Traditional agroforestry for food security and agrobiodiversity- The Angami Naga nhalie-teizie binary system in Nagaland state of India

Traditional agroforestry practice of Angami Nagas is the integrated system of cultivating multipurpose local tree species with traditional crops varieties. Nhalie (slash and burn) and teizie (home garden) are the two major forms of traditional agroforestry which are the primary sources of food, medicine, firewood, fodder, cultural needs, livelihoods and other utilities of equal importance. The present study, which was conducted from, March 2016 to November 2019, aims to investigate the contribution of traditional agroforestry to food security among the Angami Nagas of Kohima district, Nagaland. Data collection methods included group discussion, semi-structured interview and field observations. Angami agroforestry is the main repository of agrobiodiversity. Agrobiodiversity plays important role in food security of the Angami Nagas. Agrobiodiversity avails of continuous accessibility of diverse foods all the year round. This study documented 32 species under 8 types of crops cultivated in nhalie and 71 species of food plants from teizie (homegarden). Nhalie has the potential to augment coproduction of foods and firewood to meet the increasing needs of food and energy security without negative consequences on environment. Pretty good number of wild edibles and conventional crops growing in home gardens contributes towards supplementing food during off season. Well-designed Angami granary and traditional techniques of preservation help to ensure food security by reducing unwanted post-harvest damages. Angami agroforestry not only enhances food and energy security but also infers as a tool for conservation of agrobiodiversity and sustainable development

Ethnomedicinal Knowledge for Management of Leeches in Assam

Leech infestation is a common health problem in Assam that affects people of all ages, sexes and even livestock. Ethnomedicinal practice for management of leech infestations among ethnic groups in Assam is discussed. Data collection included ethnobotanical methods of group discussions and semi-structured interview. A total of 13 medicinal plants and 08 non-plant products are used by ethnic groups for management of leech infestation. Mikania scandens and Chromolaena odorata while among non-plant sources common salt and kerosene are the most extensively used ethnomedicines against leech infestation. In rare cases of intraperitoneal leech bites, Cucumis sativus or raw duck blood is taken to expel the leech. Ethnobotanical studies followed by chemical evaluation of locally used anti-leech plants can provide valuable clues about the bioactive compounds and prioritize species for further pharmacological investigation

Traditional agroforestry of Angami Nagas of Nagaland state, India- a quantitative assessment of socio-cultural values and agrobiodiversity

Nhalie (shifting cultivation) and teizie (home garden) are the major forms of traditional agroforestry practices of Angami Nagas in Kohima district of Nagaland. They are characterized by high socio-cultural significance and prevalence of high degree of agrobiodiversity. The present study aims to assess agrobiodiversity and socio-cultural values of nhalie agroforestry of Angami Nagas in Kohima district of Nagaland, India. This study collected primary data from 60 households across five Angami villages by using methods of group discussion and participatory interview. Teizie and nhalie had higher average cultural ecosystem service values of 7.5 and 7.1, respectively. In term of economic ecosystem services, nhalie cultivation was perceived to be an important agroforestry practice with social use value (SUV) of 52.21. A total of 136 landraces of traditional crops belonging to 36 species were recorded. Two scented rice landraces (kethselha and rüluoo) and one sticky landrace (nhalenya) were reported. High overall Simpson’s Diversity Index value of 0.72 revealed high level of crop species diversity in nhalie agroforestry of Angami Nagas. Rice was the most common crop with the highest genetic diversity (22 landraces) followed by pumpkin, squash, taro, cucumber and maize. Nhalie agroforestry could serve as the major reservoir of traditional crop species and contribute to the conservation of these valuable traditional crop species on-farm. Further, the existing agrobiodiversity managed with the traditional wisdom of Angami Nagas in nhalie agroforestry systems is required to be preserved and disseminated for sustainable use of bioresources

Traditional remedies for diabetes used by the Ao (Naga) tribe in Mokokchung district, Nagaland, India

Diabetes, a metabolic disorder, poses a significant global health challenge and is recognized as a major non-communicable disease. This widespread issue not only impacts the well-being of individuals but also poses economic burdens, particularly on developing nations. Consequently, there is a pressing need for appropriate solutions and effective medicines, making it a focal point of research globally. Despite remarkable progress in modern allopathic medicine, there exists no definitive cure for diabetes within this system. Additionally, allopathic drugs, while beneficial, often come with severe side effects that can lead to various physiological disorders. In the light of these challenges, ethnobotanical exploration emerges as a viable alternative, providing an avenue to identify potential folk medicines for treating metabolic disorders.The current study aimed to investigate the diversity of medicinal plants traditionally used by the Ao (Naga) tribe in Mokokchung for diabetes treatment and to document these folk remedies. Mokokchung district, Nagaland, is home to the Ao (Naga) tribe, a community reliant on ethnomedicinal herbs for their daily needs and healthcare. The study, conducted between September 2021 and March 2022, involved structured interviews with traditional healers to collect information on their use of medicinal plants in managing various ailments. The study findings underscored the richness of medicinal plants and folk formulations employed in diabetes treatment within the Mokokchung district of Nagaland. A total of 32 medicinal plant species from 26 families were documented. Despite the advancements in modern medicine, traditional ethnomedicinal practices are gradually losing favor, particularly among younger generations, leading to the erosion of this invaluable knowledge. Hence, there is an urgent need for further scientific investigation to validate the claims and efficacy of folk medicines used for diabetes treatment. Inthis background, there is a critical requirement for inventory, documentation and scientific validation of these practices and folk medicines. Immediate attention to these efforts is crucial to preserve this invaluable knowledge and facilitate its integration with modern medical practices, ensuring the preservation and effective utilization of this traditional wisdom

Medicinal plants used in traditional bone setting by the Khasi tribe of Meghalaya, India

Meghalaya is one of the 8 states of Northeastern India; it is known for its scenic beauty, unique culture, vibrant traditions and rich bio-diversity. Traditional bone setting is a field of study that focuses on ancient methods of treating bone fractures and joint dislocations, often practiced by traditional healers. This ancient art of healing fractures and musculoskeletal injuries has been passed down through generations, blending indigenous knowledge with practical experience. Conservation initiatives should also encourage the local communities to ensure sustainable practices that benefit both nature and people. The purpose of this study was to identify, document and preserve knowledge about the medicinal plants used in traditional bone settings by the Khasi tribe of Meghalaya. The data for the ethnobotanical study were collected by interviewing the traditional bone setters through a pre-structured questionnaire. Through extensive field surveys and interviews with 115 traditional bone setters, a total of 85 medicinal plant species (belonging to 44 families) were recorded. The Zingiberaceae family contributed the most species with 11 species, followed by Asteraceae with 7 plant species and Urticaceae with 6 species, Acanthaceae, Fabaceae, Rubiaceae, Amaranthaceae and Plantiginaceae with 3 species each, while other species were represented by 2 and 1 species. More scientific investigation is required to validate the folk claims/medicine and further research and validation of these practices could lead to the development of alternative or complementary therapies for bone-related ailments

Traditional woodcraft, Jambili Athon of the Karbis

103-107Jambili Athon is an extraordinary woodcraft of the Karbis, made entirely from Bengwoi ke-er (Wrightia coccinea Sims. (Apocynaceae), whose origin and making of the craft is strictly based on legends. It consists of a central axis and a whorl of four branches, all with beautiful carvings on it and the apices are perched with different species of birds. Jambili Athon is exhibited during socio-religio-cultural festival, Chomkan, during crowning ceremony of social chief, the Lindokpo and also to honour great persons. Jambili Athon has no parallel with any crafts or symbols of other tribes of Northeast India and is claimed as the symbol of pride and cultural identity by Karbis. It covers the philosophy of life & death, social institutions and religious practices of the people. Further, Jambili Athon is often used in logos of many institutions and organizations in Karbi Anglong and also as designs on textiles. A miniature Jambili Athon is usually kept as an artifact in almost every household

Bottle Gourd: Part and Parcel of Karbi culture

86-90Bong, gourd shell (Lagenaria siceraria Standl.) is essentially an integral part of Karbi culture and regularly used during Adam-asar or marriage and worships. The seeds of bottle gourd are believed to have been gifted by a Karbi God, Songsar Recho, the creator to the ancestor of the Karbis and till today gourd seeds are considered as one of the assets of the tribe. Songsar Recho is also considered as the custodian of all crops. Investigation further revealed that before the introduction of Bong into Karbi society, a fruit of Nong-nong (Thunbergia grandiflora Roxb.) was used as Bong for storing Horlank or rice beer and leaves of Phle-phle (Premna latifolia Roxb.) were rolled into cones and used as Lankponk (traditional drinking pot made out of bamboo) during marriage. Probably it was a symbolic exercise performed by a learned Karbi to demonstrate the use of Bong during marriage. The present work enumerates data collected from Chinthong region particularly around Baithalangso where gourd shells are believed to have taken its root

<b style="">Hor, the traditional alcoholic beverage of Karbi tribe in Assam </b> <b style=""> </b>

377-381The Karbis have an age old tradition of preparing Hor Alank (rice beer) by fermenting cooked rice with locally prepared yeast culture called Thap and distilling the alcohol called Hor Arak from the beer. Thap is traditionally prepared from leaves of Croton joufra Roxb. and uncooked rice. Highly concentrated alcohol in small quantities has been used among rural masses to cure dysentery, pharyngitis and cholera; while hor alank is used as preservative and for flavouring dried fish (manthu). The paper describes the indigenous method of preparing the beverage, various substitutes and adulterants used for the preparation of thap and its uses. The traditional Still called Bhot as well as improved Still have also been described in detail. &nbsp

Indigenous means of communication amongst social dignitaries of Hill Karbis of Assam

294-298Communication is the lifeline of modern civilization. There exist an indigenous means of communication amongst social dignitaries of the Hill Karbis, Assam, India using a symbol called Lam Kido - made out of bamboo splits. In this study an attempt has been made to trace the origin of Kido and its significance in the social life of the Karbis. The study area covers the western part of (Karbi Anglong district, where Lam kido had its origin and its uses still practiced. Lam Kido, often referred as only Kido, is the official means of communication between a Karbi traditional chief Lindokpo, and his subordinate Habe, who looks after the customs and traditions of a designated area called Longri. Only the Lindokpos enjoy the privilege of sanctioning the making of Kido which of course is preceded by a discussion in the traditional council. The Kido or Royal letter is carried by lower level dignitaries Borsinot and Bormiji. The content of the letter is coded in the form of knots in the tail part of the letter i.e. Kido. The study further revealed that though the message for the Habe is verbally passed through the messenger, the message will be considered authentic only if it is accompanied by the Kido from the sender, Lin-dokpo. </span