionally, anthropological studies highlight the positive impact of sacred groves on the mental and physical well-being of the communities that protect them
3. What are Community reserves?
- The 2002 amendment to the Wildlife Protection Act (WLPA) introduced a new category of Protected Areas called ‘community reserves,’ alongside ‘national parks’ and ‘sanctuaries.’
- Community reserves are designated on privately or communally owned land where local communities voluntarily commit to conserving habitats, safeguarding wildlife, and preserving traditional conservation practices.
- Under this framework, communities or individual landowners are responsible for preventing offenses outlined in the WLPA. They must assist authorities in apprehending violators, report any wild animal deaths, and take measures to control or extinguish fires.
- Offenses within a community reserve include damaging boundary markers, disturbing wildlife, improper disposal of waste, igniting or permitting fires, and using harmful chemicals that could threaten biodiversity.
- Additionally, any changes in land use within a community reserve require approval from both the reserve’s management committee and the State government. The Chief Wildlife Warden, under whose jurisdiction the reserve falls, has overarching authority over its management and conservation plan.
- The Supreme Court has also mandated that State governments establish a ‘Community Reserve Management Committee’ to oversee the conservation and protection of wildlife and habitats.
- This committee must comprise at least five members nominated by the gram panchayat (or the gram sabha in its absence), along with a representative from the Forest or Wildlife Department.
- If the reserve is located on private land, the committee will include the landowner, a representative from the Forest or Wildlife Department, and a member from the relevant Panchayat or tribal community.
- The chairperson elected to lead the committee will serve as the ‘Honorary Wildlife Warden’ of the reserve.
- Furthermore, the Supreme Court has advised the Union Environment Ministry to conduct a nationwide survey of sacred groves and formulate a policy for their governance and conservation
4. Forest department clash with FRA Provisions
- Had sacred groves been included under the Forest Rights Act (FRA), they would have been classified as ‘community forest resources.’ The FRA defines these resources as traditional common forest lands within a village’s customary boundaries, encompassing reserved forests, protected forests, and even protected areas like sanctuaries and national parks, provided the community has historically accessed them.
- In such a scenario, gram sabhas would have held statutory authority over the protection, regeneration, conservation, and management of these forest resources, including their wildlife, flora, and biodiversity. They would also have been responsible for preventing any activities that could damage their ecological or cultural heritage.
- To fulfill this role, gram sabhas would have been required to establish Community Forest Resource Management Committees to create and implement conservation plans, subject to the sabha’s approval. State governments, in turn, would have been obligated to provide necessary support for these initiatives.
- Currently, sacred groves located within forested areas are considered a part of community forest resources and thus fall under the jurisdiction of gram sabhas rather than the Forest or Wildlife Department. Sacred groves situated outside forest lands may also come under the FRA’s governance if they are officially designated as ‘forest land.’
- Ultimately, placing sacred groves under the category of community reserves managed by the Forest Department could create conflicts with local customs and the FRA’s approach. The FRA respects traditional governance systems by recognizing community forest resources, aligning with customary conservation practices rather than imposing external administrative control
5. Way Forward
A more inclusive approach that respects indigenous and local governance structures while ensuring ecological protection is essential. Strengthening the role of gram sabhas in managing sacred groves, with state support rather than direct control, would uphold both environmental sustainability and cultural heritage. Recognizing sacred groves as part of community forest resources under the FRA ensures their protection in a manner that aligns with traditional beliefs, reinforcing the idea that conservation is most effective when communities remain stewards of their own landscapes
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For Prelims: World life Protection Act, Climate Change, human-Animal Conflict, Article 48 A, Article 51 A
For Mains:
1. Critically examine the effectiveness of the Wildlife Protection Act (WPA), 1972, in addressing the increasing cases of human-animal conflict in India. (250 Words)
2. Discuss the potential economic benefits of ecotourism and sustainable wildlife management practices in India. (250 Words)
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Previous Year Questions
1. If a particular plant species is placed under Schedule VI of the Wildlife Protection Act, 1972, what is the implication? (UPSC 2020) (a) A licence is required to cultivate that plant. Answer: A |
Source: The Indian Express
