food security
The whole world is worried today from the declining forest area. If there is a hole in the ozone layer, then there is a concern for the conservation of abundant bio-diversity present in the forest. But for thousands of years, the worry of tribals dependent on forests is completely different. Adivasis only want to save the forest for their survival and the happy life of future generations. The thinking of modern society has made life an object of profit, but for the tribals, the jungle is a complete lifestyle. Is the means of livelihood. In the name of conservation, forest conservation is also being reduced by underground programs such as forest management, the tension is increasing. Adivasis' approach is very important in forest conservation. On which neither is being implemented nor is it being recognized. |
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food security
Their way of tapping the forest in tribal lifestyle, work style is different. From their rules, they have been protecting the forest from the time of the forefathers. Adivasis take as much as they need from the forest according to their needs, in return, give them some or nothing. Today, forests remain with their respect and their respect towards the forest. In the use of the forest, the way and the rules of the tribals will feel that how sustainable and important their thinking is in forest conservation.It is noteworthy that the forest is not only the economic base of the tribals but also the treatment of their diseases is done only by wild herbs. 'Baga tribals' of Mandla and Dindori districts are considered to be the best knowledge of herbs and herbal remedies throughout the country. Knowing how to remove herbs from the forest, it realizes how much respect and protection they have in the mind of the forest. Unfortunately, modern society has squeezed this thinking. Bagga tribes use peg bark during Zach (delivery). Before removing the bark, give the invitation to rice, pulse to the tree. Then worship him with sunlight and chant mantras for the vegetable chef (tree). After that, the bark that comes out of the Kulhadi era once uses the same medicine. According to knowledgeable bags, this kind of bark turns out in this way. They believe that if the bark is removed without any rules, then people will start barking arbitrarily. This will damage forest property. Similarly, the use of Mahua bark and pandajori bark is used for stomachache, vomiting, and diarrhea. The bark, which is used to kill the three times from the pandajori, is used as a useful tool for medicine.
food security
Similarly, 'bark of tinas tree' is used when a headache is done. Tina tree bark is extracted under a complete method. Before sunrise, before biting the urine and urine, the bark of tinas has to be removed. For this, make a certain distance from the tree and take a stone by breathing and make three trees on the tree thrice on the tree. After this, the bark comes out of a single axis of a tax, taking it from where it takes the stone, there is a need to keep it right there. In the meantime, if the breath breaks down, the medicine is considered ineffective. Due to this process, due to all the activities in the same breath, very few bark leaves and the tree is safe. Bagga Adivasis use different barks or root in different diseases, and their method, method, and method of removing every drug is different. But before forgetting any root or medicine, do not forget to give pulse, an invitation to rice, worship with sunlight, and pray to the Goddess Maharaj. It is noteworthy that the idea behind the worship of the bag is that the medicinal properties of the tree become active. Coconut, hemp, and alcohol are also clamped for many herds. If this process is seen from a scientific point of view, it does not directly relate to the properties of the drug, but the thinking and attitude of the tribals are quite different. On inquiring, Baga explains that if the jungle preserves our life by giving medicine, then our duty becomes that we also give something to that jungle. Theirs is the mainstay of the conservation of forests.In Chhattisgarh, the forest of Sarna is a pilgrimage place for tribals, from which it is considered sin to break even a leaf. Similarly, in the Betul and Chhindwara districts of Madhya Pradesh, Korku, Gond tribals worship 'Khandaraj Baba' (Meghnad). There are three large wooden pillars in the middle of this village. After this Holi is worshiped and it seems fair. Often every 10-12 years new poles are replaced in place of these pillars. Even in the way of bringing new pillars, tribals look towards the forest, thinking of respect, reverence, and transaction. To bring pillars of Khanderai Baba worship the tree of Baba in the jungle. Dals, rice, wine are sacrificed and the chickens are sacrificed. Then the tree of Baba is cut and installed in the village. Clearly, if there is no such rule, all trees are cut off in the name of Khanderaaya Baba. Tribal communities and processes are not only for their religious activities but also for their social and economic needs. Forest-based lifestyle, traditional knowledge of tribals, use of need, ignoring the thinking of the tribals and the style of work for protection, foreign thinking is being planted in modern times. It does not preserve wildlife, biodiversity, inverted tribal and forest coexistence is definitely ending. This tension is increasing.
To make maximum profit from the forest, under the modern thinking, forest protection committees, village forest committees, eco-development committees for forest conservation are being made and only the drum is being protected from public participation. Informal anti-people programs such as joint forest management, folk forestry are actually patronized. Now such thinking is being developed that to save the forest,
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