The Sarna followers have also helped bring attention of scientific community to conservation of sacred groves
CP Radhakrishnan, Governor of Jharkhand, celebrating Sarhul festival at Jharkhand on March 24, 2023. Photo: @CPRGuv / X (formerly Twitter)
Religion has been intertwined with human civilizations for ages and provides distinct perspectives into interacting with and utilising the natural and cultural environment. Since ancient times, India has been home to various religions, faiths, cultures and traditions, which makes it diverse and rich in terms of socio-cultural and spiritual settings.
I became acquainted with the tenets of the Sarna religion while studying the relationship among tribal culture, forest conservation and wildfire, specifically in the central Indian region, for my ongoing research project at IIT Indore. “Sarna” is one of the indigenous (tribal) religions of India which has a strong relationship with nature. The followers worship natural entities like forests, mountains, lands, rivers and protect the local biodiversity through their religious and cultural practices in the forms of festivals, taboos, rituals and ongoing traditions.
There are around 5 million Sarna believers in India, mainly concentrated in the forested and hilly areas of its central (majorly in Jharkhand state) and eastern parts, according to an analysis based on population census 2011.
One of the major pillars of the Sarna faith consists of the worship of sacred groves. These are the patches of forests considered sacred, where no harm is allowed to the trees and wildlife because of their religious importance.
Sarna followers believe that harming these sacred trees brings misfortune and disasters, leading the indigenous tribes to promote conservation, regeneration and wildfire prevention. These major sacred groves (trees/plants) include sal (shorea robusta), Indian plum (Ziziphus mauritiana), white marudah (Terminalia arjuna), Indian gooseberry (Phyllanthus emblica), tulsi (Ocimum tenuiflorum), mango (Mangifera indica), peepal (Ficus religiosa), bargad (Ficus bengalensis), baraha (Aegle marmelos), Malabar nut (Justicia adhatoda), thorn apple (Datura stramonium), champak (Magnolia champaca), Indian black plum (Syzygium cumini), tamarind (Tamarindus indica), bael (Aegle marmelos), among others.
The Sarna religious rituals also promote forest conservation. Marriage ceremonies of the followers, for instance, are held under sacred trees like sal, amla, karam (Adina cordifolia) and kendu (Diospyros melanoxylon). Species such as mango, bamboo and sida (Legerstromeia parviflora) are also planted at the marriage sites.
The followers believe that mango symbolises the continuity of descendants, bamboo represents reproduction, sida signifies loyalty between spouses, bhelwa (Semecarpus anacardium) provides protection from the evil eye and mahua brings love in marital relationships.
The Sarna festivals are inclusive and gender neutral and promote sustainable and peaceful coexistence with nature. The followers take pledges of protecting the land, river and forest during their celebrations and transfer these traditions and cultural practices to the new generations.
The Sarhul festival held in March and April is an example of such a celebration by the Sarna community. During these days, they express their reverence to the sal tree by offering rice, flowers and fruits. Throughout the festival, they avoid harvesting from the sal tree, which promotes its regeneration. This practice not only safeguards the sal tree but also helps prevent wildfires, which are more prevalent during these months because of hot and dry weather and harvesting of non-timber forest products.
The Faggu festival is also observed in March-April. During this time, the Sarna tribes gather dry wood and leaves from the forests, thereby reducing the fuel load and significantly lowering the likelihood of wildfires.
Another major festival of Sarna followers is Karam. It occurs in October and during this festival, Sarna tribals worship the sacred karam tree to enrich their crop production. A fascinating element of the festival is the deliberate safeguarding of the karam tree and its related species. The Sarna tribes refrain from cutting down the karam tree until the festival season, thereby playing a vital role in the preservation and regeneration of these trees.
The Sarna religious and cultural practices hold immense contemporary significance, and the community has helped spotlight the conservation of sacred groves among environmental and scientific researchers.
Collaborations are taking place to explore the biodiversity of these groves and understand how indigenous practices promote ecological balance. Conservation organisations and Sarna communities unite to blend traditional wisdom with scientific approaches, using unique festival rituals as models for sustainable conservation.
The integration of Sarna traditions with modern conservation practices and technology demonstrates a dynamic approach to conservation challenges. While safeguarding forests (sacred groves) and harmonising with nature are core to Sarna philosophy, technology is employed to document and share knowledge about these practices.
Digital platforms play a key role in educating a wider audience about the importance of sacred groves, promoting an understanding of Sarna environmental values towards conservation and protection of the environment.
Sarna followers nationwide have consistently sought constitutional recognition to safeguard their unique culture from assimilation into mainstream religions amid rapid development. The absence of a specific religious code fuels their ongoing protests as they strive to preserve their identity.
Addressing the challenges faced by the Sarna community requires a multifaceted approach. First, concerted efforts should be made to advocate for constitutional recognition of the unique cultural identity of Sarna followers. This could involve active engagement with policymakers, awareness campaigns and lobbying initiatives.
Simultaneously, initiatives focused on cultural preservation should be implemented, encompassing the documentation of traditions, establishment of cultural centers and integration of Sarna heritage into educational curricula.
Collaboration with conservation organisations presents another avenue, leveraging the environmental significance of Sarna practices to integrate them into broader conservation strategies. To counter the vulnerability of the community to conversion under the guise of socio-economic upliftment, empowerment initiatives should be prioritised.
Interfaith dialogue can foster mutual understanding and respect, reducing the risk of assimilation. Advocating for legal frameworks specifically designed for the protection of indigenous cultural practices is crucial, providing a formal basis for safeguarding their identity.
Seeking international recognition and support, along with implementing community empowerment programmes, rounds out a comprehensive strategy to ensure the preservation of Sarna culture amidst the challenges posed by rapid development and assimilation pressures.
Views expressed are the author’s own and don’t necessarily reflect those of Down To Earth
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