Research Journal of Recent Sciences _________________________________________________ ISSN 2277-2502 Vol. 3(6), 26-33, June (2014) Res.J.Recent Sci. International Science Congress Association 26 Ethnobotanical notes of the Rabha community in Mataikhar reserve forest of Kamrup district, Assam, IndiaChunamoni Das and Robindra Teron2* Department of Botany, S.B.M.S College, Saulkuchi, Kamrup district, Assam- 781103, INDIA Department of Life Science and Bioinformatics, Assam University, Diphu Campus, Karbi Anglong, Diphu, Assam-782 460, INDIA Available online at: www.isca.in , www.isca.me Received 29th September 2013, revised 21st November 2013, accepted 10th December 2013Abstract The pattern of interactions between people and forest constitutes key issue for conservation of protected areas. Ethnobotanical knowledge of the Rabha ethnic group residing in fringe area of Mataikhar reserve forest in Kamrup district, Assam is presented here. Field study design included Rapid Ethnobotanical Appraisal method; village walks and walk along forest transect with key informants, group discussion with women and interview of traditional healers.Though agriculture is the mainstay of the forest Rabhas wild plant resources collected from Mataikhar reserve forest is indispensable for food security, medicines and socio-cultural well-being.Their cultural practices of resource utilization and beliefs have elements of sustainability which acted as natural deterrents against over exploitation.Value addition of local products can contribute to food security, health and well-being of rural mass and forest people. Studies on people-forest interactions must incorporate the role of women because despite being active users of biodiversity their invaluable contribution remained neglected in many instances. Keywords: Rabha tribe, mataikhar forest, plant resources, cultural practices, conservation. Introduction Plant-human interactions has been in existence since antiquity but recognition of such relationship as a distinct field of study was realized only in 1895 with the introduction of the term Ethnobotany” by Dr John Harshberger, University of Pennsylvania, in his address to the University Archaeological Association. He suggested Ethnobotany to describe “the study of plants used by aboriginal people. Since then the scope of the subject has expanded tremendously and today ethnobotany is related with almost all field of studies. Ethnobotany has been variously defined and interpreted by subsequent workers; in the present paper we preferred to use the definitions of ethnobotany provided Jain and Wickens2-3. Ethnobotany has many subdisciplines within the subject (ethnomycology, ethnoalgology, ethnobryology, ethnolichenology, ethnopteridology, etc) and at the same time interdisciplinary in nature (ethnopharmacology, ethnomedicine, ethnotoxicology, Ethnomusicology, Archaeoethnobotany and many more). Spiritual relationship of man with his environment is also studied under the broad realm of ethnobotany. The North-Eastern region of India with diverse ethnicity and cultural diversity is a natural laboratory for ethnobotanical research. The present paper on ethnobotanical knowledge of the Rabha ethnic group in Mataikhar reserve forest of Kamrup district (2543' - 2651' N and 9036' - 9212' E), Assam is a contribution to the ethnobotany of the region. Mataikhar forest (figure-1) falls within the Loharghat forest range under West Kamrup forest division. The vegetation is broadly classified into semi-evergreen, evergreen and deciduous types. Considerable area of Mataikhar reserve forest (180 sq km) is covered by salShorea robusta Gaertn.f.) vegetation which along with trees like Dillenia, Terminaliaetc form top canopy. The continuity of sal vegetation is interrupted by deciduous trees and bamboo stands. Important timber species are Terminaliamyriacarpa Van Heurck & Müll. Arg., Dalbergia sissoo Roxb. ex DC. while bamboo species include Bambusa tulda Roxb., B. pallida Munroand Dendrocalamus hamiltonii Nees et Arn. ex Munro. The forest support wide range of fauna that includes leopard, show loris, Assamese macaque, elephants, variety of butterflies, moths, and other insects. During walks along forest transects we recorded 12 vulture nests on the top of sal (S. robusta) trees; this is encouraging as vulture population is fast declining from natural habitat. Figure-1 A view of Mataikhar reserve forest in Kamrup district, Assam Research Journal of Recent Sciences ______________________________________________________________ ISSN 2277-2502Vol. 3(6), 26-33, June (2014) Res. J. Recent Sci. International Science Congress Association 27 Rabhas are one of the scheduled tribes of Assam. They are largely concentrated in Goalpara, Kamrup and Darrang districts and also scattered in the neighbouring states of Meghalaya and West Bengal. Rabhas belong to the Indo-Mongoloid group of people and have similarities with other members of Bodo group such as Garo, Kachari, Mech, Koch, Hajong and others. The Rabha society is matriarchal, so the family lineage is traced through the female members. Their traditional religion is animistic with rituals as its integral part. Diseases and sometimes natural calamities are considered as manifestations of gods or deities; rituals are performed to invoke these deities and in a few cases require blood sacrifice of domestic animals like poultry fowls, pigs or goat. Their traditional religion also believes in immortality of soul and rebirth. However, today many Rabhas have embraced Christianity. Influence of mainstream Hinduism can be observed among the Rabhas living in the plains. Traditional religion is more prevalent among the Rabhas in the hills (also referred as forest Rabhas). Marriage is clan exogamy which prohibits marriage between a boy and a girl from the same clan. The village economy is based on agriculture and both men and women work in the fields. Weaving is also another important occupation but it is exclusive domain of women folk. Rabhas of Mataikhar reserve forest is largely dependent on agriculture for their sustenance. We hypothesized ‘the Rabhas developed valuable ethnobotanical knowledge base for sustainable utilization of plant resources which sustained their population for many decades, despite insufficient agricultural land’. People-forest interaction in protected area is important area of ethnobotanical investigation around the world5-13. Ethnobotanical studies have already provided leads to discovery of many useful drugs14. The present investigation gains importance as ethnobotanical report of the Rabhsa is scarce; besides inclination towards biomedicines and synthetic products threatens their traditional knowledge systems. The ethnobotany of the Rabhas did not receive much scientific investigation as compared to other cultures in Assam except a few mentions of their plant knowledge in some reports15-18. The present paper is an ethnobotanical appraisal and also as reference to researchers who wish to undertake further investigation on ethnobotany of the Rabhas and plant-people interactions in protected areas. Material and Methods Field study was undertaken among the forest Rabhas in the fringe area of Mataikhar reserve forest during October 2011 to May 2013. The forest folks are settled in about 150 households organized into three forest villages of Deopani, Kanapana and Hanapana. Verbal consent of community elders was obtained in accordance with ethics of ethnobiological research19. The study design included Rapid Ethnobotanical Appraisal method and involved informants of different age groups, to make an inventory of plant knowledge and use pattern among the community20. The technique also included village walks and walk along forest transects with key informants. Group discussion with women was arranged to document gender specific ethnobotanical knowledge while traditional healers Ojas and Bezas) were consulted to record folk healing practices and ethnomedicines. Information collected as above was substantiated through personal observations by camping in the study area and by attending social and religious occasions. All information (local names, parts used, preparation or processing, taboos, rituals, and other relevant data) were recorded in field diary during the study. Plant specimens reported by the informants were collected from local environment and forest for botanical identification and then prepared into voucher specimens21-23. Results and Discussion Ethnobotanical data of the Rabha ethnic group is scattered in a few ethnobotanical reports. Forest Rabhas in the fringe area of Mataikhar reserve forest have been practicing sustainable utilization of natural resources from the protected area and that enabled their sustenance despite insufficient agricultural land. Agriculture still constitutes the main source of economy but forest resources are indispensable for food security, medicines and socio-cultural well-being of the forest Rabhas. Wild plants and cultivated species supplement their diet and nutrition and to a lesser extent their economy. Amaranthus viridis L. and Diplazium esculentum (Retz.) Swartz stand out among the well known plant foods collected by members of all age groups. Oxalis corniculata L. is common food from agricultural fields and forest edges; Catimbium malaccense (Burm. f.) Holtt., Ipomea aquatica Forst. and Colocasia esculenta (L.) Schott are resources often collected from wetlands; fruits and mushrooms are collected from forest. We have not observed specific practices for conservation of natural resources but their cultural practices and beliefs have elements of sustainability which acted as natural deterrents against over exploitation. Domestication can be a good option in creating more resources to meet the ever increasing demands. Future studies on people-forest interactions must take into account the role of women in biodiversity utilization and conservation; despite being active users of biodiversity their invaluable contribution remained neglected in many instances. Agricultural practices: Rabhas of Mataikhar forest are mainly agriculturists and practice jhum (slash and burn) in forest and wet cultivation in their limited arable land. Both Ahu (summer paddy) and sali (winter paddy) paddy is cultivated. Cultivation practice is non-mechanised; they use locally prepared wooden implement called nangal as plough being driven by a pair of oxen or buffaloes. Cedrela toona Roxb. ex Rottler and Willd., Alsotonia scholaris (L.) R. Br. and Bauhinia purpurea L.are common plants for agricultural tools. Rabha folk also cultivate jute (Corchorus oliotorius L.) for domestic needs and for commercial purpose. In homestead gardens they grow maize, pulses (Cajanus cajan (L.) Millsp., Vignamungo (L.) Hepper and Pisum sativum L.), cucurbits, mustard, radish, brinjal, chili, tomato and many more to supplement their food basket. Many families do not achieve sufficient produce from agriculture to Research Journal of Recent Sciences ______________________________________________________________ ISSN 2277-2502Vol. 3(6), 26-33, June (2014) Res. J. Recent Sci. International Science Congress Association 28 feed the whole year and this demands utilization of forest resources for subsistence. To meet food security some youths engage in manual labors in other villages and nearby towns. Some sell produce of home gardens in local markets to generate cash income while still some collect wild foods from agricultural fields and forest, and then sell them in markets. Plain Rabhas have settled agriculture with good production and do not encounter food insecurity of the intensity that Rabhas in the present study area face. Rabhas are fond of fish which form an indispensable part of their meal. Fishing implements like jakhoi, khole, thoha, polo and sepa are made from bamboo. Ethnobotanical knowledge of food plants: Cultivated as well as wild plants are consumed during different times of the year as food or as herbal preparations. Among the prominent families of food plants are Solanaceae, Cucurbitaceae, Brassicaceae and Araceae. Common vegetables for example tomato, lady’s finger, coriander, brinjal, aroids, ginger and turmeric are grown in kitchen gardens. But plant produce in homestead gardens do not last for the whole year and people had to gather wild edible plants during the lean season. Mataikhar forest supplies wide variety of wild foods that include largely angiosperm families and a few cryptogams like mushrooms and ferns. Almost all parts are gathered for consumption- leaves, shoots, flowers, fruits, seeds, tubers and roots. Wild plants are also foraged to diversify their diet and nutrition but pattern of utilization is highly varied. Generally oil is seldom used in cooking leafy greens; instead salt and garlic is first fried and then plants are added and cooked. Plants like aroids required specific method of cooking to process calcium oxalate crystals which is highly irritating. Roots and tubers gathered for consumption belong to the families- Araceae (species of Colocasia and Alocasia) and DioscoreaceaeDioscorea species). Many farmer varieties of Colocasia esculenta (L.) Schott is cultivated by the folk while many wild varieties are also collected for consumption. Musaceae andAraceae are common source of edible flowers from managed gardens as well as wild habitats. Inflorescence of Musa fetch good commercial value in markets. Amaranthus viridis L. and Diplazium esculentum (Retz.) Sw. stand out among the well known plant foods collected by members of all age groups. Oxalis corniculata L. forms common food from agricultural fields and forest edges; Catimbium malacense (Burm. f.) Holtt., Ipomea aquatica Forst. and Colocasia esculenta (L.) Schott are resources often collected from wetlands; fruits and mushrooms are collected from forest. Artocarpus heterophyllus Lamk., Dillenia indica L., Annona squamosa L. and Musa sp.are fruits gathered from the forest. Wild seeds form potential source of diet and nutrition and during period of food scarcity as famine food.The families Sterculiaceae, Moraceae, Nymphaceae and Anacardiaceae are noted for edible seeds found in primary as well as secondary forests. An inventory of food plants used by the Rabhas of Mataithar forest is supplemented in table- 1. Among the use category that may be considered as food is rice-based alcoholic beverage locally referred as Apong. The latteris consumed not only is religious festivals, death, birth and marriage occasions but also in day to day life as refreshing drink. To prepare apong, cooked rice is fermented with locally prepared bakhor or starter cakes and the beer so produced is consumed; apong is also served to guests as mark of honor and respect. Plants used and method of preparation of starter cakes and fermentation of rice was discussed by Deka and Sarma. Another form of alcoholic beverage locally referred as saimod is also produced, but to a lesser extent than the general apong. In this process ash of partially burnt paddy straw is mixed with cooked rice and starter cake and the whole mass is placed in a container for fermentation. After 3-4 days beer of straw color is produced. Saimod is prepared only on special occasion of rituals and religious festivals during which important guests are entertained by offering this unique local saimod. The nomenclature saimodrefers to the addition of ash (sai in Rabha dialect) to the substrate for fermentation. Some unconventional foods are gathered and consumed during period when stable food (i.e., rice) is exhausted. This group of food plants fits into the definition of famine foods; use of such wild foods is common in resource poor rural Rabha setting in Mataikhar forest. Among the wild plants consumed during famine include mainly yams; cultivated species include aroids, banana, maize, cucurbits, jack fruits and yams. The period during June to September is hungry months when granary of poor families is exhausted. Folks even engage in unconventional jobs in return for food. Natural calamities like less rain, and pests also compel forest Rabhas to look for alternative source of food other than from the forest. Plant used in festivals and magico-religious practices: Religious festivals are elaborate among the Rabhas, including those in Mataikhar forest, which have been inherited from their forefathers. The Rongdani and Maitory Rabhas celebrate Baikhoo or Khoksi religious festival during Baisakhi. Plants like Ocimumsanctum L. (Tulsi), Aegle marmelos (L.) Corr. (Bel), Cynadondactylon (L.) Pers. (Duboribon), Piperbetel L. (pan), etc are used in various festivals. Tulsi (O. sanctium L.), as in every Hindu households, is the most sacred plant of the Rabha people and said to be related to the god Bishnu. This plant is used in almost all worship and rituals. Forest Rabhas observe various festivals and ceremonies in connection with child birth, wedding, death and agricultural activities. Pati Rabha, a social clan of the Rabhas of South-East Kamrup district observes Maraipuja or Merepuja ritual to propitiate Goddess Manase. The Hasong Puja is performed in the month of October or November before paddy harvesting to offer prayer and extend thanks to the deity of crops. During Hasong Puja, offerings are made to the local deities Laxmi, Langer, Tara Kanchu, Lakhiand Darmong with sacrificial offerings like poultry fowls, goat, pig, and tortoise (figure-2). The Grimbuda puja is observed before the summer paddy (Ahu) blooms in the fields. Baikhoo Puja in the greatest festivals of the Rabhas which is performed during the full moon Jeth Rangne or popularly the Jeth Purnima (full moon night of Jeth month). Another religious festival is connected with the propitiation of Kachai Khaiti or the protector of all humanity. Some Pati Rabhas hold this festival simultaneously with the Langapuja also known as Dinga puja. Research Journal of Recent Sciences ______________________________________________________________ ISSN 2277-2502Vol. 3(6), 26-33, June (2014) Res. J. Recent Sci. International Science Congress Association 29 These festivals, which involve invoking of local deities, have great cultural values; people make merry by dancing to the tune of folk songs and traditional music (figure- 3). Table-1 Inventory of food plants used by the Rabhas in Mataithar reserve forest, Kamrup district, Assam Local Name Botanical Name Family Uses Bel Aegle marmelos (L.) Corr. Rutaceae Ripe fruits are taken raw Man Kochu Alocasia macrorrhiza (L.) Schott Araceae Rolled young leaves eaten cooked as vegetables Khutura Amaranthus viridis L. Amaranthaceae Young shoots eaten cooked Bonoroi ada Amomum dealbatum Roxb. Zingiberaceae Ripe fruits are taken Anaros Ananas comosus (L.) Merr. Bromeliaceae Tender shoots and leaves are used as vegetables Ala Phol Annona squamosa L. Annonaceae Ripe fruits are taken raw Kathal Artocarpus heterophyllus Lamk. Moraceae Fruit are taken raw; seeds eaten roasted Kordoi Averrhoea carambola L. Averrhoaceae Tender shoots as vegetables Jati Banh Bambusa tulda Roxb. Poaceae Tender succulent shoots are sliced into small pieces, cooked and taken. Tara Catimbium malaccense (Burm. f.) Holtt. Zingiberaceae Young stem taken as vegetable or salad Tezpat Cinnamonum tamala Nees. Lauraceae Leaves used for flavouring curry Kaghzi lebu Citrus aurantifolia (Christm. & Panzer) SwingleRutaceae Fruits are eaten raw Gol lebu Citrus limon  Burm. f.Rutaceae Ripe and unripe fruits are taken raw Bonoroi Kachu Colocasia esculenta (L.) Schott Araceae Rhizome and leaf stalks are cooked and taken. Dhunia Coriandrum sativum L. Apiaceae Tender leaves and fruits are used as condition Gajor Daucus carota L. Apiaceae Fruit are cooked or fried and taken Outenga Dillenia indica L. Dillenniaceae used as vegetable Kath alu Dioscorea bulbifera L. Dioscoreaceae Tubers boiled for snacks or cooked and used as vegetables. Gas alu Dioscorea haniltonii Hk. f. Dioscoreaceae Bulbils are bitter but cooked for vegetables Dhekia Diplazium esculentum (Retz.) Sw.Athyriaceae Tender leaves eaten boiled or fried. Thekra Garcinia pedunculata Roxb. Clusiaceae Fruits are eaten raw Gamari Gmelina arborea Roxb.Verbenaceae Flowers eaten cooked; bitter in taste Kholmo Ipomea aquatic Forst.Convolvulaceae Tender shoots fried and eaten Lesu Litchi sinensis Sonn. Sapindaceae Fruits are eaten raw Bhol  \n   Cucurbitaceae Fruits are cooked and taken as vegetables Poduma Mentha viridis L. Laminaceae Aerial parts are used as chutney Titakakiral Monordica charantia L. Cucurbitaceae Fruit are cooked or fried and taken Sajna Moringa oleifera Lam Moringaceae Flowers cooked for vegetables Bhim kal Musa balbisiana Colla Musaceae Fruits eaten raw Malbhog Kal Musa paradisiaca AAB groupMusaceae Ripe fruits taken raw Kashkal Musa sapientum L. Musaceae Green fruits used as vegetables Tengesi tenga Oxalis corniculata L. Oxalidaceae Aerial parts eaten boiled or as salad Bhedalota Paederia scandens (Lour.) Merr.Rubiaceae Tender shoots are cooked and used as vegetables Khejur Phoenix dactylifera L. Araceae Ripe fruits are taken raw Pan Piper betel L. Piperaceae Leaves are chewed with betel nut. Madhuriam Psidium guajava L. Myrtaceae Fruit are eaten; common fruits in village Komona Pueraria tuberose (Willd.) DC. Fabaceae Used as vegetables Dalim Punica granatum L. Punicaceae Fruits are eaten raw Tita Bhekri Solanum integrifolium Poir. Solanaceae Bitter fruits cooked as vegetables Sterculia villosa Roxb. Sterculiaceae Seeds eaten rosated Jam Syzygium cuminii (L.) Skeels Myrtaceae Fruits are eaten raw Tetli Tamarindus indica L. Caesalpiniacaea Sour fruits are taken raw; tender shoots eaten cooked Amra Terminalia tomentosa Wt. & Arn. Combretaceae Ripe acidic fruits eaten raw Ada Zingiber officinale Rosc. Zingibaraceae Rhizome for flavouring curry and vegetables Bogori Zizphus mauritiana Lamk. Rhamnaceae Both ripe and unripe fruits eaten raw Research Journal of Recent Sciences ______________________________________________________________ ISSN 2277-2502Vol. 3(6), 26-33, June (2014) Res. J. Recent Sci. International Science Congress Association 30 Figure-2 Rabhas perform Hasong ritual to offer prayer to the deity of crops; the altar is made from Saccharum sp. and bamboo Figure-3 Rabha youths performing traditional dance Dye yielding plants and dyeing garments and yarns: Extraction of dyes from natural resources and techniques of dyeing yarns and garments with diverse shades has been known to Rabha women since long. The traditional attires of the Rabhas are weaved on simple looms (today many families use improved looms). Rhizome of Curcuma longa L. is the most common source of yellow dye. Ruphan, traditional attire of women typically bright yellow is dyed with turmeric.Leaves of Jetuka (Lawsonia inermis L.) yield an orange dye. The leaves are grinded bright orange dye for coloring yarns is extracted by boiling in water. Yellow dye is extracted from calyxes of PolashButea monosperma (Lam.) Kuntze) for colouring yarns and cloth. The bark of Bokal (Mimusops elengi L.) yields brown color on boiling which is used for dyeing clothes. EthnomedicinalandEthnoveterinary plants: The Mataikhar forest constitutes a repository of wild medicinal plants to local Rabha folk; medicinal plants used by them are enumerated in table- 2. Local ethnomedicinal prescriptions contain plants as major component which is used for treatment of various diseases. Elders take pride in possessing ethnomedicinal knowledge as such quality gives them status in the society. Bulk of medicinal plant knowledge is preserved by bej (medicine man) and bejas (medicine women) who prescribe cure for almost all ailments. Being resource poor, forest Rabhas prefer traditional medicine as means of primary healthcare. They consider local medicines safe as the medicine men are from the same community and locality; but borrowing medicines from other communities is not uncommon. Common forms of herbal prescriptions include extract, powder, amulet and charms. Animal-based medicines are also practiced; for some ailments minerals are prescribed. The practice of traditional medicine is usually hereditary (though not mandatory) as the healer pass the knowledge to selective members of his or her family. The use of ichthyotoxic plants to stupefy fishesis part and parcel of fishing practice of the Rabhas; plant parts are pounded and immersed in water of shallow streams and small river water to stupefy fishes. Bish Dhekia (Amphineuron sp.) is the most common plant used for stupefying fish; the plant is locally available which grow as weeds along road sides, wastelands, wetlands and valleys. In the present time, Rabha folk in the Mataikhar forest are dependent on modern medicines for treating cattle and diseases of other domestic animals. When asked to narrate history of animal rearing during group discussion, a few elders however, reported the use of plant medicines for treating animal ailments but the practice gradually declined particularly due to non-transfer of the knowledge; access to modern medicines almost put an end to traditional animal care practices. In the present time only a few medicinal plants for animal is in practice. Extract of leaves of Musa sapientum L. (kal) is given for dysentery; rhizome paste of Curcuma longa L. (haldi) is applied and bandaged in bone fracture, and sprains; inflammations are treated with leaf paste of Lycopodium cernuum L. (badinglai). Plants used in construction: Rabhas of Mataikahr forest does not have much choice to select plants for construction purposes and for crafts particularly due to restrictions imposed by forest department. The construction patterns for houses are very simple; it is of rectangular shape and the posts may be from durable timbers (Shorea, Terminalia, Gmelina, etc) or mature bamboo stems. At the beginning four bamboo sticks each of 1.5 feet long are marked at four corners of the boundary. This is a preliminary work for ascertaining correctness of the angles. Other materials like Sterculia species (Odal), jute and stems of wild climbers are sources of cordages used for binding. The roof is thatched with grass; Imperata cylindrica (L.) P. Beauv. and Saccharum sponteneum L. are commonly used for this purpose. Walls are made mainly from Phragnitiskakra (Retz.) Trin. ex Steud., Saccharum sp, Panicum sp, Arundo donax L. and bamboo splits. Wall is plastered with mixture of mud and cow dung. Villagers assist each other in building their houses without any remuneration. One invites his neighbors to help him in building house on co-operative basis which in known as Saori. This is unique co-operative system still prevalent in Rabha society. Commonly used plants for construction are Artocarpus heterophyllus Lam. (door and windows panels), Cassia fistula L. (preferred for post, very durable), Cedrela toona Roxb. (for posts and beams), Dalbergia sissoo Roxb. ex DC. (posts, door and windows panels), Garcinia cowa Roxb. ex Research Journal of Recent Sciences ______________________________________________________________ ISSN 2277-2502Vol. 3(6), 26-33, June (2014) Res. J. Recent Sci. International Science Congress Association 31 DC. (used as posts), Gmelina arborea Roxb. (preferred wood for plank, doors and windows panels), Shorea robusta Gaertn. f. (posts, plank and beams), and Trema orientalis (L.) Blume (cordage from bark). Among bamboo species Bambusa tuldaRoxb. and B. balcooa Roxb. are common plant resources for construction. Table-2 Enumeration of medicinal plants used by the Rabhas of Mataikhar forest Local Name Botanical Name Family Disease and Applications Raisung Allium cepa L. Liliaceae Leaf is warmed with mustard oil and applied on the forehead to relieve headache and cough in children. Raisung bakai Allium sativum L. Liliaceae Leaves are warmed in mustard oil and massaged over the body and throat for cough in children Neem Azadirachta indica Juss. Meliaceae Affected parts are massaged with neem oil in rheumatic pain and taken orally for worms Akon Calotropis gigantea (L.) Br. Asclepiadaceae Leaves given for Mumps and also to improve memory Mothopho Carica papaya L. Caricaceae Decoction of leaves is taken in case of muscle pain and jaundice Manimuni Centella asiatica (L.) Urban Apiaceae Leaves are boiled and taken to improved poor memory Kaghzi lebu Citrus aurantifolia (Chr.) Sw. Rutaceae Lime juice is applied for sprains of legs and hands. Nanikal Cocos nucifera L. Arecaceae Tender coconut water and milk extract are taken for stomach ulcer Dhania Coriandrum sativum L. Apiaceae Seeds are given in abdominal pain and diarrhea Haldi Curcuma longa L. Zingiberaceae Paste of ginger and turmeric is warmed and applied on sprains; fresh rhizome of turmeric is given for anemia Dhatura Datura stramonium L. Solanaceae Paste of fruits is applied locally in canine bites. Gajor Daucus carota L. Apiaceae Root is taken raw; it is said to increase eyesight. Jam Syzygium cuminii (L.) Skeels Myrtaceae Powder of dried fruit pulp with sugar is given in blood dysentery Thekra Garcinia pedunculata Roxb. Clusiaceae Dried slices of fruits are soaked in water and the juice is given in blood dysentery Jobaphol Hibisus rosa-sinensis L. Malvaceae Boiled juice of flowers is mixed with honey and taken for heart problem Sajona Moringa oleifera Lam. Moringaceae Juice of leaves are applied frequently to remove black head pimples Poduma Mentha arvensis L. Lamiaceae Leaf juice are used in abdominal pains, fever, heart burn, jaundice and poor digestion Nahar Mesua ferrea L. Clusiaceae Paste of flowers applied on cuts to stop bleeding; also used in piles Kaljira Nigella sativa L. Ranunculaceae Seeds for piles, headache, inflammations Tulsi Ocimum sanctum L.Lamiaceae Paste of fresh leaves rubbed over infected skin Kal tulsi Ocimum basilicum L. Lamiaceae Paste of feaf applied in Acne and pimples Paduni lewa Paederia scandens (Lour.) Merr. Rubiaceae Extract of leaves given orally to patients for chronic dysentery Khejur Phoenix dactylifera L. Arecaceae Fruits take in indigestion and cough Pan Piper betel L. Piperaceae Castor oil is smeared on leaves, warmed and applied on affected areas for arthritis, cold, cough and headache Debdaru Polyalthia longifolia Sonn.Annonaceae Bark given during menstrual disorders Dalim Punica granatum L. Punicaceae Seed are mixed with ghee and taken in dysenteny Golap Rosa centifolia L. Rosaceae Seeds are boiled in a water, stained and taken in anemia Chirata tita Swertia chirayita (Roxb. ex. Flem.) Gentianaceae Juice of leaves or infusion of the dried part given in fever, indigestion, skin disease Laung Syzygium aromaticum L. Myrtaceae Powder of fried seeds taken with water for nausea, cholera, gas problems Orjun gos Terminalia arjuna (Roxb. ex. DC.) Wt. & Arn. Combretaceae Bark is immersed in a glass of water for overnight and the extract is taken in diabetes. Research Journal of Recent Sciences ______________________________________________________________ ISSN 2277-2502Vol. 3(6), 26-33, June (2014) Res. J. Recent Sci. International Science Congress Association 32 Medicinal plants used for gynaecological problems: Rabhas of Mataikhar forest, and their counterpart in the plain areas, is concerned about women reproductive health. Irregular menstruation, miscarriage, poor lactation, family planning and post natal complicacies are commonly encountered gynaecological problems. Though they have access to modern medicine poor households have to depend on ethnomedicines and cultural practices to manage women health. Abrus precatorius Gaertn. f., Ricinus communis L. and Amaranthus spinosus L. are common botanical medicines for birth control. Powder of seeds of A. precatorius is mixed with the crushed seeds of R. communis and the mixture is diluted with water and taken orally during menstruation. Leaf extract of A. spinosus is mixed with the root juice of Musa paradisiaca L. taken orally as abortifacient. Carica papaya L. is a common remedy to increase flow of breast milk. Powder of the root bark is taken orally or unripe fruits is cut into pieces and boiled with little salt and consumed to increase lactation. For post natal wounds the Rabhas depend on the natural healing capacity of the body as medicines are seldom used for the purpose. Juice of poultry meat cooked with Piper nigrum L. is often given to mother to regain strength. We suspect informants have withheld some information regarding botanical medicines for gynaecological problems. Because during group discussion, some women claimed to possess complete gynaecological knowledge but were hesitant to describe certain major practices on the pretext of taboo or referred to women who have expired recently. This may be a mechanism to protect their cultural knowledge; they fear disclosing secrets will render them less important, they also fear the information may be misappropriated. Conservation of plants resources: We have not observed specific mechanism for conservation of biodiversity but their cultural practices and beliefs have elements of sustainability. There are wide range of animistic conceptions associated with vegetation, sacred plants and forest worship among the forest Rabha community. They believed in supernatural power and consider unique vegetation, unnatural grove, forest with rare plant, etc are the dwelling place of supernatural powers and ancestral souls. And any injury to these plants brings incurable disease which may lead to death. As a result some trees are not harmed for which the plants grow till its natural death. Such cultural beliefs thus, indirectly helped in conservation of certain species in their locality. Some example of such plants under fetishism is Dillenia indica L., Mangifena indica L.and Ficus benghalensis L. People take pride in presence of large trees in the vicinity of village and even name the place in honor of such tree, a unique culture of mankind. Medicine men never uproot or pluck the whole plant or gather the medicinal parts from single population; this gives ample scope for regeneration of plants. A common practice among the Rabha medicine men is they do not introduce the medicinal plants to common people with the pretext that the latter lack knowledge of sustainable collection/harvesting and conservation ethics; this contribute towards conservation of important medicinal plants particularly rare and endangered species. Certain plants (food, medicines, etc) which have rare distribution in the wild are planted in home gardens to ensure regular supply of medicines and do away the need to travel to forest frequently; such practice can lead to domestication and ease pressure on Mataikhar forest, the only repository of wild plants for local forest Rabhas. Conclusion The nature of people interactions with forests is critical for sustainability and conservation. In many instances the intensity of exploitation exceeds beyond the carrying capacity of the natural ecosystems. The present study in the fringe area of Mataikhar forest reflect sustainable and optimum utilization of resources by the forest Rabhas. Value addition of local products can contribute to food security, health and well-being of rural mass and forest people. Mechanism of transmission of traditional knowledge of plant use in traditional societies is an interesting area worth investigating. Further, studies on people-forest interactions must incorporate the role of women because despite being active users of biodiversity, their invaluable contribution remained neglected in many instances. It may be mentioned that, men folk remains outside the house for most part of the time and women take care of the needs of the family. 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