Sci., Tech. and Dev., 31 (4): 312-326, 2012

*Author for correspondence E-mail:aminullahshah@gmail.com

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS AND

BIODIVERSITY IN SEMI-TRIBAL AREA, KURD SHARIF & SHO (DISTRICT KARAK, KHYBER PAKHTUNKHWA),

PAKISTAN

AMIN SHAH1 , SHAHZAD HUSSAIN1, NOOR UD DIN1, KHIZAR HAYAT BHATTI2, AMEER KHAN1, SARFARAZ KHAN MARWAT3, MUHAMMAD ZAFAR4 AND

MUSHTAQ AHMAD4

1Department of Biological Sciences, University of Sargodha, Sargodha, Pakistan. 2Department of Botany, Institute of Chemical and Biological Sciences, University of Gujrat,

Gujrat, Pakistan. 3University WENSAM College Gomal University, Dera Ismail Khan, Pakistan. 4Department of Plant Sciences, Quaid-i-Azam University Islamabad, Pakistan.

Abstract

This paper reports how religious beliefs serve to conserve biodiversity in Kurd Sharif and Sho, District Karak, Khyber Pakhtunkhwa (KPK), Pakistan. Wild protected vegetations locally known as Kwand and Bund are customarily protected in these places from all anthropogenic destruction by declaring them as sacred jungles. These jungles are flourishing since British regime. Oleaferruginea Royle (Shoon) species constitute the dominant flora of these jungles alongwith mixed tree species of Monothecabuxifolia (Falc.) A. DC. (Gurgura) and Acaciamodesta Wall (Palosa). Vegetation with this floral composition exists nowhere else in Pakistan. Although the prevailing religious beliefs in the region continue to maintain these habitats for the threatened flora, there is need to upgrade the standard of livelihood of local people of Kurd Sharif and Sho and to educate them to improve the socio-economic status of this remote area. Sacred jungle of Kwand and Bund is a symbol of nature conservation and serves as a store house and refuge of many valuable medicinal plants species. Based on an ethnobotanical survey of the Kurd Sharif and Sho (KPK), this first report deals with 120 plant species of 51 families used as folk drugs.

Keywords: Sacred jungles, Kwand and Bund, Kurd Sharif and Sho, Karak (KPK), Pakistan. Introduction

Cultural and spiritual values play vital role in conservation of nature and management of ecosystems. These sacred beliefs are part of local people‟s cosmo-vision and play a pivotal role in shaping their perception of nature (Verschuuren, 2006). Mythology helps to keep sophisticated balance between spirit and body and is intricately related to environment (Theodoratus and LaPena, 1998). Sacred sites usually exhibit the world‟s oldest form of habitat protection. Although some of them are under the control of government, many thousand more forms are largely unrecognised „shadow‟ conservation network

throughout the world, which, because of their spiritual significance, are often proved to be more protected habitats and nature conservation sites than state-run reserves. In India, there are more than 100, 000 sacred groves alone (Malhotra et al., 2001). There are about more than 100 protected areas around the world that are important to one or more faiths (Dudley et al., 2005). The countries that have preserved and conserved this treasure are ranked amongst the richest countries of the world. Apart from their productive and protective benefits, tree species have always played a vital role to provide aesthetic and cultural values to man (Sheikh, 1993) and thus play a key role in maintaining the

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 313

ecosystems of that area. Poets, mystics and writers have taken inspiration from trees and the environment to realise the existence of Almighty Allah. The use of indigenous plants in the sub-continent has a long history representing intimate relationship between human and the environment. Ethnobotanical information is needed to document the plant life of an area, especially those areas that are unexplored (Shah, 2005) and

exploration of this flora under study is one, among such studies.

Kurd Sharif and Sho are very remote areas but most fascinating areas of Pakistan situated in district Karak – a southern-most district of Khyber Pakhtunkhwa (KPK). It is located at 37°28'N, 68°4'0E at an elevation ranging from 1200m to 1400m (Figs. 1 and 2).

314 AMIN SHAH ET AL.

The climate of the area is quite pleasant. Temperature never rises above 25 C in summer. However, winter season is relatively severe. Mining of coal and silica is the main source of livelihood of the people of this area. A limited area is under cultivation under the name of “Kalundra” (Fig. 3). Main crops are Triticum-aestivum (wheat) and Pennisetumtyphoides (pearl millet) and Sorghum vulgare (broom corn) but all

crops are conditional to rain. The most common fruit trees are Monothecabuxifolia (gurgura), Oleaferruginea (shoon), Capparisdeciduas (karein), Salvadoraoleoides (plawan), Morusalba (aspintoot), Morusnigra (tortoot), Phoenix dactylifera (khaji), Ziziphusnummularia (ber) and Grewiatenax (pastawooney). Phoenix dactylifera (khaji) in the form of oasis can be seen in valleys and is a good resource for the economy (Fig. 4).

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 315

Jungles of Kurd Sharif and Sho are the most interesting sites of the area that are flourishing since the British regime under the name of “Kuand” and “Bund” and these have attained the status of religious National Parks. In this conserved area, Oleaferruginea (olive trees) constitute dominant flora along with Acacia modesta (Phhulai trees) and Monothecabuxifolia (Gurgura trees). Shrubs like Dodonaeaviscose (Snatha) and Buxuswallichiana (Shamshad) make the mountain green as understory (Figs. 1 and 2).

The present paper represents the spiritual vision of the native people about how their religious beliefs have sustainably conserved the biodiversity since ages and how they utilise holistic strategies for ecosystem management; this paper also documents the indigenous uses of cultivated and wild flora of this region. Materials and Methods

Field work was carried out in 2009-2011. Working plan was prepared according to the life forms of the plants and seasons of utilisation of plants products by the local people. Several field trips were arranged to survey the „Sacred Jungles‟ and for documenting the flora of the area. Ethnobotanical information from Kurd Sharif and Sho and its main localities, viz., Chuka Devi, Darae Ghundai, Kam Chu, Mir Banda, Khwara, Banda Pato, Wanki and Band Tamarai of the area under study were documented through semi-structured interviews (Cotton, 1996) and medicinal value of the species was explored from peoples who were the users of the plants since generations.

Collected plants were dried, pressed and mounted properly following Carter et al., 2007. The plants were identified with the help of Flora of Pakistan (Ali and Qaiser, 1993-2008; Nasir and Ali, 1970-1989; Ali and Nasir, 1990-1991; Nasir and Rafiq, 1995; Stewart, 1972) and available literature (Shinwari, 2006; Higher Education Commission, 2007; Sher, 2011). The voucher specimens were prepared and deposited to the

Herbarium of Department of Biological Sciences, University of Sargodha, Sargodha, Pakistan, for future reference. Results

Overall, 120 plant species belonging to 51 families were documented from Sacred Jungles of Kwand and Bund. Most of these plants were of wild origin. Amongst these 51 families, the most prominent were Amaranthaceae and Poaceae (10 spp., each), Fabaceae with (7 spp.) and Euphorbiaceae (6 spp.) ranked second and third respectively. Asteraceae, Brassicaceae and Chenopodiaceae (with 5 spp., each) are the other worth mentioning families. Although families like Nyctaginaceae and Buxaceae are represented by one species each, yet constitute the most wide spread flora of the area (Table 2).

As far as the composition of Sacred Jungles is concerned, Oleaferruginea species constitute the dominant flora of these jungles alongwith mixed tree species of Monothecabuxifolia and Acacia modesta. Withaniacoagulans, Withaniasomnifera, Buxuswallichiana, Calotropisprocera, Peganum-harmala, Rhazyastricta, Justiciaadhatoda, Citrulluscolocynthis, Calotropisgigantea, Ricinuscommunis, Leucasinflataand Phyla nodiflora have immense value from medicinal point of view. These plants can be used to raise the economic standard of the people but unluckily these plants are going to decline and going towards extinction. No proper guide line is given to conserve these plants. There is a dire need to take urgent steps for the conservation of indigenous species, since the use of plant resources are un-sustainable. Most species are of wild nature and have multiple uses. An inventory of wild flora of 120 plant species belonging to 51 families was prepared and the plants were arranged in alphabetical order of botanical name followed by family name, prevalent local/ vernacular name, habit, part used and the traditional uses (Table 1).

316 AMIN SHAH ET AL.

Table 1. Sacred Jungles: Ethnobotanic Information of Medicinal Plants in Semi-Tribal Area, Kurd Sharif and Sho (District Karak, Khyber Pakhtunkhwa), Pakistan.

Botanical name/Family Vernacular name Habit Part Used

Traditional Uses/Care

Pteridophytes 1 Pteridaceae

1 Adiantumcapillus-veneris Sumbal Fr W Bronchial disorders 2 Equisetaceae

2 Equisetum arvense Bandakey Fr W Diabetes Angiosperms-Monocots 3 Arecaceae

3 Nannorrhopsritchiana Mazri T F Tonic 4 Phoenix dactylifera Khaji T F Tonic

4 Cyperaceae 5 Cyperusrotundus Dila H W Fodder

5 Poaceae 6 Bromusjaponicus Jawkey H W Fodder 7 Cenchrusciliaris Barwaz H W Fodder 8 Cymbopogoncommutatus Sirgarrarra H W Fodder 9 Cynodondactylon Khabbal H W Fodder

10 Desmostachyabipinnata Dela H W Fodder 11 Dichanthiumannulatum Chhaimburr H W Fodder 12 Poaannua Ghaa H W Fodder 13 Pennisetumsetaceum Babburr H W Fuel 14 Saccharumbengalense Sar S W Fuel 15 Saccharumspontaneum Kahn, kahi S W Fuel

6 Typhaceae 16 Typhaangustifolia Koondar H I Piles

Angiosperms—Dicots 7 Acanthaceae

17 Blepharisciliaris Neelibotai H W Fodder 18 Diclipterabupleuroides Unknown H F Eczema 19 Justiciaadhatoda Bhaikarr H AP Bronchial disorders

8 Aizoaceae 20 Trianthemaportulacastrum Itsit H W Antidote

9 Amaranthaceae 21 Achyranthusaspera Spay botai H R, AP Kidney problems,

stomachach 22 Aervajavanica Kharake H W Diuretic 23 Aervalanata Kharsussa H AP Bronchial disorders 24 Alternantherasessilis Unknown H W Bronchitis 25 Alternantherapungens Unknown H W Gonorrhoea, diabetes

Concld…

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 317

Contd… Botanical name/Family Vernacular name Habit Part

Used Traditional Uses/Care

26 Amaranthusgraecizans Chalwaey H W Mastitis 27 Amaranthusspinosus Marreerrhee H 28 Amaranthusviridis Ganhar H W Febrifuge, diuretic 29 Digeramuricata Davurra H S, F Urinary problems 30 Pupalialappacea Golputhkanda H W Bronchial disorders

10 Apocynaceae 31 Rhazyastricta Weinrran H AP Diabetes, wound

healing 11 Asclepiadaceae

32 Calotropisgigantea Spalmae S B Epilepsy 33 Calotropisprocera Spalmae S L Eponychium 34 Carallumatuberculata Pamankey H Rh Jaundice, diabetes 35 Leptadeniapyrotechnica Khippi S W Fuel

12 Asteraceae 36 Carthamusoxyacantha Pohli/ Kandiari H W Ulcer, toothachae 37 Conyzabonariensis Dhaniabutai H W Dysentry, diarrhea 38 Echinopsechinatus OntKattara H W Antipyretic 39 Sonchusasper Shawdapae H W Wound healing 40 Xanthium strumarium Ghiskay H W Antimalarial

13 Berberidaceae 41 Berberislycium Largai S B Jaundice

14 Bignoniaceae 42 Tecomellaundulata Roherra T W Hepatitis, syphilis

15 Boraginaceae 43 Ehretiaobtusifolia GhataButai T R Veneral infections 44 Heliotropiumlasiocarpum Kamlatambako H W Emetic, hepatic

disorders 45 Heliotropiumeuropaeum Hathisoondi H L Skin allergy

16 Brassicaceae 46 Brassica campestris Sarson H L, S Ulcer, stomachic 47 Capsella bursa-pastoris Unknown H W Uterine and Nose

bleeding 48 Cardariadraba Unknown H W Fodder 49 Physorrhynchuschamaerapistrum Akri H L Ear drop 50 Sisymbriumirio Khaksi H L, S Expectorant

17 Buxaceae 51 Buxuswallichiana Shamshod H W Rheumatism, syphilis

18 Capparidaceae 52 Cappariscartilaginea Unknown S W Inflamed joints 53 Capparisdeciduas Karein S F Scurvy

Concld…

318 AMIN SHAH ET AL.

Contd… Botanical name/Family Vernacular name Habit Part

Used Traditional Uses/Care

54 Capparisspinosa Kirra S W Diabetes 55 Cleome gynandra Badalbunga H W Fodder

19 Celastraceae 56 Gymnosporiaroyleana Patakha S L Asthma

20 Chenopodiaceae 57 Chenopodium album Surmey H W Anthelmintic 58 Chenopodiummurale Karund H L Jaundice 59 Salsolaimbricata Lana H W Fuel, fodder 60 Rumexdentatus Lavanapalak H AP Fodder 61 Rumexvesicarius Khattibotai H AP Hepatic disorders

21 Convolvulaceae 62 Convolvulus arvensis Prewatkey H W Fodder

22 Cucurbitaceae 63 Citrulluscolocynthis Gharroonmba H S Diabetes 64 Cucumiscollosus Chibburr H F Diuretic, emetic 65 Cucumismelo Tarbooz H F Tonic

23 Cuscutaceae 66 Cuscutareflexa Zamburr H S Diabetes

24 Euphorbiaceae 67 Chrozophoraoblongifolia Bhakkar H F Wound healing 68 Euphorbia granulata Warmaga H L Antidote to bite 69 Euphorbia helioscopia Mandanu H W Vermifuge 70 Euphorbia hirta Dammabooti H W Expectorant 71 Euphorbia prostrata Warmaga H W Fodder 72 Ricinuscommunis Harnaoli, arund S S Purgative

25 Fabaceae 73 Acacia nilotica Kikar T S Diabetes 74 Acacia farnesiana ValayaitiKikar T B, P Spetmatorrhoea,

leucorrhoea 75 Acacia modesta Phhulai T B Dysentry 76 Albizialebbeck Tor shareen T S Diabetes 77 Albiziaprocera shareen T G Eye diseases 78 Dalbergiasissoo Shawa T B Expectorant 79 Melilotusindicus Seinji H W Fodder

26 Juncacaeae 80 Juncusrigidus Kahan S W Fuel

27 Lamiaceae 81 Leucasinflata Qazakibooti H W Anorexia

Concld…

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 319

Contd… Botanical name/Family Vernacular name Habit Part

Used Traditional Uses/Care

82 Ocimumgratissimum Banjere H W Carminative 83 Otostegialimbata Spin botai S L Gummosis

28 Malvaceae 84 Malvaparviflora Pochaki H F Bronchial

disorders 29 Mimosaceae

85 Prosopis cineraria Jand T B Leprosy, piles 30 Moraceae

86 Ficuscarica Inzar T F Tonic 87 Morus alba Spin toot T F Cough, fuel 88 Morusnigra Tor toot H F Cough, fuel

31 Nitrariaceae 89 Peganumharmala Asponda

32 Nyctaginaceae 90 Boerrhaviadiffusa Itsit H R Jaundice

33 Oleaceae 91 Oleaferruginea Shoon T F Anthelmintic

34 Orobanchaceae 92 Cistanchetubulosa KharGhainrr H W Aphrodisaic

35 Oxalidaceae 93 Oxalis corniculata Khattibooti H W Vitamin C

36 Primulaceae 94 Anagallisarvensis Neelibutai H W Antifungal,

antibacterial 37 Plantaginaceae

95 Plantagoovata Isabgol H F Febrifuge 38 Polygonaceae

96 Calligonumcomosum Khip S W Fuel 39 Portulacaeae

97 Portulacaoleracea Loonak H AP Vegetable 40 Rhamnaceae

98 Ziziphusmauritiana Ber T F Aphrodisaic 99 Ziziphusnummularia Karkinna S L Scabies

100 Sageretiathea Gangair T F Diabetes 41 Salvadoraceae 101 Salvadoraoleoides Plawan T F Carminative

42 Sapindaceae 102 Dodonaeaviscosa Ghwaraskey S W Hedging

Concld…

320 AMIN SHAH ET AL.

Contd… Botanical name/Family Vernacular name Habit Part

Used Traditional Uses/Care

43 Sapotaceae 103 Monothecabuxifolia Gurgura T G Eye diseases

44 Scrophulariaceae 104 Kickxiaramosissima Shanzai H AP Fodder 105 Schweinfurthiaimbricata Unknown H W Fodder 106 Verbascumthapsus Khurdug H L Asthma

45 Solanaceae 107 Daturainoxia Dhatura H S Antidiarrhoeal 108 Solanumnigrum Kashmash H W Liver, spleen

disorders 109 Withaniacoagulans Shapianga H S Blood purifier 110 Withaniasomnifera Kuttailal H F Asthma,

bronchitis 46 Tamaricaceae 111 Tamarixaphylla Rukh T L Measles 112 Tamarixdioica Kachalai S W Fuel

47 Teliaceae 113 Grewiatenax Pastawooney T S Urinary

complaints 48 Verbenaceae 114 Phyla nodiflora Jalnim, Bukan H W Asthma, heart

diseases 49 Violaceae 115 Viola cinerea Makhanbotai H AP Spermatorrhoea

50 Xanthorrhoeaceae 116 Aloe barbadensis Kunwargandal H L Bone fractures 117 Asphodelustenuifolius Piazakey H S Piles

51 Zygophyllaceae 118 Fagoniaarabica Aspalaghazai H AP Diabetes 119 Zygophylum simplex Lonakbotai H W Leucorrohea 120 Tribulusterrestris Markundae H W Blood purifier

Abbrv. Habit: H= Herb, S= Shrub, T= Tree, Fr= Fern. Part Used: B= Bark, R= Root, R= Rhizome, L= Latex, I= Inflorescence, Rh= Rhizome, AP= Aerial parts

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 321

Commonly used Medicinal Plant of Kurd Sharif and Sho Sacred Jungles

Concld…

322 AMIN SHAH ET AL.

Contd…

Fig. 5.Commonly used Medicinal Plant of Kurd Sharif and Sho Sacred Jungles

Table 2. Taxonomic information of medicinal plants of Semi-Tribal Area, Kurd Sharif and Sho

(District Karak, Khyber Pakhtunkhwa), Pakistan. Family No. of species Percentage

Amaranthaceae 10 8.333333 Poaceae 10 8.333333 Fabaceae 7 5.833333 Euphorbiaceae 6 5 Asteraceae 5 4.166667 Brassicaceae 5 4.166667 Chenopodiaceae 5 4.166667 Capparidaceae 4 3.333333 Asclepiadaceae 4 3.333333 Solanaceae 4 3.333333 Acanthaceae 3 2.5 Boraginaceae 3 2.5 Cucurbitaceae 3 2.5 Lamiaceae 3 2.5

Contd…

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 323

Concld… Moraceae 3 2.5 Rhamnaceae 3 2.5 Scrophulariaceae 3 2.5 Zygophyllaceae 3 2.5 Arecaceae 2 1.666667 Tamaricaceae 2 1.666667 Xanthorrhoeaceae 2 1.666667 Nyctaginaceae 1 0.833333 Salvadoraceae 1 0.833333 Aizoaceae 1 0.833333 Apocynaceae 1 0.833333 Berberidaceae 1 0.833333 Bignoniaceae 1 0.833333 Buxaceae 1 0.833333 Celastraceae 1 0.833333 Convolvulaceae 1 0.833333 Cuscutaceae 1 0.833333 Cyperaceae 1 0.833333 Equisetaceae 1 0.833333 Juncaceae 1 0.833333 Malvaceae 1 0.833333 Mimosaceae 1 0.833333 Nitrariaceae 1 0.833333 Oleaceae 1 0.833333 Orobanchaceae 1 0.833333 Oxalidaceae 1 0.833333 Plantaginaceae 1 0.833333 Polygonaceae 1 0.833333 Portulacaceae 1 0.833333 Primulaceae 1 0.833333 Pteridaceae 1 0.833333 Sapindaceae 1 0.833333 Sapotaceae 1 0.833333 Teliaceae 1 0.833333 Typhaceae 1 0.833333 Verbenaceae 1 0.833333 Violaceae 1 0.833333

Discussion Nature is respected by every creature because

it provides all the basic needs to it. Early civilisations were quite realistic and nature-worshiper. When their relation was made with plant life, they felt the value of this component of nature and realised that how they can use plants in better and sustainable way. Their

interdependence became so deep that the people began to worship these plants and this worship dates back to 300 BC in Indo-Pak subcontinent. Man has been using plants not only to get medicine from them but also to help maintain environment. They admired the plants particularly because plants fulfill their health requirements – vital for life. This was perhaps the preliminary

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reason that plants were protected seriously and in many places of the world, India in particular, were given the status of „Sacred Sites‟. Since 1990‟s, Sacred Sites have opened a new forum for interdisciplinary research for conservation of biodiversity and ecosystems. Assigning an area or site as sacred, through religious beliefs or myths, brought about its conservation. Such sacred sites can complement national parks and other officially protected areas. This, in turn, reflects the idea that religion and spiritualism can play environmentalism. Even secular approaches to environment protection often coincides with spiritualism, e,g., John Muir declared forested mountain of the Western USA as a sacred place but he was influential in the creation of national park system (Sponsel et al., 1997). Collaboration amongst religious, governmental, ethnobotanical and conservation agencies may protect the sacred sites in a better and more efficient way. Many sacred places in nature are co-related with indigenous cultures. Although the percentage of such people is meager (15%) of the whole human population, it is investigated that about 200-600 million people are connected with such kind of myths (Sponsel, 2007).

Biodiversity is a gift of nature but in the present era, it is under great stress due to negative anthropogenic activities. Deforestation, wetland losses, habitat fragmentation, environmental pollution, industrialisation and advancement deteriorated nature. Future of nations is closely related with the history of nations. Our ancestors have left so many religious beliefs, rites and myths for us regarding conservation of nature that were applied not only in the past but also have the same application now to conserve nature and natural resources. The main reason why our ancestors had an intimate relationship with plants is that it was hidden concept of conservation of plant biodiversity and natural ecosystems (Jasrai and Binita, 2003).

The sacred jungles of Kurd Sharif and Sho are a best example of such ancestral conservation that is continued and will continue since generations. The basic philosophy behind these evergreen jungles is that the people have beliefs that these Jungles were habitats and shelters of companions of the holy prophet of Islam, Muhammad (peace be upon him) and the graves of some companions are still there. They blindly

believe that anybody who will harm these jungles will be ruined. Cutting of trees on limited scale is only allowed for building mosques.

Tree species like Oleaferruginea species constitute the dominant flora of these jungles alongwith mixed tree species of Monothecabuxifolia and Acacia modesta are unique in their unusual phytosocialogical occurrence. These tree species have not only had eye-catching aesthetic value but also have immense value from medicinal point of view. Most of these tree species are of indigenous origin and are flourishing since British regime and are fully acclimatised. It is very interesting that currently there is no threat to these Jungles neither anthropogenically nor climatically as people of the area are very conservative and blind-believers of the sayings of their forefathers.

Oleaferruginea (Shoon) is not only the dense component of the two sacred jungles „Kwand‟ and „Bund‟ but also has the status of sacred species for the native people, as can be seen in the compound of every house here. Furthermore, its fruit is used as best treatment of jaundice and diabetes and have anthelmintic properties also; Monothecabuxifolia (gurgura) has delicious fruit which is useful for different human ailments and is considered to be best remedy of any kind of eye diseases. Acacia modesta (Palosa) is included amongst those tree species that are quite rare in Pakistan, which has durable wood and is used best locally for making agricultural tools. Such trees are important in the context that these are best homes for honey bees. Dodonaeaviscose (Ghwaraskey) here constitutes the dominant shrub all around the area. This species has a key role in maintaining the greenery of the area and fulfills all the fuel necessities of the people hence the plants in addition to sacred jungles are also safe from cutting. In addition to fuel value and roofing, this species also has great medicinal value. Brush of young leaves is effective against toothache and leaves poultice is used for rheumatism. Amongst the other noteworthy plant species that are of immense importance are Kickxiaramosissima, Leucasinflata and Puppalialappacea, etc. These plants are outside the sacred territory of jungles and are undergoing rapid decline not because of over exploitation but because of lack of awareness amongst the society. Proper management and strategies must be

SACRED JUNGLES: A TRADITIONAL WAY OF CONSERVING ENDANGERED ECOSYSTEMS …. 325

executed on priority basis to conserve this unique flora. The taxonomic as well ethnobotanically study of the area is fully unexplored and the present study brings some interesting medicinal plants on the scenario. The current status of plants of the area can be improved by educating the people and by encouraging proper uses of plants. The documentation of knowledge is necessary for sustainable use of plants. The results of this research further can be applied to study biodiversity, conservation and community development (Martin, 1995). Ethnobotanically knowledge is transmitted from one generation to next but this knowledge is liable to be lost under the influence of modernisation and rapid urbanisation, expansion of agriculture and acculturation of indigenous people (Dixit and Pandey, 1984).

The study area is rich in biodiversity and any kind of tree can be grown here. Our preliminary effort is to help identify 120 plant species belonging to 51 families. Further studies are needed to make it possible for plants to flourish and to conserve existing species. Dissemination of the present ethnobotanical knowledge would improve the socio-economic status of the people of the area. The present endeavour was to document the wild flora of the area and its ethnobotanical uses, especially medicinal. By documentation of plants of an area, its hidden floral wealth has been highlighted. Proper awareness amongst the people is created in this way that bring about the rise in the standard of the people and suitable conservation strategies can be made in this way and those plants (that are outside sacred territory), especially that have immense medicinal value like Viola cinerea, Nannorhopesritchiana, Rhazyastricta, Carallumatuberculata, Rumexvesicarius and Withaniacoagulans need to be conserved by educating the people to use them in a sustainable way. If such measurements are not adopted in due time, these valuable plants will be no more part of these Sacred Jungles. Conclusion

The old religious, spirituals traditions and beliefs are vanishing in the modern civilisation but its reflection still exists at Kwand and Bund Jungles and, here, holistic relationship between the folk people and nature still has a strong relation. By imparting better education and by

documentation of the flora, such sacred sites may change the destiny of the local people and can alleviate the socio-economic status of the area. Acknowledgements

Special thanks by the authors to Farman Ullah Jan of Kurd Sharif and Muhammad Riaz of Sho as guide and especially Dr. Khumar Jan who shared their wealth of knowledge about the historical background of Sacred Jungles and to impart information about the folk uses of medicinal plants of the area. They are also grateful to Higher Education Commission of Pakistan (Project No. 20-1599/R&D/09 3007) for financial support to complete our field work.

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