Images - IUCN

Images: 

Front Cover: Backdrop: habit of Dysoxylum malabaricum, an majestic tree 

Traditional lamp lighted on Marotty (Hydnocarpus pentandra) fruit shell. A custom, which still 

followed by Hindu community 

A Brahmin priest planting a tree (inset) 

Front Inner: Seed of Wild Nutmeg (Myristica malabarica) with aril 

Back Inner: Leaves of Wild Cinnamon (Cinnamomum malabatrum) heaped in front of Aattukal temple 

Back: Fumigation with White Dammar (Vateria indica)- a normal process during holy functions.

On the occasion of planting a tree sapling of Myristica malabarica 

along with Shri. Jairam Ramesh, the Hon'ble Minister for Environment 

and Forests, Govt. Of India. 

Exploring the “Bio- Cultural” Heritage 

in Conservation of 5 Rare, Endemic & 

Threatened (RET) Tree Species of 

Western Ghats of Kerala 

Alcoa Foundation's 

Practitioner Fellowship Programme 2008 

IUCN, Gland 

Switzerland 

Final Report (2008-2009) 

October 31, 2009 

N. Anil Kumar Ph D 

M S SWAMINATHAN RESEARCH FOUNDATION 

Community Agrobiodiversity Centre, 

Puthurvayal P.O., Kalpetta, 

Wayanad- 673 121, Kerala, INDIA

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CONTENTS 

Summary 

Introduction 

Profile of the study site 

Ethnic diversity 

Methodology 

Bio-cultural value of the species studied 

Benefits from the study 

Conclusions & the steps ahead 

Annexures 

References 

Acronyms used

Acknowledgement 

I thank Alcoa Foundation and 

IUCN for conferring me with 

the Conservation Practitioner 

Fellowship and the support 

extended to carry out this study. 

I had detailed discussions with 

Dr. Jeffrey Mc Neely, Chief 

Scientist of IUCN and Dr. 

Gonzalo Oviedo, Senior 

Advisor for Social Policy of 

IUCN for finalizing the 

research idea and the 

methodology for this study. I 

am grateful to them for their 

brilliant suggestions and help. 

My sincere thanks are due to 

Prof. M. S. Swaminathan, 

Chairman of MSSRF for his 

encouragement to take up this 

fellowship and study. The 

assistance of Mr. K.G. Anish, 

Mr. Mithunlal, Dr. E. 

Unnikrishnan, Ms. Smitha, Ms. 

Sujana and Ms. Sreevidhya in 

various stages of this study and 

report finalisation is gratefully 

acknowledged here. There were 

several men and women from 

different communities shared 

with me their knowledge and 

information of the species 

studied under this project. I 

record my heartfelt thanks to all 

of them. Finally, few words of 

appreciation towards Ms. Price 

Wendy of IUCN and Ms. 

Burton Caitlin of Alcoa 

Foundation for their meticulous 

way of monitoring this work, 

and my fellow colleagues of the 

Practitioner Fellowship 

programme for their moral 

support and well wishes for this 

study.

Summary 

y research that facilitated through 

Alcoa-IUCN practitioner fellowship 

Mprogramme- 2008 was conducted at 

the M S Swaminathan Research 

Foundation's Community 

Agrobiodiversity Centre in Kerala, India. 

By the fellowship research, which took 

nearly a year, I have attempted to 

establish the link between cultural and 

ethnic role of local society in 

conservation and sustainable utilization 

of five high- value tree species that are 

threatened, rare and endemic to the 

Western Ghats of India. All the five 

species are in IUCN threatened 

category. The analysis of the data 

revealed that the local community men 

and women play a key role in 

conservation of these species as they 

use them in different ways, often 

related to their ancient traditions, 

customs and belief- system and also in 

their livelihood options. 

The study brought out all the five 

species have spiritual, cultural and 

many socio-economic values. It is clear 

from the study that such a collective 

valuation act as a driver for 

conservation of these species. For 

instance, the cultural importance of 

'white dammar' that extracted from the 

species, Vateria indica is attributed to 

its utility role in all types of the Hindu 

pooja, especially that for the blessings 

of God Siva. Many communities in 

Kerala use it to fumigate for the 

blessings of God and the ancestoral 

spirits. The saffron colour sourced from 

the seeds of Myristica malabarica is the 

characteristic colour of Hindu culture of 

whole of India. Likewise, people believe 

Marotti oil from Hydnocarpus pentandra 

keeps away the evil spirits from home. 

It is the most transparent oil, which 

creates a spiritual atmosphere 

according to local beliefs. The oil has 

proven utility in treating leprosy. 

A few lessons were learned from this 

study. The first lesson I have derived is 

that a 'C ' approach can holistically 

4 

address the issue of conservation. The 

study helped me to found that many of 

the issues in conservation and 

sustainable use of biodiversity can be 

achieved through a 'C ' continuum. The 

4 

C comprises Conservation, which 

4 

includes enhancement & sustainable 

use of biodiversity and comprises in 

situ, on farm and ex situ conservation; 

Cultivation that promotes low external 

input, sustainable farming based on 

organic principles; Consumption that 

covers sustainable utilization through 

conservation and cultivation of life 

saving crops, Commerce that create an 

economic stake in conservation for 

serving simultaneously the causes of 

conservation as well as the livelihood 

security. The Cultural diversity that 

create a spiritual stake in conservation 

is an over arching domain. It is 

however, noted that there is conflict 

exists between linking the dimensions 

of commerce and cultural diversity 

together. The C approach coupled with 

4 

a well knitted management plan will be 

a highly useful strategy for 

revitalization of the cultural traditions, 

conservation and sustainable 

management of biodiversity. 

A second lesson I learned was that 

conservation of maximum possible 

number of tree species that are 

preferred by the communities will help 

local communities to address the issue 

of climate change. The fellowship 

helped me to raise a large number of 

seedlings of the selected five species 

and contributed to a 50,000 Rare, 

Endemic and Threatened plant ('RET') 

tree planting campaign of MSSRF by 

supplying over 7100 seedlings. 

Hundreds of seedlings of these species 

are in survivals now in many of the 

forest plantations and wild preserved 

areas of Wayanad and adjoining 

regions. 

This fellowship has really increased my 

motivation in Human Cultural and 

Linguistic Diversity work in species rich 

developing countries. Before I accepted 

this fellowship, I had very little 

knowledge on the co-evolution of - 

cultural, spiritual, linguistic and 

biological diversities- in the world and 

revitalization of the cultural and 

lingustic diversity of India. Incidently 

my country is with the largest number 

of endangered languages of the world. 

There is so much has to be done to 

save the dying languages and the 

dying diversities. 

This experience, I am glad to say that 

has given me so much enthusiasm and 

confidence in working in the area of 

conservation. I sincerely thank Alcoa 

Foundation and IUCN for enabling me 

to undertake this short but unique study 

and thereby building my conservation 

capability. This capability I am sure 

would help me to improve my 

profession better and better.... 

N. Anil Kumar 

31-10-200

INTRODUCTION 

India is one of the 10 top IBCD-RICH countries 

of the world. The culture, ethnicity, languages, 

biodiversity of India are the oldest and unique, and 

with amazing functional attributes. The every- day 

life of tribal and rural communities of this country 

revolves around these diversities. The South, 

North, and Northeast region of India have their 

own distinct cultures and almost every state has 

carved out its own cultural niche. There is hardly 

any culture in the world that is as varied and unique 

as India. India is home to some of the most 

ancient civilizations, including four major world 

religions, Hinduism, Buddhism, Jainism and 

Sikhism. Indian religions have deep historical roots 

that are recollected by contemporary Indians. The 

religious culture going back at least 4500 years has 

come down only in the form of religious texts. The 

religious beliefs play a dominant part in the history 

of Indian religion and these beliefs are at least 

10,000 years old. 

In a country like India, with its complex 

geophysical and cultural characteristics and 

traditions, the distributional pattern of religious and 

ethnic communities, particularly Scheduled Tribes is 

varied. (Hrusikesh etal., 2002) The Indian Society is 

not as simple as it looks from the outside. India has 

a large tribal population, , totaling of 84.3 million 

(8.2%) (Census Report 2001) in 427 tribal 

communities (Chandraprakash Kala, 2005). Tribals 

01 

Sacred grove

are called as Atavika or Adivasi, in general, and are 

forest dwellers or forest dependant communities. 

The collective knowledge of these communities 

about the biodiversity around them is called Ethno 

biological knowledge, and it is very ancient in India. 

It describes how people of a particular culture and 

region make use of indigenous plants and animals. 

Ethno biological knowledge that accumulated over 

generations help people protect their health and 

nutrition and mange their habitats (Laird, 2002). 

The possibility that traditional knowledge may be 

rapidly and widely lost in response to the growing 

economic strength of India has become a major 

concern of scholars and policy makers. This 

concern emerges from the presumed link between 

traditional knowledge, the religious beliefs, cultural 

and social attributes of human societies have 

substantial influence on biodiversity conservation. 

In India, there are biological species closely 

interlinked with religious and other ancient 

traditions. The recent thrust on biodiversity 

conservation and sustainable utilization has 

generated interest from the part of conservation 

experts and policy makers on the importance of 

traditional use of the resources. But, there is no 

clear strategic plan exist on how to protect such 

knowledge and culture to help conservation of 

biodiversity on a long term basis, particularly in 

view of rapidly changing culture and life style of 

people of India. The traditional uses that are built 

up from generations of knowledge and experiences 

often proved to be authentic to believe and 

followed upon to emulate a strategy for sustainable 

conservation methods. 

In the Indian wisdom, a tree had been positioned 

above all those values that nature bestowed on to 

humans. Indian traditional wisdom show practical 

and technical uses for tree management in a given 

rural landscape and also offers a glimpse of forms 

of social and cultural representations concerning 

trees. In the ancient Hindu scripture in India, trees 

02

are described as an extra terrestrial having its roots 

in underworld and branches in heaven. The Hindu 

scripture says that the trees unite and connect 

beings of all kinds in the world. 

In Kerala, there are religiously, socially and 

culturally specific tree species once managed in 

outside forest landscapes. But many of such wild 

tree species have been declined considerably 

because of the impacts of modernization. Now 

many of them, which are endemic to the forest 

environment of Western Ghats are threatened with 

the danger of extinction. Trees have played an 

important role in Kerala's mythologies and 

religions, and have been given deep and sacred 

meanings throughout the ages. Keralites, observe 

the growth and death of trees, the elasticity of their 

branches, the sensitiveness and the annual decay 

and revival of their foliage, as powerful symbols of 

growth, decay and resurrection. Trees form an 

integral part of the culture and heritage of the 

people of Kerala. 

The present study was for understanding the role 

of culture in conserving such tree species, which 

are threatened with the fate of extinction. 5 taxa 

were selected, viz. Vateria indica Linn, commonly 

known as white dammar tree growing in evergreen, 

semi-evergreen forests. The resin extracted from 

the bark is used as natural incense; Myristica 

malabarica Lam. generally known as Malabar Wild 

Nutmeg occasionally found in evergreen forests of 

Western Ghats, the aril used generally as adulterant 

or substitute for nutmeg; Hydnocarpus pentandra 

(Buch.-ham.) Oken which is an evergreen tree with 

buttressed trunk, commercially known as 

Chaulmoogra. The oil extracted from the seeds 

have wide application in Indian tradition and 

culture; Dysoxylum malabaricum Bedd.; a species of 

white cedar tree, and Cinnamomum malabatrum (N. 

Burm.) Bl, the wild cinnamon. 

This report describes the collective efforts of 

Alcoa- IUCN and MSSRF in conservation of these 

species. 

03

PROFILE OF 

THE STUDY STUDY 

SITE 

The study location was Wayanad- Nilambur- Silent 

Valley region of the Western Ghat part of Kerala 

state. It is a region of tribal culture and human 

diversity with intensive agricultural land use, 

particularly for plantation crops like coffee, 

cardamom, pepper, rubber and tea. 

04

Wayanad 

Wayanad is a picturesque mountainous plateau with 

geographical extent of 2131 sq km. The district is 

situated at a height ranging from 700 to 2100 m 

above mean sea level and lies between north 

latitudes 11° 26' 28" and 11° 58' 22" and east 

longitudes 75° 46' 38" and 76° 26' 11”. The name 

Wayanad, is believed has been derived from the 

expression 'Vayal nadu' - the village of paddy fields. 

Wayanad, has a total human population of 7, 

80,167 comprising about 17% of tribal 

communities (Census Report 2001). Wayanad is 

considered to be one of the earliest human 

settlement areas in Kerala as evidenced by the 

historical monuments and other pre-historic 

documents. 

The district is characterised by cultivation of 

perennial plantation crops and spices. The major 

plantation crops include coffee, tea, pepper, 

cardamom and rubber. Coffee based farming 

system is a notable feature of Wayanad. The district 

enjoys tropical humid climate with an average 

annual precipitation of 3000mm. Wayanad hills are 

contiguous to the Nilgiris in Tamil Nadu and 

Bandhipur in Karnataka, forming a vast land, rich 

in biodiversity. 

Wayanad is part of Nilgiri Biosphere Reserve, 

which is one of the biologically rich mega 

biodiversity spots of the world. Countless floral 

and faunal diversity of greater ecological and 

economic importance is getting harboured in the 

wild and cultivated landscapes of the district. The 

ethnic communities in the district once wholly 

depended up on the greens for their health care 

system. The onslaught of modernity and the 

admixture of population diversity led to the 

erosion of ethnic cultural identity and tucked them 

away to marginal domain. The tribal communities 

of Wayanad district have vast knowledge on those 

“uncultivated” but useful plant diversity. Many such 

wild biodiversity are in their dietary items. These 

include both floral and faunal components and are 

generally known as “Ethnic food.” 

The district used to be a habitat for wide genetic 

diversity of traditional landraces of cultivated food 

crops and plantation crops. About 100 rice varieties 

were grown in the district suiting to the land 

classification and geo-climatic peculiarities. The rice 

genetic diversity of the district is known for its 

specialty rice varieties having aromatic and 

medicinal properties. The rice genetic base of 

Wayanad has now narrowed down to around 15-20 

rice varieties. One variety of special significance is 

Navara rice known for its medicinal value and used 

extensively by Ayurvedic practitioners for treating 

some aspects of rheumatic complaints. 20 odd 

pepper varieties and host of pulse varieties are a 

few to highlight. Vegetable and tuber crops occupy 

a prominent place in edible crop diversity of the 

district. 

Wayanad is also known for its medicinal plant 

wealth and the indigenous communities who have 

profound knowledge on the usage of such plants. 

Medicinal plants and other minor forest produces 

are now largely traded in local market. 

Topographical peculiarities and favorable climate 

enrich the potential of mass cultivation of 

medicinal and aromatic plants in the district. There 

are various species of plants with medicinal uses 

cultivated as cash crops or food crops in this area, 

Navara being a typical example. 

Nilambur 

Nilambur in the Malappuram district of Kerala is 

famous for its forests, especially its wildlife habitats, 

rivers, waterfalls and teak plantations. The name 

"Nilambur" means 'Place of Nilimba' (a Sanskrit 

word for Bamboo). Nilambur is famous for its 

bamboos. It is situated close to the Nilgiris range 

of the Western Ghats on the banks of the Chaliyar 

River. The town of Nilambur is famous for the 

Nilambur Vettekkoru Makan Paattu held every year 

in the Nilambur Kovilakom Temple. Nilambur is 

also home to the oldest teak plantation in the 

world, called Conolly's Plot. It is claimed that the 

world's tallest or biggest teak tree is in the 

Nilambur Teak Preserve. Cholanaikka are the 

dominant tribe in the interior forests of Nilambur 

area. 

05

Silent Valley 

Silent valley is extremely fragile, a unique preserve 

of wet evergreen forests lying above the equator 

and the forest strip which causes the summer rains 

in Kerala. The local name for the park is Sairandhri 

vanam (the forest in the valley) which is also one of 

the last representatives of tropical evergreen forests 

in India. The core of the Nilgiri Biosphere Reserve 

is the Silent Valley National Park. Despite its name, 

the Silent Valley (the clamour of Cicadas is 

conspicuously absent here) echoes with the sounds 

of teeming wildlife. The denizens of this sprawling 

habitat of endangered virgin tropical forests 

include rare birds, deer and tiger. The park which is 

remote has difficult terrain and is surrounded with 

Attappadi Reserve Forests in the east, and vested 

forests of the Palghat and Nilambur divisions in the 

west and south. In the North, the park is an 

extension of the Nilgiri Forests. There is no record 

the valley has ever been settled, but the Muduga 

and Irula tribal people are indigenous to the area 

and do live in the adjacent valley of Attappady 

Reserved Forest. The Kurumbar community 

occupy the highest range outside the park 

bordering on the Nilgiris. Many of the Muduga and 

Irula now work as day laborers. Some of them 

work for the Forest Department in the park as 

forest guards and visitor guides. 

06

ETHNIC DIVERSITY 

Wayanad- Nilambur- Silent Valley Region- 

A hotspot for ethnic diversity and culture 

The dominant tribal groups of the region are, 

Kurichiya, Kuruma, Paniya, Adiya, Kattunaikka, 

Cholanaikka and Muduga with other minor 

communities namely, Koombaranmar, Kadar, Pulayar, 

Mannan, Kuravar, Malayan and Thachanadan Moopan. 

The predominant agricultural communities are, 

Kurichiya, Kuruma and Wayanadan Chetty. Apart from 

tribals Jains, Tamil Brahmins, Hindus, Muslims and 

Christian communities are also the inhabitants of 

the district. 

The tribal communities of the region have vast 

knowledge on those “uncultivated” but useful 

plants. For example, the Paniya community uses a 

large number of plant and small animal diversity, 

which includes 72 species of leafy vegetables, 25 

species of mushrooms, 19 species of tubers, 48 

In Kerala there are 34 different ethnic groups with a total population of 2,61,475 (1.03% only) as 

per 2001 Census Report (Hrishikesh et al., 2002) .Cultural exuberances of the tribes of Kerala are 

rightly being highlighted in diverse aspects. House building, rituals, norms bore resemblance to the 

tradition and ethnicity of the tribal culture. Many of the tribes of Kerala build their settlements in the 

forest grounds and the mountains. Due to the rugged topography of the region, the tribes of Kerala 

were remained undisturbed by any kind of foreign invasion, which helped them to maintain their 

originality intact till in the recent past. 

species of fruits and nuts, 36 kinds of native fishes, 

8 kinds of crabs and 5 types of wild honey. 

The ritualistic ethos of the rural population of the 

region is more entwined with agriculture. Each of 

the ethnic community has their own culture of 

adoration. Putharikayattal a ritual to remark the 

harvest of paddy is invariably observed by all 

communities in the region. This is to mark the first 

rice harvest of the season. Uchal, another festival 

observed by tribal communities Kurichiya and 

Kuruma, which is related to planting of seeds and a 

myth enshrouded with a deity and stored harvested 

rice grains where during these periods processing 

paddy is forbidden. Rituals also had been in use 

(abuse) for instance Kambala Natti- the paddy 

transplanting ceremony which is largely promoted 

by the landlords to exploit the maximum hard work 

of the labour. The workers would be given drinks 

and male members of the paniya community will 

07

stay on paddy field fringes blowing their traditional 

musical instrument (Cheeni) and beating their 

musical drums (Thudi). The music and drum 

beatings would enthuse them to unleash their 

maximum energy and toil from dawn to dusk in the 

field. Thulappathu a hunting ceremony observed 

by the Kurichya community is an exemplary 

instance of current day buzz word sustainable 

harvest. Mattalkrishi is custom of agriculture 

brought in by the settlers. During the early 

migration period they had experienced shortage of 

labour to complete the agricultural operation in a 

time bound manner. To tide over the crisis of 

labour shortage each of the family member come 

together to complete the works of each family and 

next on subsequent days. This ad hoc mechanism 

nurtured collectiveness among farming community. 

Such a host of 'rustic' cultures are the entitlements 

of the region. 

The Communities focused 

The study has focused mainly on Kattunaikka, 

Paniya Cholanaikkan, Muduga and Kurichya tribes. 

Also data collection from other tribes of Wayanad, 

Nilambur and Silent Valley has been used to 

understand the traditions of conservation of the 

selected five tree species. 

Kattunaikka 

The Kattunaikkan community is one of the most 

primitive tribes of South India and found in 

Wayanad, Kozhikode and Malappuram districts in 

Kerala. They are also called Cholanaikkan, in the 

interior forests of Nilambur area and 

Pathinaickans, in the plains of Malappuram district. 

As their name denote, the Kattunaikkan are the 

kings of the jungle engaged in the collection and 

Kattunaikka 

Kurichiya 

gathering of forest produces. They are also known 

as Then Kurumar since they collect then (honey) 

from the forest and have all the physical features of 

a hill tribe. They worship their ancestors, along with 

worshipping Hindu deities, animals and birds, trees, 

rocky hillocks and snakes. Kattunaikka are firm 

believers in black magic and sorcery. They speak a 

mixture of all Dravidian languages -the Kattunaikka 

dialect, which is but more close to the language, 

Kandada. They are non-vegetarian in food habit 

and eat a diverse variety of meat. Food gathering, 

hunting, fishing and trapping of birds and animals 

are the traditional occupation. 

Kurichiya 

The Kurichiya are an agricultural tribal community 

with very rich food habits and hygiene. They are 

matrilineal and live in joint families, under the 

control of their chieftain called 'Pittan'. The 

members of the extended family work together and 

put their earnings in the same purse. The Kurichiya 

prefer cross-cousin marriage to any other marriage 

alliances. They do not practice polyandry. Their 

social control mechanism was most efficient, 

offenders being excommunicated. Many of the 

excommunicated Kurichiya are now educationally 

and economically better compared to the traditional 

Kurichiya men and women. Recorded history of 

Kurichiya tribe is available since the 18th century. 

During olden times, this land was ruled by the Rajas 

of the Veda tribe. In later days of British 

imperialism, the king Kerala Varma Pazhassi Rajah 

of Kottayam had to severely contest the 

colonialists, tremendously failing in his attempt. 

The Kurichiya tribe is equipped with an incredible 

martial tradition. In fact, it was this tribe who 

represented the army of Pazhassi Rajah, who 

battled hostilities with the British forces in a 

08

Paniya 

number of combats. The descendants of those 

warriors are still known to be professional archers. 

Paniya 

A vast majority of tribal people in Kerala state hail 

from the Paniya sect. Paniya inhabit in the regions 

of Wayanad and the neighboring parts of Kannur 

and Malappuram. As bonded labourers, the Paniya 

were once sold along with plantations by the 

landlords. They were also employed as professional 

coffee thieves by higher castes. The name 'Paniyan' 

means 'worker' as they were supposed to have been 

the workers of non - tribes. Monogamy appears to 

be the general rule among the Paniya. In marriage 

bride price is practiced like many other tribal 

communities. Widow re-marriage is allowed. They 

do not practice pre-puberty marriage. They have 

only a crude idea of religion. Their major deity is 

called 'Kali'. Paniya also worship Banyan tree and 

hesitate to cut such trees as they believe if it is 

done so they fall sick. 

Cholanaikkan 

The Cholanaikkans are one of the most primitive 

tribes in South India, numbering only 360 in 1991. 

They are called Cholanaikkan because they inhabit 

in the interior forests 'chola' or 'shoals' means deep 

ever green forest, and 'naikkan' means King. They 

are said to be migrated from Mysore forests. They 

are one of the last remaining hunter-gatherer tribes 

of South India, living in the Silent Valley National 

Park (Kerala). They speak the Cholanaikkan 

language, but around half of them have a basic 

knowledge of Malayalam. The Cholanaikka habitats 

are seen in the Karulai and Chunkathara forest 

ranges near Nilambur. They were leading a 

secluded life with very limited contact to the main 

Wayanadan Chetty 

stream. The Cholanaikka call themselves as 

'Malanaikan' or 'Sholanaikan'. They are generally of 

short stature with well built sturdy bodies. The 

complexion varies from dark to light brown. The 

faces are round or oval with depressed nasal root, 

their bridge being medium and the profile straight, 

lips are thin to the medium, hair tends to be curly. 

They live in rock shelters called 'Kallulai' or in open 

campsites made of leaves. They are found in 

groups consisting of 2 to 7 primary families. Each 

group is called a 'Chemmam'. The Cholanaikans are 

very particular in observing the rules framed by 

their ancestors for the purpose of maintaining the 

territories under the Chemmam. The Chemmams are 

found widely scattered in the forest ranges. They 

subsist on food gathering, hunting and minor forest 

produce collection. Their livelihood is totally 

depended on the forest. The collection and selling 

of minor forest produce is the major source of 

income. There are still many customs, practices and 

taboos prevailing among the Cholanaikans. 

Wayanadan Chetty 

Chetty community of Wayanad district commonly 

known by the name Wayanadan chetty is 

predominantly a farming community Most of them 

are land owners and having better lives than tribal 

communities. They follow a harmonious life style 

with the local environment share many traditions 

and culture that revere nature and natural 

agricultural resources comparable to the tribal 

communities of the region. The community is 

highly religious and believes in nature and animism 

worship. Earlier given to nature worship, gradually 

they have adopted deities and beliefs of Hindus 

who migrated to Wayanad from other districts of 

Kerala. (Mathew, 2008) 

09

The major objective of the research was to understand the bio-cultural heritage with reference to 

the tree (specifically the 5 species selected) human interaction that can be observed within the 

dynamic ecosystem in which the communities and these species co-exist. The major 

methodologies and tools followed were semi-structured interviews, questionnaire surveys, 

personal observations, transect walks and focus group discussions. 

METHODOLOGY 

The fellow was assisted by two research assistants 

in two different occasions and a group of four to 

five tribal members in helping him for the 

knowledge documentation and collection of seed 

materials. 

There were a number of locations inhabited with 

both Hindu tribal communities (Kurichiya, Muduga, 

Paniya, Cholanaikka and Kattunaikka ) and Hindu 

non-tribal communities were selected for the 

study. These communities are highly rich in 

traditional customs. Tribal communities were 

experienced in managing natural resources in a 

sustainable way as part of their customs. The 

central point of the observation was, what role do 

the five tree species play in their life? The approach 

and methodology adopted for the study are as 

follows. 

Literature Survey 

As an initial step of research, taxonomic account 

of all the 5 species collected. In order to 

understand the distribution of the species, visits 

were made to herbaria like Calicut University 

Herbarium (CALI), Kerala Forest Research 

10

Institute (KFRI), and Botanical Survey of India 

Herbarium, Coimbatore (MH). 

Secondary data collection was carried out from the 

various organizations in Kerala state like 

Directorate of Scheduled tribes development, 

Tribal extension offices in Palakkad, Malappuram 

and Wayanad, Kerala Forest Department, District 

Panchayath, NGOs working in tribal area. The 

preliminary information was supplemented with 

the maximum available secondary data gathered 

through literature survey (Faulks, 1958; Ford, 1978; 

Jain 1981; Varghese, 1996; WWF, 1997; Jain, 2004; 

Maffi, 2004; Sasidharan, 2004; Anil Kumar et al., 

2009) 

Field Work 

This work is the result of personal observations 

and interviews made after carefully planned field 

work during April 2008- May 2009. 21 Colonies of 

Kattunaikka, 4 colonies of Kurichya in Wayanad 

district, 12 colonies of Muduga in Silent Valley and 

8 colonies of Cholonaikka in Nilambur visited and 

semi-structured interviews were carried out using 

questionnaire (Annexure 1). An album having 

detailed, and good quality photographs of the 5 

trees were also used to show for their easier 

identification. 

Informants were included men, women, children, 

youth, middle-aged and old people among tribes 

(Annexure 2). 10 key informants were selected 

from the first category and detailed information 

regarding the five tree species pertain to uses such 

as domestic, medicinal, commercial and religious 

practices were collected. The non-tribal Hindus like 

Nair, Thiyya, Brahmin, Wayanadan Chetty were also 

interviewed. (Annexure 3). Many Kaavu (Sacred 

groves) and temples in various locations of Kerala 

were visited for the data collection. 

Flowering and non-flowering twigs of the 5 species 

were collected with maximum variables from each 

location. Seed materials (that are usually vulnerable 

to get washed off in the rain) of these species were 

gathered from the trees that found near forest 

fringes to raise nursery at station and country level. 

Seeds were germinated in the nursery conditions at 

CAbC, MSSRF which showed all the species have 

above 50% germination rate. (See the table and 

figure below) 

Fig. 1 

Percentage of seed germination of the targeted species 

100 

0 

87.15 

69.09 

50.87 

84.89 86.32 

No. Name of the species Number of Number of 

Seeds tried seedlings raised 

1 Vateria indica Linn. 1586 1369 

2 Myristica malabarica Lam. 1410 1197 

3 Hydnocarpus pentandra (Buch.-ham.) Oken 2300 1589 

4 Dysoxylum malabaricum Bedd. ex Hiern 2467 1255 

5 Cinnamomum malabatrum (N. Burm.) Bl. 2000 1743 

11

BIO-CULTURAL VALUE OF 

THE SPECIES STUDIED 

Proctectd tree of vateria indica in front of a temple 

12

Cinnamomum malabatrum (N. Burm.) Bl. 

Wild Cinnamon 

Botanical Name : Cinnamomum malabatrum (N. Burm.) Bl. 

Family : Lauraceae 

Synonyms : Laurus malabatrum Burm. f., Cinnamomum iners sensu Gamble 

Malayalam Name : Karuppa, Vayana 

Hindi Name : Jangli darchini 

Tamil Name : Kattukaruvappattai 

Kannada Name : Adavi lavangapatte 

Large trees, grow up to 20 m height. Bark smooth 

or slightly longitudinally cracked, brown in colour 

and aromatic. Leaves are opposite or sub-opposite, 

oblong, elliptic or sub-obovate- elliptic. Flowers are 

small, bisexual, many, pale or greenish white in lax 

terminal panicles. Fruits berry. 

Cinnamon - botanically known as Cinnamomum 

verum is a native species of Sri Lanka and is 

endemic to that region. This species has been 

introduced long back to India in the wet areas of 

southern region and successfully established there 

in the homesteads. The southern region of India, 

especially Western Ghats holds several species of 

BIO-CULTURAL VALUE OF THE SPECIES SPECIES STUDIED 

STUDIED 

Cinnamomum in wild and some of them are in close 

resemblance with that of Cinnamomum verum or the 

true Cinnamon. The common example is 

Cinnamomum malabatrum or wild cinnamon. The wild 

cinnamons of this region are widely used to 

adulterate the cultivated cinnamon and also as an 

important raw material for the Agarbathy industry. 

Karuppa or Cinnamomum malabatrum is a widely 

exploited wild species for the purpose of its 

commercially valuable bark. This species endemic 

to the Western Ghats and is now in a critically 

dangerous condition. The species Cinnamomum 

malabatrum is exclusively endemic to the southern 

13

Western Ghats and is more confined to the Nilgiris, 

Silent Valley-Kodagu area (Nayar M.P., 1996). The 

Nilgiris -Silent Valley, Kodagu area covers 12800 sq. 

km hold about 150 endemic species. Some other 

endemic species of Cinnamomum occurring in this 

area are: Cinnamomum walaiwarnese, C. heyneanum, C. 

filipedicellatum, C. keralense, C. macrocarpum, C. 

riparium, C. travancoricum and C. wightii. 

Cultural, Medicinal and Economic Value 

The aromatic leaves are used to make a special kind 

of leafy bowl for preparing a traditional food item 

'Therali” for the blessing of the Goddess 

“Bhadrakali”. Another delicious food “Ada” is also 

prepared in the leaves of this species. Fumigation 

of flower is an important ritual in tribal customs. 

Number of individuals using Cinnamomum 

malabathrum for various purposes 

8 

2 

Tribes using Cinnamomum malabatrum 

for various purpose (in %) 

1 

4 

Number of individuals using Cinnamomum 

malabathrum for various purposes 

8 

2 

1 

4 

20 

20 

Domestic purposes 

Medicinal uses 

Comercial uses 

Religious practices 

Not used 

The plant is used by the Kani Tribe in 

Agasthyamala region for alleviating stomach pain, 

digestion problems as well as for treating wounds, 

fever, intestinal worms, headaches and menstrual 

problems. The aromatic bark of the tree is much 

extracted for medicinal purposes. The bark is 

known to be astringent, laxative, stimulant, and 

carminative, antispasmodic. Bark is used as a 

flavouring agent in medicine (Krishnamurthy, 

1993). Bark is also used as condiment. Oil from 

leaves called “clove oil” is used against teeth ache, 

headache and rheumatism. Muduga people used the 

leaves for teeth cleaning. 

The highly aromatic bark and leaves of the species 

are widely exploited for the commercial extraction 

of volatile oils used in perfumery industry. The 

bark is also used to make inscent sticks. The 

immature fruits are used as a raw material in paint 

industries. Bark is used for the preparation of 

match boxes (Nair and Nair, 1985). Flower is used 

for fumigation. 

Conservation efforts 


Cinnamomum malabatrum flowers during December - 

March Medicinal and mature uses fruits are during June- August. 

The seeds are dispersed mainly by birds away to 

distance Comercial where they uses germinate in rainy season. For 

artificial regeneration of C. malabatrum, ripen fruits 

collected Religious and they practices are to be soaked in water for 12- 

24 hrs Not before used sowing. In the nursery, seeds are 

either broadcast sown or dibbled in manured beds 

watered regularly. The seedlings can be pricked out 

in to polythene bags when they are six months old. 

The percentage of germination of C. malabatrum as 

per above method was 87.15 % (Fig.1). 1743 

seedlings were raised and distributed. 

14

Dysoxylum malabaricum Bedd. ex Hiern 

White Cedar 

Botanical Name : Dysoxylum malabaricum Bedd. ex Hiern 

Family : Meliaceae 

English Name : White cedar 

Malayalam Name : Vella akil 

Tamil Name : Vellayagil 

Kannada Name : Bilibudlige 

Large trees up to 40 m height, rough greyish-yellow 

bark and inner bark creamy yellow. Leaves alternate 

or sub opposite, abruptly pinnate with angular 

rachis. Leaflets alternate, opposite or sub opposite, 

elliptic-oblong, entire, puberulous when young, 

rounded at base, acuminate at apex. Flowers are 

bisexual, greenish yellow. Fruits are capsule. Seeds 

stored at wet bags for artificial regeneration (FRI, 

1981). 


Vellakil is a constituent of “ashtagandha”, which 

produce a fragrant smell. Wood is used for the 

BIO-CULTURAL VALUE OF THE SPECIES STUDIED 

production of inscent sticks. It is also used in the 

absence of sandal. But there is no Sandal wood tree 

in a forest in which there is Vellakil (Nair and Nair, 

1985). Vellakil is used to fumigate the “Yaga”- an 

offering to God and “Homa” centers. Fumigation 

of Dysoxylum malabaricum is very important in the 

'Oorukoottam” or Kurichiya country. This tree is 

mainly seen on dense forests and sacred groves. In 

ancient times no one was ready to exploit the 

sacred groves as part of the custom, because of 

that these trees are still protected. 

Decoction of wood is useful in arthritis, anorexia, 

cardiac debility, expelling intestinal worms, 

15

inflammation, leprosy & rheumatism (Kumar, 

2005). Wood oil is used in treating ear and eye 

disease (Jain an d Dafilips, 1991). In Sidha, the plant 

is known as Agil and is used as a substitute for 

Aquilaria malaccensis (Kumar, 2005). 

Number of individuals using Dysoxylum 

malabaricum for various purposes 

Number of individuals using Dysoxylum 

20% 

malabaricum for various purposes 

16 

53.34 

16 

Tribes using Dysoxylum malabaricum 


3 

4 

6 

1 

3 

10% 

4 

13.33 

6 

1 

0.03% 


Medicinal us es 

Comercial us es 


Not us ed 

The timber of white cedar tree is highly reputed. 

The wood is an important constituent in the 

perfumery and ply wood industry. The wood is also 

used for making motor truck bodies, furniture, 

carts, railway carriages toys and textile wooden 

accessories like bobbins (Gopimani1991) (Jain, S.K, 

Dafilips A Robert 1991). It is also good for 

cooperage especially tight cooperages and for the 

frame work of carts and carriages. 


Dysoxylum 

Domestic 

malabaricum 

purposes 

flowers during February 

April and mature fruits ripens during June July. 

The Medicinal tree regenerates uses naturally from the seeds 

contained 

Comercial 

in 

us 

the 

es 

fallen fruits, unless removed or 

destroyed by wild animals, which is quite prevalent 

(Nair, Religious 2000). practices Seeds of D. malabaricum were 

collected 

Not us ed 

during June-July from ripened fruits and 

sown in nursery beds made of sand and soil in the 

ratio of 3:1 and it was noted within 70 days, 

germination was completed. The seedlings, which 

attained 30-35 cm, by the next rainy season were 

field planted. The percentage of germination of C. 

malabatrum as per above method was 50.87 % (Fig. 

1). 1255 seedlings were raised and distributed. 

16

Hydnocarpus pentandra (Buch.-ham.) Oken 

Chaulmoogra 

Botanical Name : Hydnocarpus pentandra (Buch.-ham.) Oken 

Family : Flacourtiaceae 

English Name : Chaulmoogra 

Malayalam Name : Marotti 

Tamil Name : Maravetti 

Kannada Name : Toratti 

Medium sized trees with buttressed trunk up to 

15m height. Leaves are simple, alternate, ovate, 

elliptic or lanceolate, entire or obscurely serrate, 

glabrous. Flowers greenish yellow in solitary or few 

flowered, axillary cymes or fascicles. Fruits berry. 


Marotti is seen in most of the sacred groves of 

Kerala. There are believes that presence of Marotti 

is the sign of water in the land. Still the tribal 

communities in Wayanad consider the presence of 

this species as an indicator of water. Seed oil is 

used for lightening the lamps in many tribal 

communities; they believe that light from Marotti oil 


STUDIED 

will keep away the evil spirits. Marotti oil is the most 

transparent oil, which creates a spiritual 

atmosphere. Seed coat is used as lamps in their 

worships which is long lasting and have a holistic 

smell. Kattunaikka use the mature seed for capturing 

fishes in the traditional way. 

Seed, oil, young leaves and root are used for 

medicinal purpose. The seed oil is used for relieving 

pains, heals scabby body, leprosy, rheumatism, 

chronic skin affections, sprains, ophthalmia, and 

removes itching from the affected parts when 

smeared with it. Oil mixed with ashes is used treat 

wounds on cattle's. According to Ayurveda 

consumption of purified seeds will increase the life 

17

time of human beings, but the impure plant parts 

are toxic. The knowledge on traditional use of seed 

oil aganist leprosy is common. 

Number of individuals using Hydnocarpus 

pentandra for various purposes 

13 

19 

49 

23 

Number 

10.08% 

of individuals using Hydnocarpus 

pentandra for various purposes 

13 

19 

49 

Tribes using Hydnocarpus pentandra 


14.73% 

37.98% 

23 

25 

17.83% 

25 

19.38% 





Not used 

The kernels weigh 70% of the seed weight yield 

63.25% of oil (Krishnamurthy, 1993). The oil used 

as an illuminant. Fruits are used as a fish poison by 

Muduga and Kattunaikka. Wood is perishable; timber 

is only used for furniture purpose. Seed oil is used 

for manufacturing soaps. 


Hydnocaropus pentandra flowers during February- 

March Domestic or in July- August purposes and fruits during October- 

December mature by March April. The tree is a 


mostly a riverine species. Fresh seeds were collected 

during Comercial March- April, uses sun- dried and sown in the 

nursery bed equal part of soil, sand and compost 

(1: 1:1). Religious The percentage practices of germination of H. 

pentandra 

Not 

as 

used 

per above method was 69.09 % (Fig1). 

1589 seedlings were raised and distributed. 

18

Myristica malabarica Lam. 

Wild Nutmeg 

Botanical name : Myristica malabarica Lam. 

Family : Myristicaceae 

Malayalam Name : Kattujathikka, pasupasi, ponnampayin, Patri 

English name : Bombay nutmeg 

Hindi Name : Van-jayphal 

Tamil Name : Pattiri 

Telugu Name : Vani 

A medium sized tree, grows up to 25m height. Bark 

greenish white, red inside with a red exudation. 

Branchlets are glabrous. Leaves are simple, 

alternate, oblong or elliptic lanceolate, glabrous 

above, glacous beneath. Flowers are unisexual, 

yellow, axillary in pedunculate, dichasial cymes. 

Female flowers are slightly larger than male, 

peduncle generally simple with 3 umbelled pedicels 

at the apex. Fruit a capsule, oblong, pubescent with 

one oblong and obtuse seed. Aril is yellow, 

irregularly lobed, extending to the apex of the seed. 



In ancient times saffron colour is extracted from 

the seeds of Myristica malabarica. Saffron is one of 

the characteristic colour of the Hindu culture. Seed 

coat is used as food. Seed and aril are used as 

medicine. Aril is used as medicine for stomach pain. 

Fat from the seed is used as an embrocation in 

rheumatism, myalgia, vata, sprains, sores and pain. 

The aril of the seed is cooling, febrifuge and 

expectorant and is useful in vitiated conditions of 

cough, fever, bronchitis and burning sensations. Fat 

19

is mixed with little oil and applied to persistent 

ulcers. 

Number of individuals using Myristica malabarica 

for various purposes 

0% 0 

11 

er of individuals using Myristica malabarica 

for various purposes 

0 

11 

19 

26.19% 

3 

Tribes using Myristica malabarica 


9 

19 

45.24% 

3 

7.14% 

9 

21.43% 





Not us ed 

The aril is commonly called as ponnampu (golden 

flowers) and the tree “ponnampayin”. Ponnampu has 

its own economic value as a raw drug, but it is more 

remunerative for the merchants when it is used as 

an adulterant for the Myristica fragrans- the 

commercial Nutmeg. The bark of the tree yields 

gum also. Seed kernels contain a resin, which is 

phenolic in nature and can be used an antioxidant 

for the protection oils and fats against rancidity. Fat 

is used as an illuminant by Kurichiya. Muduga 

community Domestic use the seed purposes oil as fuel. Wood is used in 

building constructions, tea boxes, match boxes, 

splints and Medicinal for light furniture. uses 




Myristica malabarica flowers mostly during February 

March and Not fruits us ed ripen by December - January. In 

natural conditions, the seeds dispersed germinate 

during rains. In the nursery, seeds were sown in the 

bed of sand and farm soil (3:1) and watered 

regularly. The percentage of germination of M. 

malabarica was 84.89% (Fig 1).There are about 1197 

seedlings raised and distributed of this species. 

20

Vateria indica Linn. 

White Dammar Tree 

Botanical Name : Vateria indica Linn. 

Family : Dipterocarpaceae 

Malayalam Name : Vellappayin, telli, Vella kundirikkam 

English Name : Indian Copal tree 

Hindi Name : saphed dammar 

Tamil Name : Painimaram 

Telugu name : Dupadamaru 

Large trees, reaching up to 40 m height. Trunk is 

smooth, grayish white bark. Branchlets are hoary 

stellate-pubescent. Leaves are simple, oblong or 

elliptic-oblong, glabrous. Flowers are bisexual, 

white, fragrant in long terminal or lateral 

corymbose panicles. Fruits are pale brown capsule. 


Vellappayin is the source of “vella kundirikkam” 

(white Dammar) which is an oleo-resin extracted by 

wounding the bark towards the beginning of dry 

season. Vella kundirikkam have high importance in 


STUDIED 

customs of all the communities studied as well as 

others. 

Burning of white Dammar purifies the 

surroundings and this is an essential part of all type 

of the Hindu poojas especially for the blessings of 

God Siva. Muduga of Silent Valley use to fumigate 

White Dammar for the blessings of their God. 

Kattunaikka used this as “vella pantham” before the 

Goddess “Kali” and also in the rituals connected 

with Sabarimala pilgrims. On the time of traditional 

customs, they fumigate Vella pantham with honey. 

White Dammar is considered as the representative 

21

tree for the star “moolam”. Hindu communities 

believed that the persons whom born in Moolam 

star must worship the tree for their progress. Dried 

seed of Vateria indica is used to fumigate with 

turmeric in spiritual events. Furit shell is used for 

the purpose as lamps by Kattunaikka and the 

dammar for warding off evil spirits. 

Resin is reported to be a tonic, depurative, 

carminative, expectorant and an effective pain 

reliever. It is used widely for fumigation and to heal 

chronic wounds. Also it is used to cure throat 

troubles, chronic bronchitis, urethrorrhea, anaemia, 

haemorrhoids, hemicrania, piles, diarrhoea, 

rheumatism, tubercular glands, gonorrhea and 

ulcers. The resin is applied as an effective remedy 

for joint pain, arthritis and headache. Resin acts 

against dysentery and obesity. It has got a bitter 

Number of individuals using Vateria indica for 

various purposes 

17 

18.89% 

Tribes using Vateria indica 


6 

20 

Number of individuals using Vateria indica for 

various purposes 

17 

44 

48.89% 

44 

6 

6.67% 

20 

3 

22.22% 

3 

3.33% 





Not used 

taste, seethe veerya (cold dominated therapeutic 

action), and snigdha properties (able to provide 

soothing effect). Fumigation is recommended for 

fever, jaundice, and for viral infections. Seed oil is 

used against rheumatism and neuralgia. Bark is an 

alexipharmic, used in Ayurvedic preparations. Fruit 

shell is also used for tanning. In Kalarippayattu- the 

traditional martial arts of Kerala, the resin is used 

in a preparation of 'Marmagulika' which is used for 

the treatment of muscles fractures of and in 

preparation of body massage oil. 

Timber is normally not strong, but it is said by 

chemical treatment quality can be increased. Tribal 

people used the timber for the preparation of 

houses. Timber is commonly used by plywood 

industry (Kumar, 2005) Timber is used for the 

preparation of tea chests, coffins, floorings, 

ammunition boxes and oars for sea going vessels. 

Resin fumigation is effective against insects and 

mosquitoes. The oleoresin mixed with coconut oil 

makes an excellent varnish (Nair and Nair 1985). 

Dried resin is used for the preparation of inscent 

sticks and for paint industry. Seed oil is used for 

the preparation of soap (Gopimani 1991). 




Vateria indica flowers mostly during February- April 

and fruits Comercial mature by July- uses August. The matured 

fruits are fallen and regenerated naturally. The 


ripened and dispersed fruits containing seeds were 

gathered Not during used June- July. Seeds were sown in 

polythene bags filled with sand and farm soil (3:1). 

The seedlings can be maintained in the nursery till 

the next planting season. The percentage of 

germination of V. indica as per above method was 

86.32 % (Fig 1). There are about 1369 seedlings of 

this species raised and distributed. 

21

BENEFITS FROM 

THE STUDY 

This Report has outlined results of an action 

research that undertaken for a period of one year 

with help of the indigenous and traditional people 

of Wayanad-Nilambur-Silent Valley region of 

Western Ghats, India. The major objective of this 

short- term research was to develop a more 

effective approach in conservation of a group of 

five plant species that to represent the entire rare, 

endemic and threatened tree taxa of the region. 

The study had attempted to prove the importance 

of ethnic group diversity, cultural diversity, religion 

diversity and plant diversity as an effective 

mechanism for conservation and adaptation 

options of the local communities to manage the 

bio-resources in their surroundings. The present 

study had also attempted to explore the links 

between economic, social and cultural factors 

contributing to the sustainable use of plant by 

examining the case of the five tree taxa selected. 

Three questions were asked in this study viz., (i) 

what are the factors and lessons to be learnt from 

the local communities in the management of native 

tree species, particularly those are rare and/ or 

threatened? (ii) what are the best approaches and 

strategies that ensure optimum use of the tree 

diversity for addressing the issue of climate change? 

(iii) what are the research gaps in the subject area 

of biodiversity in relation with the fabulous IBCD 

Richness of the region? 

It is observed that the culture- a trigger for 

protection of biodiversity do not operate in 

isolation, but in combination with four other 

factors and contribute to sustainable management 

of bio resources at community level. These are: 

conservation of socio-economically and 

ecologically valuable species, cultivation through 

production and distribution of planting materials 

of economically important species at community 

level, consumption through creation of awareness 

22

and education about the native valuable species and 

commercialization at local level to deal with 

market involvement of the native species. But, all 

these four factors need not work together 

simultaneously, rather domination of materialistic 

and commercial values and practices, which often 

unsustainable in operation in society. This C4 

continuum, if done consciously well, by keeping 

the protection of IBCD richness in mind, it can 

turn out to be an effective approach and strategy 

for biodiversity conservation, more so that in 

outside protected areas. In rural and tribal areas of 

a country like India where multi-lingual, multiethnic 

culture dominates, even without any legal or 

regulatory mechanism, there is much scope for this 

C4 approach as a strategy to “protect and 

encourage customary use of biological resources in 

accordance with traditional cultural practices that 

are compatible with conservation or sustainable use 

of requirements”- the article 10 (c) of CBD. The 

study benefitted in strengthening this C4 

continuum as described below. 

1.Strengthening Conservation 

The 2006 IUCN Red List of Threatened Species 

that includes 350 vascular plant species from India 

carries many endangered species in which 203 are 

found in the Western Ghats. The once wide spread 

'trees of outside forests' in the moist hilly regions 

of many parts of Western Ghats are getting 

vanished because of logging for wood, agricultural 

development, pioneer settlements, drought, and 

forest fires. Most of these species could be 

multiplied and raised as agro-forestry. 

Conservation succeeds only when people 

understand the value of it and cooperate in such 

efforts whole-heartedly. The present study 

attempted to raise awareness of the public and the 

leaders of religious institutions like temple, church 

and mosque about the 'cultural and biological 

richness' of the region and importance of 

conservation of such richness and diversity. There 

were 7153 seedlings raised in the five species and 

contributed to a '50,000 RET Tree Planting 

Campaign' under an initiative of M. S. 

Swaminathan Research Foundation’s Saving 

Endangered Species. Such a Tree planting campaign 

that aimed at enhancing the tree diversity in 

protected forests and outside forest areas in shade 

grown coffee plantations will be a most efficient 

and economical way to curb atmospheric carbon to 

a greater extend. There is however, the allocation 

of resources for research and development of 

knowledge and sciences of local communities 

about conservation is very inadequate today in this 

part of the country. Support to cultural and 

community based institutions is required to help 

effective practices in community conservation and 

23

ural development and in turn to lead more 

enlightened public policy. 

2.Promoting Cultivation 

The Rio Declaration on Environment and 

Development calls for all States and all people to 

cooperate in the essential task of eradicating 

poverty as an indispensable requirement for 

sustainable development, in order to decrease the 

disparities in standards of living and better meet 

the needs of the majority of the people of the 

world. Cultivation of culturally, spiritually and 

economically important species, if it is promoted in 

a sustainable way will be an important step for 

income generation and can function as a strong 

pillar that promotes conservation at a larger scale. 

All the five tree species are not only of RET, but 

of major economic importance as the source of 

products such as timber, fruits, nuts, resins and 

gums for many of the local and forest dwelling 

communities. The seedlings raised were distributed 

with an objective of promoting agro-forestry in 

both public and private lands looking into 

conservation of native tree species. Also mooted 

plans to establish community seed banks of those 

seed bearing RET trees of the region and manage 

such banks in line with the joint forest management 

mechanism 

3.Promoting Consumption 

Education is required to promote sustainable 

consumption and to influence the local spirituality, 

religions and belief systems. Records show, out of 

the 319 endemic trees found in Kerala, 133 have 

got local names that denote either its specific 

usefulness or characteristics helping the species 

employed in a diverse manner by the local 

communities. MSSRF is involved widely in 

educating the decision makers on the need of 

sustainable management of resources and where 

the need of recognizing the role of local 

Nursery of RET plants at CAbC MSSRF 

24

communities in revitalization of the conservation 

traditions. There was a suggestion from Shri. Jairam 

Ramesh, the Hon'ble Minister for Environment 

and Forests, Govt of India while he was at 

MSSRF-CAbC to set up Vana Vigyan Kendra 

(Forest Resource Centre) for the purpose of 

grooming the forest dwelling communities to 

access sustainable livelihoods in various forest 

related occupations, and enhance their knowledge 

and skills in conservation, sustainability and 

stewardship of forests. This can be achieved by 

educating and training the local community men 

and women in the fundamental concepts, 

knowledge, and skills of forest and biodiversity 

sciences. The experience from the study helped to 

develop a proposal on this concept, which be 

supported by the Ministry of MoEF. The project is 

intended to start four such Vana Vigyan Kedras- 2 

in Western Ghats and 2 in Eastern Ghats. 

4.Promoting Responsible Commerce 

This is essentially for building local economies and 

for retaining benefits in the local area. An 

opportunity in this regard is the trading option of 

people in carbon credits because of the nonbinding 

commitment of India to the Kyoto 

protocol. Carbon credits of RET trees will be a 

very significant commercial venture in creating an 

economic stake in conservation. The sale of 

carbon credits that largely leveraged on RET Trees 

will be unique in the world where both 

conservation of endangered species and 

sequestering of carbon would achieve by a single 

attempt. This attempt can help India to increase the 

greenery of the country and volume of spot sales 

in carbon trading as well as accrue the profit to 

domestic project owners. Besides, there is a plan to 

attempt on marketing plantation nurseries 

of those high timber value RET trees by 

organizing supply of quality planting 

materials. The income generation 

process by commercializing 

products such as tree saplings and ecosystem 

services without undermining the cultural values 

can prove a major improvement option in the lives 

of poorest in the intervention site of this project. It 

is possible to mobilize the local communities to go 

for larger scale planting of the RET trees of the 

region. 

5.Revitalisation of Cultural traditions 

This research was intended to build an example of 

concrete action to help people to keep alive the 

local traditions of biodiversity conservation and 

sustainable utilization. It may also contribute in the 

discussions related to endogenous development. 

Though the gender perspective on bio-cultural 

diversity in different cultures is important, it had 

not been attempted in the survey. The 

communities, I have worked are those who have 

vital traditions, and diversity in culture, ethnicity 

25

and language, but simultaneously most of them 

experiencing rapid cultural changes and 

degradation of their ecosystems. The conservation 

tradition, though it was deeply embedded in the 

local culture and lifestyle in the past, people now 

experience changes, for example in languages, 

beliefs, values, rituals and the daily practices. Once 

the culture -based knowledge is being subjected to 

erosion, it impacts several other domains such as 

mainly resource management and utilization 

behaviour. I found that the once wide spread 'trees 

of outside forests' in the moist hilly regions of 

many parts of the study areas are getting vanished 

because of logging for wood, agricultural 

development, pioneer settlements, drought, and 

forest fires. It is understood that this is because of 

the limited information on the distribution and 

conservation status of the threatened tree species 

of outside forest areas. Community and location 

specific campaign for revitalization of cultural 

ethos and habits is needed to promote conservation 

of the RET species. Several steps are in mind to 

curve this situation. (See the portion conclusions 

and steps ahed) 

26

CONCLUSIONS & THE STEPS 

AHEAD 

My experiences and knowledge have been rich 

from the study. A major lesson I have learned was 

that the interdependence of cultural, linguistic and 

biological diversity at local scale is vital, but 

unfortunately no concerted efforts aiming this 

strategy as a conservation approach emerge either 

from the state, the country or local institutions. 

This is mainly due to the lack of the “do how” 

knowledge to effectively integrate cultural 

dimensions with the mainstream conservation or 

sustainable developmental plan. This is the high 

time to take more effective actions to promote high 

quality tree conservation research and protection of 

society from the danger of climate change or 

species extinction. In order to continue this kind of 

research and action, enough research fellowships 

have to be promoted in the major impact areas like 

conservation and Bio-cultural diversity. The study 

results, have the potential to contribute the national 

biodiversity strategy and action plan and achieving 

the 2010 -biodiversity targets, specifically to the 

issues related to Article 8(j) and related provisions 

Along with Dr Julia Marton- Lef’vre, Director General of IUCN (third from left) and Dr Jeffrey 

Mc.Neely, Chief Scientist of IUCN (second from right) and the other Alcoa-IUCN 2008 

Practitioner Fellows 

27

of CBD. The learning also help to contribute 

towards effective implementation of some of the 

provisions of Indian Biodiversity Act 2002. 

In my capacity as the Director of Biodiversity 

Programme of MSSRF, I have plans to address the 

issue of cultural erosion through dissemination of 

the findings of this study as a reliable indicator data 

on the positive aspects for developing a suitable 

management plan for conservation of 'RET' plant 

species. It must be said that, this experience should 

help me to continue my effort in the area of 

policies, research, education and action that can 

enhance sustainable development and bio-cultural 

diversity of this region. 

IYBD-2010- Discussion and Exhibition on 

Intangible Heritage of India (Policy and 

Education Action) 

The experience from this study stimulated the 

Biodiversity Programme of MSSRF to plan an 

international discussion on the subject of 

community conservation, giving focus on to the 

bio-cultural diversity in February 2010. The United 

Nations declared 2010 as the International Year of 

Biodiversity (IYBD) and invited the Member States 

to use IYBD as a platform to increase awareness of 

the importance of biodiversity. It is also an 

occasion to assess the progress made by each 

member country in achieving the 2010 Biodiversity 

Target. When we assess the prospects of achieving 

the Target through the lens of community-based 

biodiversity or bio-cultural diversity, it can be seen 

that the success is relatively insignificant at the 

global and/or national levels, particularly with 

reference to conservation and sustainable use of 

the genetic diversity of socio-economic or cultural 

value to ethnic communities. The proposed 

meeting is intended to discuss the national level 

efforts in achieving the 2010 Biodiversity Target, 

with reference to conservation and enhancement 

of agrobiodiversity in critical habitats, and also 

integration of agrobiodiversity in achieving the 

goal of food security and sustainable agricultural 

production. The meeting will be held at M S 

Swaminathan Research Foundation's HQ in 

Chennai. One of the highlights of the meeting will 

be an exclusive discussion on the role of biocultural 

diversity in the management of 

agrobiodiversity and an exhibition on the intangible 

heritage of biodiversity conservation of India in 

association with the Indian Natural History 

Museum. Through this Meeting, we feel the 

discussions on community biodiversity led by 

MSSRF will take a concrete shape and contribute 

towards developing an integrated approach for 

biodiversity conservation. 

Creating Research Fellowships for RET Tree 

species & Bio-cultural diversity Conservation 

(Education and Capacity Building Action) 

More Research Fellowships are needed to attract 

committed and skilled students to work in the area 

of Bio-cultural diversity. MSSRF plan to purpose 

such kind of a project as an attempt to link the 

sciences of taxonomy, anthropology, ethno botany 

and ecology for conservation of the rare, endemic 

and threatened plant species of India. The Fellows 

in the project will have to take up an integrated 

conservation approach (both in-situ and ex-situ) 

and deal with a set of RET species for studying the 

culture, ethnic and spiritual attributes, taxonomy, 

ecology and distribution and conservation status. 

The Fellows in such kind of a project will be 

trained by adhering to a standard curriculum known 

for the kind of inter-disciplinary study envisaged 

here. It is proposed the selected fellows actively to 

concerned with and responsible for all the aspects 

of conservation of the selected species. 

Strengthening the Every Child- A -Scientist 

Programme of MSSRF (Education and 

Awareness Action) 

A rapid erosion of Traditional Knowledge pertains 

to the environment and biodiversity is experienced 

amongst the younger generation in India. If this 

trend continues, we may lose forever the 

knowledge, traditions and customs related to the 

culture of this region in the near future. We 

understand that it is all the more important to give 

focus on to education of the children and youth on 

the importance of TK, particularly that associated 

with NWFPs, agriculture and healthcare systems. 

28

The learning and experience from this study have 

been applied to strengthen the MSSRF programme 

called Every Child- A Scientist. This programme is 

aimed at education of children and youth of tribal 

and non-tribal communities on the importance/ 

value of biodiversity and natural resources as well 

as the associated traditional and indigenous 

knowledge system. The subject of bio cultural 

diversity has taken up more consciously now and 

the curriculum of this programme expect, this will 

lead effective involvement of students and children 

along with their elders and teachers to concentrate 

on protecting environment. This program can also 

evolve as a dissemination circle to provide efficient 

service on Biodiversity & Environment Knowledge 

to students, teachers and the general public. 

Establishing a Vana Vigyan Kendra -Forest 

Resource Centre (Community Empowermet 

Action) 

An impact of the capacity development as a result 

of the fellowship programme is a plan for 

establishing Vana Vigyan Kendras (Forest Resource 

Centre) by MSSRF. One of the components of 

VVK is FRC, which facilitate the dissemination of 

information on the Rights and Acts of 

consequence to forest dependent rural and tribal 

communities. It will handle those Indian 

legislations concerning Biodiversity and Forest- 

Rights. The programme will focus to enhance 

human resource capacity to inculcate and breed a 

culture, which enables to lead a life in harmony 

with nature and to trigger collective actions for ecorestoration. 

Realizing the need to educate the 

people about the biodiversity legislations, FRC 

visualizes training and capacity building on a longterm 

basis. The prime objectives of this Desk are 

(i) to educate, train and build the knowledge and 

capacity on Indian legislations, Biodiversity Act 

2002 and Forest Rights Acts (ii) to build the 

capacity of the district tribal leaders to integrate the 

principles and right provisions in these legislations 

into their leadership actions amongst their 

community as well as the society; (iii) to assist in 

ensuring the rights of the Scheduled Tribes and 

other forest dwellers residing within the forest, (iv) 

to empower the local community to access reward 

and recognition for their contribution in 

conservation of biodiversity. The legislations 

mentioned here give considerable authority in the 

hands of Panchayath Raj Institutions (PRIs) in 

helping the implementation of the Rights 

provisions. 

To conclude that, the fellowship helped me to a 

great deal in building my capacity as a 

conservationist who is engaged in promoting 

sustainable development paradigm in the rural areas 

of South India. I am sure in coming years the 

efforts taken up during the fellowship period will 

yield promising results that in turn will benefit the 

goals and objectives of the organisation where I 

work. 

29

ANNEXURE 1: Questionare 

Objectives of the survey: To explore the significance of cultural values in conservation of Cinnamomum malabathrum, Myristica 

malabarica, Hydnocarpus pentandra, Dysoxylum malabaricum, Vateria indica to address the following research questions: 

Do cultural and linguistic values still play a role in conservation of tree species? 

What are the values that rule now in conservation of trees at local level? 

Is it possible to revitalize the local conservation traditions to save some globally important tree species from the fate of early 

extinction? 

Terms & Conditions: 

1. The survey is solely for the research purpose of MSSRF, so the data collected will be confidential in nature. 

2. The respondent has the freedom to respond or abstain from doing it at any part of the survey 

3. MSSRF has the right to use the collected data for its various research purposes. 

4. MSSRF is liable to keep the privacy of each respondent regarding their personal information 

5. Once the data is collected from the respondent, it will not be return to any body ( including the respondent) at any instance 

Date of Survey 

Name of the Surveyor 

Personnel details: 

1. Name & contact details 

2. Age 

3. Gender 

4. Religion/Community/cast 

5. Marital Status 

6. Education Level 

7. Employment status 

M.S. Swaminathan Research Foundation (MSSRF) 

Community Agro-biodiversity Centre (CAbC), Kalpetta, Wayanad 

8. Financial position as per the appearance 

Familiarity Never seen 

Heard about it 

Seen 

Know the uses 

Used as medicine 

Used for religious purpose 

Used for domestic purpose 

Cultivated for sale 

A B C D E

Uses Still using as medicine 

Still using for religious purpose 

Still using for domestic uses 

Still cultivating for sale 

Availability Plant available in the farm 

Plant available in nearby area 

Plant available in nearby forest 

No idea about the availability 

Plant was available before 5 years 



Elimination Plant in the farm & nearby area 

Eliminated due to over usage 

eliminated due to cutting down 

eliminated for agri. practices 

eliminated due to soil degradation (artificial) 

eliminated naturally 

Felt need after the elimination of species 

Felt non availability after the elimination of species. 

Collection from forest after the eradication in the nearby area 

Purchase from the medicine shops after the eradication in the nearby area 

Planted by parents or grand parents/previous generation 

Planted by self/ spouse/ current generation 

Naturally grown 

Protection Protecting for medicinal use 

Protecting for religious belief 

Protecting for biodiversity in farm 

Protecting without any cause 

No plan to protect anymore 

Products Purchased the products (from the species) from the market 

Parts used Root 

Bark 

Wood 

Leaves 

Flowers 

Fruits 

Seeds 

Aril 

Resin / Tannin 

Collection/ 

Harvesting Throughout the year 

In regular / fixed intervals 

Mode of Harvesting Destructive harvesting 

Sustainable harvesting 

Planting methods 

A B C D E

ANNEXURE 2: Details of informants (tribes) 

No. Name Sex Age Community Hamlet CM HP DM MM VI 

1 Malu F 30 KN Ponkuzhy, Wayanad 1 1 0 0 0 

2 Vjayan M 48 KN Ponkuzhy, Wayanad 1 1 1 0 0 

3 Girija F 18 KN Ponkuzhy, Wayanad 1 1 0 0 0 

4 Kamala F 28 KN Ponkuzhy, Wayanad 1 1 0 0 0 

5 Sumesh M 12 KN Ponkuzhy, Wayanad 0 1 0 0 0 

6 Kamala F 36 KN Ponkuzhy, Wayanad 1 1 0 0 0 

7 Sarada F 42 KN Ponkuzhy, Wayanad 1 1 0 0 0 

8 Shaji M 13 KN Ponkuzhy, Wayanad 1 1 0 0 0 

9 Kesavan M 55 KN Ponkuzhy, Wayanad 1 1 1 0 1 

10 Raju M 17 KN Ponkuzhy, Wayanad 0 1 0 0 0 

11 Anitha F 22 KN Vicharam, Wayanad 1 1 0 0 0 

12 Bomman M 46 KN Vicharam, Wayanad 1 1 0 0 1 

13 Vellan M 54 KN Vicharam, Wayanad 1 1 1 0 1 

14 Veerappan M 45 KN Vicharam, Wayanad 1 1 0 0 0 

15 Ratheesh M 15 KN Vicharam, Wayanad 1 1 0 0 0 

16 Maran M 40 PA Ponkuzhy, Wayanad 1 1 0 0 0 

17 Cheera F 30 PA Ponkuzhy, Wayanad 1 1 0 0 0 

18 Chappa F 65 PA Thakarappadi, Wayanad 0 1 0 0 0 

19 Geetha F 26 PA Thakarappadi, Wayanad 0 1 0 0 0 

20 Bharadan M 73 KU Thakarappadi, Wayanad 1 1 1 1 1 

21 Gopi M 26 KU Thakarappadi, Wayanad 1 0 0 0 1 

22 Velayudhan M 26 KN Kadambukattu,Wayanad 1 1 0 0 0 

23 Jayanthi F 32 KN Kadambukattu,Wayanad 1 1 0 0 0 

24 Leela F 25 KN Kadambukattu,Wayanad 1 1 0 0 0 

25 Bhaskaran M 45 KN Kadambukattu,Wayanad 1 1 0 0 0 

26 Narayanan M 23 KN Kadambukattu,Wayanad 1 1 0 0 0 

27 Sudha F 22 KN Kadambukattu,Wayanad 1 1 0 0 0 

28 Gopalan M 35 KN Anacamp colony, Wayanad 1 1 0 0 0 

29 Thmbi M 20 KN Anacamp colony, Wayanad 0 1 0 0 0 

30 Shaji M 17 KN Anacamp colony, Wayanad 0 1 0 0 0 

31 Radha F 46 KN Anacamp colony, Wayanad 1 1 0 0 0 

32 Vella nailkkan M 75 KN Kumizhi, Wayanad 1 1 1 0 1


33 Masthi M 40 KN Kumizhi, Wayanad 1 1 0 0 1 

34 Bhaskaran M 23 KN Kumizhi, Wayanad 1 1 0 0 0 

35 Chandran M 25 KN Kumizhi, Wayanad 1 1 0 0 0 

36 Madhavi F 14 KN Kumizhi, Wayanad 0 1 0 0 0 

37 Maadan M 42 KN Kumizhi, Wayanad 1 1 0 0 0 

38 Chemban M 62 KN Sugandhagiri, Wayanad 1 0 1 0 1 

39 Kumaran M 48 KN Sugandhagiri, Wayanad 1 1 1 1 1 

40 Madhavi F 44 KN Sugandhagiri, Wayanad 1 1 0 0 1 

41 Thanka F 41 KU Sugandhagiri, Wayanad 1 1 0 1 1 

42 Devi F 17 KC Sugandhagiri, Wayanad 1 1 0 0 1 

43 Parvathi F 37 KC Sugandhagiri, Wayanad 1 1 1 0 1 

44 Vijayan M 48 KC Sugandhagiri, Wayanad 1 1 1 0 1 

45 Vellan M 45 KC Kakkottara, Wayanad 1 1 1 0 1 

46 Mundan M 65 KC Kakkottara, Wayanad 1 1 0 0 1 

47 Achappan M 50 KC Kakkottara, Wayanad 1 0 0 0 1 

48 Maadan M 35 KC Thariyodu, Wayanad 1 1 0 0 1 

49 Radha F 34 KC Thariyodu, Wayanad 1 1 1 0 1 

50 Chiruda F 57 KC Thariyodu, Wayanad 1 1 1 0 1 

51 Madhavan M 36 KC Pulinjal, Wayanad 1 0 0 0 1 

52 Mundan M 56 KC Pulinjal, Wayanad 1 1 1 0 1 

53 Lakshmanan M 38 KC Pulinjal, Wayanad 1 0 0 0 0 

54 Gopalan M 40 KC Pulinjal, Wayanad 1 1 0 0 1 

55 Madhavan M 55 KC Pulinjal, Wayanad 1 1 1 1 1 

56 Ratheesh M 18 KC Pulinjal, Wayanad 1 1 0 0 1 

57 Kovalan M 46 KC Vellamunda, wayanad 1 1 0 1 0 

58 Chandu M 55 KC Vellamunda, wayanad 1 1 1 0 1 

59 Kunkan M 33 KC Vellamunda, wayanad 1 1 0 0 1 

60 Satheesh M 15 KC Vellamunda, wayanad 0 1 0 0 1 

61 Chaathan M 30 KN Karadiyodu, Silentvalley 1 1 0 1 1 

62 Merdi F 67 KN Karadiyodu, Silentvalley 1 1 1 1 1 

63 Maran M 36 KN Karadiyodu, Silentvalley 1 1 1 1 1 

64 Geetha F 22 KN Karadiyodu, Silentvalley 1 0 0 0 0 

65 Santha F 40 MD Karulai, Silent Valley 1 1 0 0 0 

66 Usha F 36 MD Karulai, Silent Valley 1 1 0 0 0 

67 Sathyaprakash M 38 MD Karulai, Silent Valley 0 1 0 0 0


68 Jayarajan M 41 MD Karulai, Silent Valley 0 1 0 0 0 

69 Janakiyamma F 72 MD Karulai, Silent Valley 1 1 0 0 1 

70 Chindan M 43 KM Anavai, Silent Valley 1 1 1 1 1 

71 Nanjan M 55 KM Anavai, Silent Valley 1 1 1 1 1 

72 Chunkan M 19 KM Anavai, Silent Valley 1 0 0 0 0 

73 Linkan M 24 KM Anavai, Silent Valley 1 0 0 0 1 

74 Gopalan M 17 KM Anavai, Silent Valley 1 0 0 0 1 

75 Usha F 21 KM Anavai, Silent Valley 1 0 0 0 1 

76 Velli M 45 KM Thadikkundoor,Silent Valley 1 1 0 0 1 

77 Maari F 60 KM Thadikkundoor,Silent Valley 1 1 0 1 1 

78 Chathan M 57 KM Thadikkundoor,Silent Valley 1 1 1 1 1 

79 Chiruda F 67 KM Thadikkundoor,Silent Valley 1 1 1 1 1 

80 Maaran M 35 KN Ambalappara, Silent Valley 1 0 0 1 1 

81 Chippy M 35 KN Ambalappara, Silent Valley 1 1 0 1 1 

82 Kamala F 40 KN Ambalappara, Silent Valley 1 1 0 1 1 

83 Kariyan M 49 KN Ambalappara, Silent Valley 1 1 0 1 1 

84 Maadi F 46 KN Ambalappara, Silent Valley 1 1 0 1 1 

85 Mastjhi M 64 KN Ambalappara, Silent Valley 1 1 1 1 1 

86 Venu M 28 KN Mayilambaadam, Silent Valley 0 1 0 0 0 

87 Basavi M 36 KN Mayilambaadam, Silent Valley 1 0 0 1 0 

88 Chikky F 42 KN Mayilambaadam, Silent Valley 1 1 0 0 1 

89 Maadan M 53 KN Kaarappadam, Silent Valley 0 1 0 1 1 

90 Veluppan M 45 KN Kaarappadam, Silent Valley 0 1 0 1 1 

91 Rajesh M 18 KN Kaarappadam, Silent Valley 0 1 0 0 0 

92 Maara F 55 KM Puduvappadam, Silent Valley 1 1 0 1 1 

93 Kaali F 34 KM Puduvappadam, Silent Valley 1 1 0 1 0 

94 Kenchan M 44 KM Puduvappadam, Silent Valley 1 1 0 1 1 

95 Kullan M 35 CN Punchakkolly, Nilambur 1 1 0 1 1 

96 Saarada F 36 CN Punchakkolly, Nilambur 1 1 0 1 1 

97 Maachi F 50 CN Punchakkolly, Nilambur 1 1 1 1 1 

98 Vasantha F 18 CN Punchakkolly, Nilambur 1 0 0 0 1 

99 Angan M 55 CN Alakkal,Nilambur 1 1 1 0 1 

100 Lalitha F 25 CN Alakkal,Nilambur 1 0 0 0 1 

101 Meenakshi F 36 CN Alakkal,Nilambur 1 0 1 0 1 

102 Vellan M 42 CN Poovathippoyin, Nilambur 1 1 0 0 1


103 Thankamani F 38 CN Poovathippoyin, Nilambur 1 1 0 1 1 

104 Kariyan M 45 CN Poovathippoyin, Nilambur 1 0 0 0 0 

105 Suresh M 27 CN Poovathippoyin, Nilambur 1 0 0 0 1 

106 Sarala F 35 CN Poovathippoyin, Nilambur 1 0 0 0 1 

107 Prabhakaran M 36 CN Karalayi, Nilambur 0 1 0 0 1 

108 Raju M 14 CN Karalayi, Nilambur 1 0 0 0 1 

109 Arun M 18 CN Karalayi, Nilambur 1 0 0 0 1 

110 Sumithra F 28 CN Karalayi, Nilambur 1 0 0 0 1 

111 Kunki F 67 CN Karalayi, Nilambur 1 1 1 1 1 

112 Channa F 55 PA Vazhikkadavu, Nilambur 1 1 0 0 1 

113 Bolukkan M 60 PA Vazhikkadavu, Nilambur 1 1 0 1 1 

114 Shobha F 19 PA Vazhikkadavu, Nilambur 1 0 0 0 1 

115 Biju M 15 PA Vazhikkadavu, Nilambur 1 0 0 0 1 

116 Balan M 38 CN Pookkattumpadam,Nilambur 1 0 0 1 1 

117 Vasu M 45 CN Pookkattumpadam,Nilambur 1 1 0 0 1 

118 Babu M 22 CN Pookkattumpadam,Nilambur 1 1 0 0 1 

119 Jaya F 15 CN Pookkattumpadam,Nilambur 1 0 0 0 1 

120 Sudha F 27 CN Pookkattumpadam,Nilambur 1 1 0 0 1 

CM- Cinnamomum malabatrum; HP- Hydnocarpus pentandra; DM- Dysoxylum malabaricum; 

MM- Myristica malabarica; VI-Vateria indica 

KC- Kurichya; KN- Kattunaikka; KM- Kurumbar; KU- Kuruma; CN- Cholanaikkar; MD- Muduga 

0- not familiar; 1- familiar

ANNEXURE 3: Details of informants (non-tribes) 

No. Name Sex Age Community Locality CM HP DM MM VI 

1 Krishnan nair M 86 Nair Bathery, Wayanad 1 1 1 0 0 

2 Saradaamma F 78 Nair Bathery, Wayanad 1 1 0 0 0 

3 Radhakrishnan M 58 Nair Bathery, Wayanad 1 0 1 0 0 

4 Suresh M 49 Nair Bathery, Wayanad 1 1 1 0 1 

5 Chandu Nair M 67 Nair Kalpetta, Wayanad 1 1 0 0 1 

6 Shyamala F 38 Nair Kalpetta, Wayanad 1 0 0 0 0 

7 Raghavan Chetty M 64 Chetty Bathery, Wayanad 1 1 0 0 0 

8 Chandran M 52 Chetty Bathery, Wayanad 1 1 0 0 0 

9 Dasan M 48 Thiyya Bathery, Wayanad 1 0 0 0 0 

10 Sreeraj M 18 Thiyya Bathery, Wayanad 1 0 0 0 0 

11 Mani M 49 Thiyya Bathery, Wayanad 1 1 0 0 0 

12 Manoharan M 45 Thiyya Ambalavayal, Wayanad 1 0 0 0 0 

13 Naanikkutty F 76 Thiyya Ambalavayal, Wayanad 1 0 1 0 1 

14 Krishnan M 68 Thiyya Ambalavayal, Wayanad 1 0 0 0 1 

15 Vishnu namboodiri M 66 Brahmin Thirunelly, Wayanad 1 1 1 1 1 

16 Unnikrishnan M 54 Brahmin Thirunelly, Wayanad 1 1 1 1 1 

17 Padmanabhan M 51 Nair Nilambur, Malappuram 1 1 0 1 0 

18 Lakshmikkutty F 63 Nair Nilambur, Malappuram 1 1 0 1 1 

19 Padmanabhan M 57 Nair Nilambur, Malappuram 1 1 1 1 1 

20 Bhaskaran M 59 Nair Manjeri, Malappuram 1 1 1 1 0 

21 Ammini F 52 Nair Manjeri, Malappuram 1 0 1 0 0 

22 Vamanan M 59 Brahmin Nilambur, Malappuram 1 1 0 0 1 

23 Jayandan M 58 Brahmin Nilambur, Malappuram 1 0 1 1 1 

24 Sivadasan M 67 Thiyya Nilambur, Malappuram 1 0 1 0 1 

25 Arjunan M 47 Thiyya Nilambur, Malappuram 1 1 0 0 1 

26 Raveendran M 53 Thiyya Nilambur, Malappuram 1 0 0 0 1 

27 Sreeraman M 57 Thiyya Nilambur, Malappuram 1 1 0 0 1 

28 Vasanthi F 35 Thiyya Nilambur, Malappuram 1 0 0 1 1 

29 Gopakumar M 41 Thiyya Nilambur, Malappuram 1 1 0 0 1 

30 Surendran M 46 Thiyya Nilambur, Malappuram 1 1 0 0 1 

0- not familiar; 1- familiar

ANNEXURE 4: Number of individuals familiar with targeted species 

Community Species Individuals familiar 

with the trees 

Cholanaikka Cinnamomum malabatrum (N. Burm.) Bl. 21 

Hydnocarpus pentandra (Buch.-ham.) Oken 11 

Dysoxylum malabaricum Bedd. ex Hiern 4 

Myristica malabarica Lam. 6 

Vateria indica L. 21 

Kurichya Cinnamomum malabatrum (N. Burm.) Bl. 18 





Kurumba Cinnamomum malabatrum (N. Burm.) Bl. 13 





Kattunaikka Cinnamomum malabatrum (N. Burm.) Bl. 41 





Kuruma Cinnamomum malabatrum (N. Burm.) Bl. 3 





Paniya Cinnamomum malabatrum (N. Burm.) Bl. 6 





Muduga Cinnamomum malabatrum (N. Burm.) Bl. 3 




Vateria indica L.1

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CAbC : Community Agrobiodiversity Centre 

CALI : Calicut University Herbarium 

IBCD-RICH : Indicator for Biodiversity and Cultural Diversity Richness 

IUCN : International Union for Conservation of Nature 

KFRI : Kerala Forest Research Institute 

MH : Madras Herbarium, Botanical Survey of India, Coimbatore 

MSSRF : M S Swaminathan Research Foundation 

NGO : Non Governmental Organisation 

RET : Rare, Endemic and Threatened

M S SWAMINATHAN RESEARCH FOUNDATION 

Third Cross Road, Taramani Institutional Area, 

Chennai - 600 113 India 

Phone: +91-44-2254 1229, 2254 2698, 2254 1698, 2254 2699 

Fax: +91-44-22541319 

E-mail: executivedirector@mssrf.res.in 

Web: www.mssrf.org

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