1apas Pal

FoIk-eIie!s and
NourishmenI o!
FnvironmenI
Naho-CulIure ahd Folk-MaIhemaIics
A civilizaIioh is a heriIage o! belie!s, cusIoms, ahd khowledge. Ahd our
every !olk-belie! bears Ihe sciehIi!ic equaIioh ih di!!erehI ways. Oh Ihe
basis o! !olk-belie!s our ehvirohmehI cah be revived ahd iI is called as
'haho-culIure' !or Ihe resIoraIioh o! Ihe ehvirohmehI, boIh haIural ahd
culIural. MaIhemaIics is everywhere ahd our every sIep is Ihe re!lecIioh o!
maIhemaIics. Oh Ihe basis o! Ihis philosophy auIhor proved IhaI !olk-
belie!s are Ihe !olk-maIhemaIics ih respecI o! ehvirohmehIal cohservaIioh
Ihrough Ihis book.
1apas PaI
He is a Sehior Research Fellow (UCC) o! DepII. o!
Ceography, Visva 8haraIi, lhdia, ah EhvirohmehIalisI,
Folk Ceographer, Sihger, PoeI ahd PhoIographer. He
has Ihe experiehce o! ah ADVEN1UROUS S1A1E-WlDE
EX1ENSlVE SURVEY (covered 6,031 kms.) o! WesI
8ehgal oh 8ike !or 37 Days, IhaI is Ihe pioheer ih
Ceography.
978-3-659-20784-6
1apas PaI
FoIk-eIie!s and NourishmenI o! FnvironmenI
1apas PaI
FoIk-eIie!s and NourishmenI o!
FnvironmenI
Nano-CuIIure and FoIk-MaIhemaIics
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Alle RechIe vorbehalIeh. / All righIs reserved. Saarbrckeh 2012

In the memory of my father

Late Sri 1apan Pal

PREFACE
Folk-belieIs Iorm the nano-culture oI our society. Nano (German word) means
minute or small. In diIIerent sectors oI our liIe it has great implication Ior example:
nano-cloth, nano-phvsics, nano-technologv etc. With the application oI nano-
technologv, every stream oI a subject is sharply analyzed to improve the quality oI
the concerned, thus gloriIying the importance oI that particular matter. In our culture
Iolk-belieIs occupies a nano position, conserving our traditionalistic ideologies and
with the application oI this oral science we can maintain our environment vies-a-vies
cultural identity oI a community. This book will highlight on the importance oI Iolk-
believe in our recent environment through Iive case studies Irom South and Eastern
India.
27
th
July, 2012
Santiniketan Tapas Pal

CONTENTS
Page no.
Preface 2
List of Diagrams 4
List of Models 4
List of Table 5
List of Maps 5
List of Plates 5-8
CHAPTER 1: PRELUDE SESSION 9-11
Prolegomena, Obfectives, Methodologv & Data sources
CHAPTER 2: THE IDEA OF FOLK-BELIEFS: AN ENVIRONMENTAL
APPROACH 12-20
Folk-Beliefs, Abstract of Environment, The Identitv of Folk-Culture and Folk
Geographv, The Sign of Folk-Beliefs. A Nano-Culture of Environment
CHAPTER 3: FOLK-BELIEFS AND NOURISHMENT OF ENVIRONMENT
21-49
Case Studv 1. 13 Manosa Sisters In Koma Jillage, Birbhum, West Bengal
Case Studv 2. Sacred Knoll of Borgidanga, Birbhum, West Bengal
Case Studv 3. Puthuput Sacred Bourn, Chennai, TamilNadu
Case Studv 4. Kalifai Sacred Island in Chilka Lake, Odissa
Case Studv 5. Belief on Budhha at Sacred Bourn of Itanagar, ArunachalPredesh
CHAPTER 4: THE TOUCH OF ANNOTATIONS 50-53
FOLK-BELIEFS AAD EAJIROAMEA1AL AOURISHMEA1: 1HE FOLK-MA1HEMA1ICS
ReIerences & Bibliography 54-55

List of Diagrams
Diagram 1. The theme of Environment. 16
Diagram 2. Importance of Tila Worshipping. 23
List of Models
Model 1. The identitv of Folk-culture and Folk geographv. 16
Model 2. Folk- Belief and Nourishment of Environment. 20
Model 3. Inference on Relation between Folk-belief and Environmental Nourishment
in SACRED KNOLL OF BORGIDANGA. 27
Model 4. Inference on Relation between Folk-belief and Environmental Nourishment
in 13 MANOSA SISTERS IN KOMA JILLAGE, BIRBHUM. 32
Model 5 . Inference on Relation between Folk-belief and Environmental Nourishment
in PUTHUPUT SACRED BOURN, CHENNAI, TAMILNADU. 41
Model 6. Inference on Relation between Folk-belief and Environmental Nourishment
in KALIJAI ISLAND OF CHILIKA, ODISSA. 45
Model 7. Inference on Relation between Folk-belief and Environmental Nourishment
in GOMPA BUDDHIST TEMPLE OF ITANAGAR, ARUNACHALPREDE. 49
Model 8. Folk-Beliefs is a folk-Mathematics for environmental conservation. 51

List of 1able
Table 1. The causes of the selection of the studv areas. 10
List of Maps
Map 1. Geo-Location of case Studv 1 and 2 31
Map 2. Geo-Locations of Five Case Studv areas in East and South India. 35
Map3. Location of Kalifai Island. 43
List of Plates
Plate A. A small Shiva Temple on Riverine island of Rongi River, Arunachal Pradesh
reflecting signs of Folk-beliefs. 14
Plate B. two Frogs are being married with each other with the belief that it would
please god of rain and thus bring in moisture on the earth. This is an incident in
Parui village of Birbhum, West Bengal, India. Source of photo. Bhakat, 2012. 15
Plate C. The left and right plates are the examples of folk-belief on mountain
landscape in Itanagar. 15
Plate1. Ansar baba sacred Ma:ar of Nalhati, Birbhum. 26
Plate2. Naleteswari temple of Nalhati, Birbhum. 26
Plate3.Sacred Naleteswari Tila, Birbhum. 26

Plate4 & 5. The sign-board is hanging at the Sacred Tila of Naletswari which
instructed to visitors for maintain this eco-culture and the authoritv restricted anv
smoking or ranching on this Tila. 26
Plate6. Sacred Neem Tree in Naleteswari Tila. 26
Plate7.Wall paint/ Wall culture in Naleteswari Temple. 26
Plate8.Sacred Neem Tree worshippinh in Naleteswari temple bourn. 26
Plate 8a. The foot print of Devi Sati under the Sacred Neem tree. 26
Plate9.The architecture of elephants with God Ganesh on the wall of Naleteswari
Temple. 26
Plate10.Tila worshipping in Naleteswari Tila. 26
Plate11.Sacred Manosa rock within the Tetul tree. 30
Plate12 &13. Sacred unique Tetul Tree. 30
Plate14. General Tamarind seeds. 30
Plate15.Sacred rare Tamarind seeds. 30
Plate16. Worshipping of 13 sisters Manosa in Koma villahe, Birbhum. 31
Plate17. First priest of the 13 Sisters Manosa temple. 31
Plate18. Sacred ditch within the temple. 31
Plate 19. Puthuput Sacred Bourn as a model to Folk-belief. 35

Plate 20. Folk-art in Puthuput indicates a well nourished traditional folk culture on
the basis of Folk-beliefs. 35
Plate 21. Horse worshipping indicates the folk-beliefs on nature deitv. 36
Plate22. Worshipping of Termite Mound and sacred Tree in Puthuput indicate the
folk-beliefs on earth, soil and its elements. 36
Plate 23. Brick Slab worshipping bear the environmental view of culture. 38
Plate24. A traditional reception site must have banana trees flanked at the entrance
proving its piousness. 39
Plate25. Welcome-Trav is the part of Tradition. 39
Plate 26. Lemons used as sacrificial item instead of animals, reflects the eco-friendlv
perception of Puthuput. 39
Plate27. People adorn their stone-god.. 40
Plate 28. Elephant worshipping. 40
Plate 29. Ox worshipping . 40
Plate 30. People tie up their vow-bangles with thread (red/vellow) on the bodv of
Horse. 42
Plate 31. Ma Kali Jai idol in Chiika Lake, Orissa. 43
Plate 32. Conserving sacred tree and people tie the red varn and red bangles with
the logs of tree. 44

Plate 33. Gompa Buddhist Temple of Itanaga. 46

Plate 34. Bamboo worshipping. 46
Plate 35. Priest bears the food (watermelon) for Buddha as the reflection of folk-
belief of people. 46
Plate 36. Buddhist saint offering food (watermelon) to lord Buddha. 47
Plate 37. This tvpe of colour flags, hoisted on the religious land, is a reflection of
folk-beliefs. 47
Plate38. graffiti on the wall of the temple. 48

PROLECOMEAA
Oral tradition is the cellar oI Iolk-belieI. Every society has some common-beliefs that
are not necessarily planted in open-scientiIic arena but are widely accepted as Iolk-
truth by the social communities. These belieIs are the hidden nano-culture oI our
physical and cultural environment. Since the dawn oI every civilization people
maintained their Iolk-truth through oral transmission and at the time oI globalization
Iolk-belieIs construct the cultural value and system in every community which
primarily reIlect customs, traditions, ethnicity oI a group. The social and locational
identities are being Iossilized within the casket oI Iolk-believe and in recent multi-
culture, mixed-culture, Creole Culture phases oI globe, the maintenance oI Iolk-
believe has vital synoptic-view. Author would like to Ilourish the importance oI Iolk-
believe in our recent environment through two case studies: one is on Boga festival
and the worshipping oI Sacred Tamarind tree in Koma village and another is the folk
culture of Nalhati hillock near Nalhati oI Birbhum
district oI West Bengal. Folk-belieIs are the nano-culture oI our society. With the
application oI nano-technologv every stream oI a subject is sharply analyzed or the
quality oI any matter should be improved, thus gloriIying the importance oI the
CHAP1ER 1
PRELUDE SESSION
Prolegomena
Objectives
Methodology & Data Sources

matter. In our culture Iolk-believe occupy a nano position to conserve our

traditionalistic belieIs and with the application oI this oral science we can maintain
our environment vies-a-vies cultural identity oI any community. This book will
highlight on the importance oI Iolk-believe in our recent environment through Iour
case studies Irom India.
OB1ECTIVES: The two main objectives oI this book are:
1. Maintain the physical environment through the traditional age-old Iolk-belieIs;
2. Conserve the nano-culture and Environmental Traditions in social identity.
METHODOLOGY:
Pre-field. It aims towards the collection oI secondary writings beIore going to the
Iield collected Irom various literatures, journals, magazines, published reports,
articles, leaIlets in hardcopies, internet etc. This secondary inIormation will help to
pre-visualize and create a mental image oI the whole aspect oI this topic oI study.
Author Iollowed the random sampling process to select the study area on the basis oI
some criteria (Table 1).
During field. This writing is completely based on Iour case studies that were
surveyed by the author on some exciting educational tours. He Iollowed randomly
Iive case studies Irom Eastern India to prove the hypothesis that nano Iolk-belieIs
nourishing the environment oI Southern and Eastern India.

Table1: The cause oI the selection oI the study areas.

Studv Area Landscape/Landform Religion
1. 13 Manosa Siters In Koma
Jillage, Birbhum, West Bengal
Plain Hindu
2. Sacred Knoll of Borgidanga,
Birbhum, West Bengal
Tila /Mound Hindu and Muslim
side bv side
3. Puthuput Sacred Bourn, Chennai,
TamilNadu
Plain Tamil
4. Kalifai Sacred Island in Chilka
Lake, Odissa
Lake and Island Fisherman, Hindu
5. Belief on Budhha at Sacred Bourn
of Itanagar, ArunachalPredesh
Mountain Buddha religion
Post-field. AIter receiving all data and converting them into inIormation it will be
necessary to tally the result with Iield observation in order to wipe out the
discrepancies in the Iinal outcome. Analysis will be done on the basis oI availability
oI data attained to represent results through cartographic and statistical techniques.
Overall Iinding will be outlined and will be represented through diIIerent maps and
Iigures. To prepare all maps author used the political map (as base map) oI West
Bengal (publisher Teaching Application Companv, Kolkata-73), Itanagar, Tamilnadu,
Odissa (specially Chilika) and on the basis oI this base map, other thematic maps
have been prepared by Adobe Photoshop 7.0 and CS2 version 8. Some district-wise
DPMS (District Planning Maps) have been used. During the preparation oI maps the
perceptions oI local dwellers oI the study region have been highlighted.

FOLK-BELIEFS
Folk is derived Irom a Germanic noun, meaning people or common people.
The modern English word Folk derived Irom old English meaning common
people. This term was populated with the application oI the term Iolklore in 1846
by W. J. Thoms (MGA PAMAHIIN,n.d.). All cultures maintain their belieIs that can
be classiIied as Iolk-belieIs, or common believes that is not necessarily grounded
with scientiIic Iacts but is widely accepted as truth. Folk-belieIs appear in many
diIIerent ways within a culture. Some remain conIined and are known only within a
group, and others take more public expression. More common Iolk belieIs appear in
the Iorm oI proverbs. For example weather-related examples oI belieIs are easy to
identiIy, like: iI the morning sees a red sky then the evening bears the possibility oI a
storm, the ants are said to be the predictor oI rain and as an indication we use their
carrying away oI their eggs to a saIer place. Folk belieIs are associated with diIIerent
games, gestation period oI a mother, diIIerent cultural practices, occupations, crop
cultivation, birth, death, luck, and love in all sectors. Though technology and science
are the important part oI liIe but people could never do away with these Iolk-belieIs.
But every Iolk-belieI has a historical backdrop and a related historical myth like the
CHAP1ER 2
THE IDEA OF FOLK-BELIEFS: AN ENVIRONMENTAL APPROACH
Folk-Beliefs
1he Identity of Folk-Culture and Folk Ceography
Abstract of environment
1he Sign of Folk-Beliefs: A Aano-Culture of Environment

sound oI tik tik oI lizards is related with the tale oI khona (wiIe oI Mihir) oI Purana.
The story Irom history says: the tongue oI Khona was chopped oII by her husband
under the instruction oI her Iather-in-law because the popularity oI Khona was too
high in respect oI Iuture prediction and was invited at the royal-court oI King
Chandragupta. But the then male dominated society prohibited the Iemale counter
part participating in the royal assemblage and restricted her Irom public speech, Ior
which Khona had to sacriIice her greatest resource hat is her power to speak. This
chopped oII tongue was later gulped in by a lizard which was then blessed by baraha
(Iather in law) with the ability to suggest and support truth as his daughter- in-law did
(Das, 2010, p.4). Another example oI Iolk-belieI is: people oI the Appalachian
Mountain have always been Iull oI superstition, dreams, creativity, and came up with
lots oI diIIerent proverbs and Iolk belieIs. They believe that: sunshine on wedding
day means a happy marriage; iI your lips itch, it means you want to be kissed; red sky
at sunrise means rain within twenty-Iour hours; dew on the grass means a dry day.
These belieIs are oIten deeply embedded, and although the actual practice relating to
the belieI may have declined, its verbalization remains. Folk belieIs, otherwise
known as "superstitious belieIs", Iorms a part oI people's value, system and culture
(The Scott Nicholson, n.d.). They basically reIlect customs, traditions and more
related issues oI a group, which may be based on religious belieIs, opinions, old or
popular practices. They also tell oI how people view the unknown or their
acceptance level and make a means to appease the gods that control the Iuture. Folk
religions consist oI ethnic or regional religious customs under the shade oI one single
organized religion but outside
defined "folk religion" as "the t
exist among the people apart fro
forms of the official religion."
are examples of folk religions a
The birth of folk-belief w
before the birth of science. Fo
belief is the past of folk cultu
and especially it forms the nan
culture of broad folk cultu
Folk-culture refers to a cultu
traditionally practiced by a sma
homogeneous, rural group livi
in relative isolation from oth
tradition, it demonstrates the
community. Folk culture is qu
elements of a folk culture are c
carry strong connotations of th
different nature of folk-belief
People of Birbhum believe that
scorching hot weather in summ
and ritual that belongs in the ca

Plate A: A small Shiva Temple on Ri

of Rongi River, Arunachal Pradesh r
of Folk-beliefs.
e the official doctrine and practices. D
totality of all those views and practices
om and alongside the strictly theologica
Chinese folk-religion, folk Hinduism
associated with major religions (The W
was
olk-
ure
no-
ure.
ure
all,
ing
her groups. Historically, handed over
"old ways" over novelty and relat es
uite often comes with a sense of regi
copied by, or moved to, a foreign locale
heir original place of origin. In Beng
fs are found for example Frogs Marri
t this folk-ritual will reduce the scarcity
mer. Though it is a Dogma but this is th
sket of Bengals cultural Geography.
iverine island
reflecting signs
Don Yoder has
of religion that
al and liturgical
and folk Islam
Wikipedia, n.d.).
r through oral
to a sense of
ional inflict. If
e, they will still
al environment
iage (plate B).
of Rain during
the fo lk culture
In Itanagar another view of env
belief the mountain is worship
some people can think that i
philosophy underneath, we wi
Thought; where a beautiful ma
fear and respect will recharge
environment.
Plate B: two Frogs are being mar
god of rain and thus bring in moi
Birbhum, West Bengal, India. S
Plate C: The left and right plates
Itanagar.

vironment nourishing was found. On the

pped as a substitute of lord Shiva (pla
it is the part of cultural dogma but
ill see the Deterministic Approach of
an-environment relation has been frame
e the state of Nature and that will be
rried with each other with the belief that it wou
isture on the earth. This is an incident in Parui
Source of photo: Bhakat,2012.
are the examples of folk -belief on mountain la
e basis of Folk -
ate C). Though
if we dig the
f Geographical
ed. This love,
the fruitful for
uld please
village of
andscape in
6
Environment
Physical
Cultural Social
Built Environment
Tradition Modern
Diagram 1: The theme of Environment .
THE IDENTITY OF FOLK-CULTURE AND FOLK GEOGRAPHY
ABSTRACT OF ENVIRONMENT
Natural environment: The natural environment encompasses all living and non-
living things
occurring naturally
on Earth or some
region thereof. It is
an environment that
encompasses the
interaction of all living species. The concept of the natural environment can be
distinguished by components: Complete ecological units that function as natural
ICLk 8LLILVLS
L1PnlC
C8Cu
CCMMCn
AnCLS18?
LAnCuAC
L/ulALLC1
8ACL
CLCC8AP?
/LCCA1lCn
1ALL
M?1P
PlS1C8?/ALL
C-18Aul1lCn
PlLCSCP?
ICLk-kLLIGICN
C8AL
18Aul1lCn
=
ICLk-
CUL1UkL
lOLk-6O6k4PnY
5lte, sltootloo,
ossoclotloo,
Jesctlptloo, lJeotlty,
ttoJltlooollty
Model1: The identity of
Folk-culture and Folk
geography.

systems without massive human intervention, including all vegetation, micro

organisms, soil, rocks, atmosphere and natural phenomena that occur within their
boundaries.
Built-up environment: The term built-up environment refers to the man-made
surroundings that provide the setting for human activity, ranging in scale from
buildings and parks or green space to neighborhoods and cities that can often include
their supporting infrastructure, such as water supply, or energy networks. The built -
up environment is a material, spatial and cultural product of human labor that
combines physical elements and energy in forms for living, working and playing. It
has been defined as the human-made space in which people live, work, and recreate
on a day-to-day basis. The built environment encompasses places and spaces
created or modified by people including buildings, parks, and transportation
systems. The term cultural environment functions as a general term referring to
an environment that has been developed from vario us stages in culture interacting
with nature. Meanings, interpretations and names given by people are also elements
of this category. The cultural environment in totality encompasses the built-up
cultural environment, cultural landscape and ancient relics.
THE SIGN OF FOLK-BELIEFS: A NANO-CULTURE OF ENVIRONMENT
Folk-beliefs are the nano-culture of our society. Nano (German word) means minute
or small and in different sectors of our life it has great implication like: nano-cloth,
nano-physics, nano-technology etc. With the application of nano-technology every

streams of a subject is sharply analyzed or the quality of any matter should be

improved. Thus the nano concept glorified the importance of the matter. In our
culture folk-believe occupy a nano position to conserve our traditionalism and with
the application of this oral science we can maintain our environment vies-a-vies
cultural identity of any community. Folklorists divide folk beliefs-ideas that are
accepted as true without hard evidence and passed down through generations without
the sanction of official institutions-into two broad categories, magical and empirical.
Magical beliefs are based on supernatural or mysterious elements and include omens,
taboos, and good-luck charms. Empirical beliefs, based on experience and
observation, include lore about the weather and other natural phenomena. Though
many folk beliefs are unique to some ethnic group, most of them cross ethnic
boundaries. For Example Gulf Coast fishermen, for instance believes that a circle
around the moon means bad weather. A well -known proverb expresses a common
belief: "Red sky at morning, sailor take warning; red sky at night, sailor's delight."
Bad weather and other "bad luck" may fall by whistling on board of a ship, by
shaving on board, or by bringing a black suitcase aboard. Good luck, including good
weather, can be ensured by a silver dollar or fifty-cent piece under the ship's mast.
Some Hispanic Texans predict the coming year's weather on the basis of the first
twelve days of January. Other beliefs about the weather are shared by many in the
state. When ducks migrate early in the fall a difficult winter can be expected. When
wasps, flies, or spiders come into the house, it indicates probability of rainfall. When
cattle run with their tails up in the air, a storm is coming. An axe stuck in the ground

can "split the cloud" to prevent an unwanted storm. A number of folk beliefs have to
do with social relationships. Most predict future events. A thrown away dishrag, an
itchy nose, or a rooster making noise at the door or window indicates a visitor at
home. An itchy right hand will soon shake the hand of a stranger. Many beliefs deal
with love and marriage. Hold a burning match upright, and the flame will point
toward where your sweetheart lives. If four persons cross each others' arms to shake
hands, one of them is soon to marry. When an empty bottle is set inside a circle of
girls and spun, the open end will point out the one who will marry first. Folk-belief
and associated conserving Sacred Bourn is the miniature form of our vast diamond
social culture and can be justifiably said that it is a mini-culture or nano-culture of
broad vista of cultural geography. So through the folk belief we are conserving a
sacred tree and a part of folk-culture in Koma and Nalhati Tila. These two are so
important in respect of local biodiversity and racial culture surviving through oral
tradition and the relevance of the application of nano term is that, nano not only
indicates the minute concept but al so, it has great value to improve the qualitative
character of anything like : with the application of nano concept in cloth (Dutta,
2012) the utility and function ability of cloth can be improved and similarly with the
application of folk-belief at every corner of our society we can conserve our
traditional culture, traditional identity and can also conserve our rare trees with.
Moreover to generate the local tourism this nano-culture has greater implication.
Conservations of Folk-beliefs are of vital importance to the ecological balance

especially in our times where unsustainable development is common at a rapid speed.

At the same time the sacrifice of animals needs to be stopped.
-Retain the subsoil water of the area.
-Providing life sustenance for the villagers.
-The practice of conserving them is deep-rooted and cuts across caste and
communal barriers.
-Important ecological heritage of the ancient culture.
-Home for myriads of insects, birds, reptiles. Which remain undisturbed
amidst development are the last remnants of rural biodiversity.
-Store houses of the countrys diverse natural wealth.
-Conserving Traditional Nano-Culture.
FOLK-BELIEFS
SACRED
BOURN
Untouched by the
local inhabitants
Protected in the name
of folk deities
Religious beliefs
Traditional practices
Near-virgin condition
Scenar|o of ro||f|c Lnv|ronment
Mode| 2: Io|k- 8e||ef and Nour|shment of Lnv|ronment

CASE STUDY 1:
SACRED KNOLL OF BORGIDANGA
(Mazar and Mandir (Temple) in Nalhati Tila, Birbhum)
The psychological roots of the cults of high places lie in the belief that mountains are
close to the sky (as heavenly ladders), that clouds surrounding the mountaintops are
givers of rain, and that mountains with volcanoes form approaches to the fiery insides
of the earth. Many religions have some sacred mountains - that either are holy (like
Mount Olympus in Greek Mythology) or are relate d to famous events (like Mount
Sanai in Judaism). In some cases, the sacred mountain is purely mythical such as
Mount Etna in Italy, were also considered sacred. Mount Etna was believed to be the
home of Vulcan, the Roman god of fire. Mount Olympus of Greece was regarded as
the home of the Greek Gods. Mount Others in Central Greece, which is believed to
be the home of the Titans. Tila or mound or hillock is miniature form of mountain
(The Wikipedia, n.d.). The Tila possess a strong belief system associated with the
natural-supernatural world and have a belief that objects have a supernatural quality.
CHAPTER 3
FOLK-BELIEVES AND NOURISHMENT OF ENVIRONMENT
Case Study 1: Sacred Knoll of Borgidanga, Birbhum, West Bengal
Case Study 2: 13 Manosa Sisters In Koma Village, Birbhum, West Bengal
Case Study 3: Puthuput Sacred Bourn, Chennai, TamilNadu
Case Study 4: Kalijai Sacred Island in Chilka Lake, Odissa
Case Study 5: Belief on Budhha at Sacred Bourn of Itanagar,
ArunachalPredesh

Each mountain/peak/hill/mound/Tila/hillock represents a color, direction, religion,

myth and correlates with a cultural phenomenon dealing with folk -believe. People
believed that the Answar Sarif Majar contains the dust of the sacred ancestor of the
Muslim Community. It should be understandable that this Sacred Tila has a meaning
which makes it impossible to sell them in exchange of any price. Mountains or hills
or Tila or Mound have traditionally been regarded as abode of Gods. The Ti la is also
considered sacred due to their association with deities, mythological issues or
legends. There are many mountains in India that are worshipped by Hindus. Some of
very famous ones are : Mount Abu (Rajasthan), Chamundi hills for Goddess
Chamundeshwari ( are located about 13 kms. from the city of Mysore), Gabbar hill
for abode of Goddess Ambaji (is located close to the Gujarat -Rajasthan border, near
the origin of the Vedic river Saraswati), Kamakhya temple on the Kamagiri hill (is
one of the 52 Shakti Peethas related to Sati) near Mahabaleshwar, Mahendragiri of
TamilNadu is the name of a hill (mountain peak) mentioned in the epic Ramayana.
The tale narrates the story how Hanuman started his journey from this peak to Lanka
in search of Sita (the wife of Lord Rama). The sacred Tila/mound in Nalhati is an
astounding fact of Birbhum district. The size of this Tila is near about 1 sq. km. and a
very beautiful village Borgidanga is habitat at its margin. The Tila is made of hard
lateritic soil which was beli eved by the people of this area as sacred. Here two
opposite religions are co-existing. At its west is the Muslim Hajarath Anshari baba
sacred mazar (a sacred Bourn, plate 1) and to its east is the Hindu Nalateswari

Importance of
Tila
Worshipping
Nature
worshippin
g
Worshipping
ancestor
Conservation
of community
Identity
Cultural
significanc
e
Cultural
identity
Diagram2:
Importance
of Tila
Worshipping
.
temple, Sacred
tree (Neem)
and
worshipping a
part of the Tila
as lord
Ganesha (plate
10). And for
this reason this Tila is sacred Mound for all people.
In respect of Unity among Castes this sacred Tila bears a huge relevance at Global
level. It makes the role-model for creating unity and reducing the conflict among
religion. Thus this sacred Tila and its nano-culture form the abode of peace to reduce
the war among religions. In this Tila two folk tales are present ed and that is the part
of the Sacred Tila Culture and we can identify it as a part of nano-culture of global
religious culture. According to Mahammad Lokman Sekh (recent Baba Khadim ) of
this Mazar, the sacred tale about this mazar was that In Mazar Sarif, people believed
that Hazarath Anshari Baba came once and on his stay here he cooked Rice on this
Tila for which he used a narrow bough of Neem tree to stir the rice and after
completing cooking that bough is left here and from that a rare Neem tree was born
which has a special character of one side of the Neem leaf being sweet and the other
being bitter which was the probable believed cause of this rare characteristic of that
Neem tree The myth is that the portion of bough which was drowned within the

sweet rice become sweet and the rest exposed part was maintained its general bitt er
form. So the two sides of the Neem leaf bear two different tastes. But before 2000
this tree withered. Muslim folks believed that the place of that rare sacred Neem tree
is the sacred place and to go on with their folk belief they planted another Neem t ree
in its place (plate 6). And on the basis of this sacredness they conserved this Tila as a
sacred bourn with the enactment and implementation of different rules like: ranching
of animals were completely prohibited (plate 5), drink, smoking and any othe r anti-
social activities are completely restricted (plate 4), and they hanged several Muslim
flags to demarcate the periphery of this sacred bourn on Tila. On the other side
Hindu culture is being conserved since the age of Purana. The wind pipe of sati
Durga was dropped here and from that myth people established their Hindu religion
on this Tila. To the eastern side of this Scared Tila the temple-culture and the
worshipping of the part of Devi still persist. It has great importance because Hindu
people believed that during the Dakshya Yajna the Devi was cut in 51 parts by the
Chakra (an ancient wheel shape missile) of Vishnu and one part (wind pipe) among
them fell here and the location became a sacred bourn. Under the Sacred Neem tree
the Foot print of sati (plate11) is being conserved on the basis of this folk -belief and
this concept again increase the religious importance of this sacred Bourn with scared
Tila. Different Wall-Cultures are being conserved here through different arts,
terracotta on the Walls of this Tila. Like on the wall of the Naletswari temple especial
Terracotta can be seen (plate 9). The visual explanation is that two elephant and one
boy. Actually it is the representation of God Ganesha and the historical explanation is

that before worshipping Devi, people should worshipped Ganesha. Again another
part of the wall of this Temple bear different colour -art like the tandav of God Shiva
with his wife Sati on his shoulder (plate 7) and the tale is that after the death of Sati,
Shiva went crazy and aggressive and moving with his wife on his shoulder. So the
wall paintings bear the Culture and the folk myth of Hindu religion. In the bourn of
Naletswari temple, a sacred Neem tree is being worshipped since more than 50 years
back (plate 8). People bind the pieces of bricks with the stream and branches of this
tree that reflects the importance of the tree to the belief of folks. This Sacred Tila is a
Sacred Bourn. Sacred bourn means the area which is demarcated in respect of it
religious importance. The opposite culture (Hindu & Muslim) are co -habits here on a
single Tila and this way all are (different trees, temple, Mazar, worshipping of the
part of tree, sacred tree, the folk culture, folk-believe) being conserved. It is the main
importance of the Scared Bourn and through these more than 100 other Neem tree are
being conserved now, which is vital for floral diversity. On the basis of folk-belief
pilgrimage concept can be generated and the tourist may spurt out here. With the
advancement of time the importance of that Tila will increase at the front of global
tourism. Parallely the maintenance of folk-religious ritual is conserved on the basis of
folk-belief and the economic infrastructure of this sacred Tila has glorified. Thus on
the basis of folk-belief the local economic scenario has improved to some extent.

Author sketched the Tila where the Hindu (Naleteswari temple, plate2) and Muslim
(Answarbaba Mazar Swarif, plate1) religion is practiced together at the same Tila which
reflects the assimilation of two opposite culture. This is an excellent example of cultural co-
habitation proving and thus strengthening the secular aspect of our country .
27
Model 3: Inference on
Relation between Folk-belief and Environmental Nourishment in
SACRED KNOLL OF BORGIDANGA
Muslim Hindu
Conserving
The Myth and
Tale of Sacred
Hazarath
Answarbaba
Sacred
Mazar
Sacred
Neem tree
The Sacred
Bourn and
other Neem
trees (more
than 500) is the
base of
Biodiversity
Nourishment
of Cultural
Environment
Nourishmen
t of Physical
Environmen
t
Naleteswari
Temple and
related the
tale of Sati
The foot
print of
Sati
Sacred Neem
Tree
Wall culture
of Temple
Tila & Tree
worshipping
Importance in
respect of
Weather,
Medical and
8lodlverslLy
Nourishment
of Cultural
Environment
Nourishing
two opposite
cultures at
one Tila is a
marvellous
example of
cultural co-
habitation,
mutual
understanding
with tolerance
in Social
Environment

CASE STUDY 2:
13 MANOSA SISTERS IN KOMA VILLAGE, BIRBHUM
13 Manosa Sisters is the sacred temple of Koma village of Birbhum district of West
Bengal (India) near to Suri (the district head office of Birbhum). The village has an
absolute rural frame like: culture, economy, occupation, roads, lifestyle, food habits,
dresses, daily life scenario, festivals etc. The Boga folk-festival related with this 13
Monosa sisters are the prime festival of this village. The importance of this folk -
festival has a kaleidoscopic view like:
The sacred 13 Manosa sisters conserves rare scared tamarind tree ( Tamarindus
indica) for more than 1000 years (plate 13). The people of this village believes that
this Sacred tree is the birth place of 13 Manosa sisters and more than 1000 years
back Devi Manosa wished to come to this village and said to Debangshi (a Brahmin
priest) to establish her temple on which this debangshi established this temple. People
do not know how this debangshi looked but they believe that the human face on the
wall of temple represented that first priest (plate 17). This is a folk belief of this
village. It does not matter whether this folk tale is true or not rather it is the oral
tradition that proves to some extent trustable with these murals curved o n the temple
wall. People believe that the gap on the trunk of this sacred tree (plate 12) is the site
of birth of these 13 rock idol and this helped the dwellers or the believers to accept
the folk tale. The folk-myth is that this sacred tree is the home of Devi and the proof
of this all the seeds of this tree has special structure like snake or the Devi. And if we

compare this seed with other tamarind seeds we can easily make out the difference. In
general the shape of the tamarind seeds is comparatively square but the seeds of this
sacred tree are protruding and has the structure of same as a side face of a snake or as
believed here of Devi Manosa with head, nose or mouth (plate15). Local people also
believe that this structure indicates the presence of Devi Manosa (god of snake) and
local folks do not use this food item as they believe that this tamarind is the part of
Devi and if they roast it on fire then their Devi may feel the pain.
People of this village worshipped the 13 rocks in the temple. They believed that these
13 rocks are the 13 sisters of Devi Manosa (plate16) and they worshipped these rocks
with vermillion, milk, water and oil. These rocks have special female structure and
interior of the temple a sacred pit is present (plate 18) which is believed by the local
dwellers to extended up to Kashi (UP) because a folk-tale is associated with this
trench that is: once people tried to fill this hole with water o f 64000 pitches but they
failed to do so and that night the priest hears a divine command that this hole is
extended up to Kashi and to fill this up only one pitch of milk and one pitch
molasses-water during the worshipping of Devi was enough and this ha s a proven
result( according to recent priest -Gadadhar Hazra).

Maintaining the folk-belief and

month, the tale of water worshi
when after the marriage of Sh

Caption of Plates: Plate11:

&13: Sacred unique Tetul T
Sacred rare Tamarind seeds
Koma villahe, Birbhum; Plat
Plate18: Sacred ditch within

ritual like water worshipping/jalpujo du

ipping is the paleo concept which is fou
hiva and Parvati they moved to Kailas
Sacred Manosa rock within the Tetul tre
Tree; Plate14: General Tamarind seeds
s; Plate16: Worshipping of 13 sisters
te17: First priest of the 13 Sisters Mano
the temple.
during Jaisthya
und in Purana,
sh and before

ee; Plate12
ds; Plate15:
Manosa in
sa temples;

going they worshipped Water. The earth became modernized and globalized but the
rural folks are maintaining their age old Hindu and folk-culture. The people of this
village believed that time of scarcity of rainfall they organized Jalpuja with Yajna
because they belonged to the group of agriculturist and had to depend on water
availability on large scale, so this made them worship water-god to keep him pleased
and thus keep themselves going rather flourishing with time.
Map 1: Geo-Location of case Study 1 and 2.

Model 4: Inference on
Relation between Folk-belief and Environmental Nourishment in
13 MANOSA SISTERS IN KOMA VILLAGE, BIRBHUM
Hindu Religion
Conserving
The Myth
and Tale of
Sacred 13
sisters
Manosa
Sacred
Temple
Sacred
Rare
Tamarind
tree
Nourishment
of Traditional
Folk-
Cultural
Environment
Nourishment
of Physical
Environment
The myth of
Sacred Ditch
within
temple
Wall culture
of Temple
and
conserving
the identity
of first priest
Rocks,
Water and
Tree
worshipping
Important in
respect of
Weather,
Medical and
Biodiversity

CASE STUDY 3:
PUTHUPUT SACR
Folk beliefs of Puthuput (plat
Sacred Nature. Not only the trib
beliefs by their traditional custo
associated Sacred Bourn is the
many parts of Tamil
Nadu.
As such, these groves
now play a vital role in
the conservation and
preservation of species
diversity.
Plate 19: Puthuput Sacred Bourn a
Plat
trad

RED BOURN, CHENNAI, TAMILNAD

te19) play an important role in the co
bal people, but also the rural people pres
oms, rituals, and ceremonies. Folk beliefs
and blessin
behaviour,
the non-b
atheist. Se
depict vari
life and cu
people. Fol
e only remnants of the original forest
as a model to Folk-belief.
te 20: Folk-art in Puthuput indicates a well nou
ditional folk culture on the basis of Folk-beliefs
DU
onservation of
serve the Folk-
fs give rewards
ngs for good
and punish
believers or
everal stories
ous facets of
ulture of the
lk beliefs and
maintained in
urished
s.
The Sacred Bourn represen
variety of vegetation types
semi-evergreen to dry decid
corresponding to climatic reg
with annual rainfall of 930 mm
year.In Tamil Nadu, they range
a clump of few trees to 20 hec
though the majority are fairly s
being only about 1.5 hec
(Amirthalingam, 1995).
Most of them are distributed o
festival, the villagers organise a
Plate22: Worshipping of Termite
Puthuput indicate the folk-beliefs on
36
nts a
from
duous,
gions,
m per
from
ctares,
small,
ctares
over the plains of the districts as well
region
eastern
Ghats.
the an
Aiyana
in a te
with t
a c
ponga
a form of folk-art called terukoothu (pla
e Mound and sacred Tree in
n earth, soil and its elements.
laLe 21: Porse worshlpplng indicates th
beliefs on nature deity.
as in the hill
s of the
n and Western
. As against
nimal sacrifice,
ar who lives
emple is happy
the offering of
oconut and
al. During the
ate 20) at night
e folk-

in their front of houses also in front of the temples of Puthuput Sacred Bourn. The
people of Keelvanakkambodi in Chengam taluk of Tiruvannamalai district worship a
hero stone in the name of Ammacharu. The name suggests a Telugu origin. A festival
is celebrated once a year during the summer months. They sacrifice goat and fowl as
an offering to the deity. According to local belief, Ammacharu is a goddess who has
the power to protect people from evil spirits. During the festival of Aiyanar, the
people of Tirunelveli and Tuticorin districts make offerings of an image of a
swarming baby in order to fulfill their vows, to protect their children from evil forces
and to ensure health and prosperity. People of Puthupet believe that a string tied
below the knee of the horse has the power to do well or to cause harm to an
adversary. The sacred Puthu (termite mount) is situated under an ironwood tree
(Memexylon umbellatum), on which numerous cradles are tied with cloth (plate 22).
This practice is followed in order to be blessed with a child. In all the districts of
Tamil Nadu, the votive offerings of terracotta figures are made to Aiyanar in
fulfilment of a vow. The terracotta figures are usually domestic animals like the horse
or bull. Sometimes, terracotta figures of elephants are also offered. For other deities
such as Karuppuswami, Muniyappa, Veeran, Kaliyamman and Selliyamman, animals
are sacrificed. For Karuppuswami, the ram and young she-goats are sacrificed before
the deity, and for Kaliamman, goats are sacrificed by either decapitation (tullumari)
or impaling (kalupodudhal). The sacrifices are particularly gory and cruel, involving
live impalement, throwing animals from heights, tearing them apart with bare hands
or biting of live animals by the devotees.
According to the pujari, if any
with a live fowl and worship th
home soon. If successful, they r
offering to the deity. The deitie
stone, irregular lumps of stone
under a tree / shrub or open u
turmeric powder. Often a threa
from the branches (plate22). Th
for a child, particularly male.
Plate 23:Brick Slab worshipping b

ybody loses anything or a victim of the

he deity. The belief is that the lost one w
return with a fowl, sacrifice it and make
s are often in the form of an anthropom
e serve as the deity in some places. M
under the sky (plate23), smeared with v
ad is tied around a tree or miniature cra
he first is a form of prayer, while the seco
ear the environmental view of culture.
eft, they come
will come back
e pongal as an
morphic slab of
ostly, they lie
vermilion and
adles are hung
ond is a prayer
are erected at the entrance (p
Ladies are standing at the ent
welcome visitors with haldi/term
of sugar and red vermillion (p
This type of sacred culture is co
the folk traditional identity of th
Plate24: A traditional reception site
trees flanked at the entrance proving
Plate 26: Lemons used as sacrificia
Puthuput.

On the basis of
different tradition
being conserved
time. For examp
welcome-entrance
here i.e. two green
plate 24).
trance to
mite, bits
plate 25).
onserving
he sacred
Bo
Sa
ma
mo
must have banana
g its piousness.
Plate 25: Welcome-Tray is th
Tradition.
al item instead of animals, reflects the eco-frien
f Folk-beliefs
nal culture are
from a long
le the unique
e are eminent
n banana trees
ourn. This
cred Bourn
ay the role
odel for all
he part of
ndly perception of
environmentalists because in m
sacrificial animals like goats, he
oriented culture. When people
a-vies environmental nourishme
are also found in this area.
example can be cited here i.e. pe
worship the rocky idol like
elephants (plate 28 & 29). Thu
Plate: Ox worshipping.

more than 90% sacred bourn people sacri

ens, etc. But this area is completely earth
e worship their folk gods they sacrific
rather animals (plate 26). T
rock-idols are very strong
during the time o
worshipping people scarif
and this mile-stone of folk
ent (plate 26). The love and respect on s
The
eople
oxe,
us the
nano folk-beliefs conser
natural environment an
culture of society.
Plate 28: Elephant worshipping.
Plate27
:
People
adorn
their
stone-
god.
ifice the living
hen and nature
ce the lemons
The beliefs on
g. For example
of folk-gods
fy the lemons
k beliefs vies-
sacred animals
rve the eco-
nd traditional

Model 5 : Inference on
Relation between Folk-belief and Environmental Nourishment in
PUTHUPUT SACRED BOURN, CHENNAI, TAMILNADU
Conserving
The Myth and
Tale of Sacred
Bourn
Sacred Temples
Sacred
Rare
Tamarind
Nourishment
of
Traditional
Folk-
Cultural
Environment
Nourishment
of Physical
Environment
Folk-art
conservation
Sacred Puthu and
tree conservation
Rocks and
Jungle
worshipping
Important in
respect of
Weather,
Medical and
Biodiversity
Ox, peacock, Slab
of rock, Folk-gods,
horse and Elephant
worshipping
Maintaining the
traditional Well-
come Tray, Entrance
rituals, eco-friendly
sacrificing system
Energized the
philosophy of the
conservation of
Faunal Environment
CASE STUDY 4:
IN KALIJAI
Chilika is India's biggest inland
across the length of the three
brackish water. Kalijai Temple
Ckilika Lake. It is
considered to be the
abode of the
Goddess Kalijai.
Highly revered by
the local populace,
the deity has been
venerated in the local folklor
destination for pilgrims as well
held during the festival of Mak
Plate 30
on the bo
Map 2:

ISLAND OF CHILIKA, ODISSA

d lake, spread over 1,100 square kilomet
districts of Puri, Khurdha and Ganjam
jo
o
th
fo
la
e (1955'35"N 8532'56"E) is located o
res and legends. The island provides
as tourists. Every year in January, a hu
kar Sankranti. The Folk Tale is that: a n
0: People tie up their vow-bangles with thread (
ody of Horse.
tres stretching
m and finally
oining the Bay
f Bengal
hrough narrow
mouth,
orming an
enormous
agoon of
on an island in
an excellent
uge gala fair is
newly married
(red/yellow)
girl (named Jaai) along with he
in-law's house was on an island
across the lake. Orissa's coast is
this accidental death of that ne
residing nearby and till now, sh
the place got its name. And the
i.e. on the head
goddess the
decorated by
In Chilika Lake
Sacred Island
nourished as
Devi Kalijai.
all other people
Plate 31: Ma Kali Jai idol in Chii
Plate 32: Cons
yarn and red b

er father was going to meet with her hu

d in Chilka Lake they had to take a boat
s very prone to Cyclones and during this
encountered with
Cyclone, as a res
capsized in the C
All the boatmen a
survived this event
girl Jaai. They sear
were unable to loc
wly wedded girl, she became the Godd
he is worshiped as an Amsa of Kali. An
special character and identity has been
of
mu
coi
of
is
the
Fis
wo
ika Lake,Orissa.
serving sacred tree, people tie the red
angles with the branches of tree.
usband. As her
t to ferry them
s boat trip they
h a severe
ult their boat
Chilika Island.
and her father
except for the
rch for her but
cate her. After
dess of people
nd, this is how
observed here
this folk-
ukut/crown is
ins (plate31).
Orissa a
being
e abode of
shermans and
orship this

Island as a sacred Island. The unique characteristic of this island are: people do not
cut down the trees; they tie up their vow-item (red pola/bangles) with sacred tree and
on the sacred idol of Horse (plate 30). People do not follow the bloody sacrifice
system rather they give their vow-animals for Goddess alive and the animals are
living in this Island free. This way of sacrifice system is the role model for global
sacrifice system. This way a good ecosystem may be generated and the sacred island
can be identified as Green Island. This sacred island conserves the age-old
traditional folk-belief of the Orissa people and on this basis this island is treated as
the pocket of prompt biodiversity vies-a-vies the sign and beholder of folk-belief.

Model 6: Inference on
Relation between Folk-belief and Environmental Nourishment in
KALIJAI ISLAND OF CHILIKA, ODISSA
Conserving
The Myth and
Tale of Sacred
Island on Lake
Sacred Temples
Sacred tree
and Jungle
Nourishment
of
Traditional
Folk-
Cultural
Environment
Nourishment
of Physical
Environment
Habitat of
sacrificing
animals in
living condition
Rocks and
Jungle
worshipping
Important in
respect of
Weather,
Medical and
Biodiversity
Sacred Horse
worshipping
Unique
mukut/crown of
Devi Jaai made by
coins
Energised the
philosophy of the
conservation of
Faunal
Environment
CASE STUDY 5:
GOMPA BUDDHIST TEM
The Itanagar Buddhist te
located on top of the hi
Arunachal Pradesh, is one o
latest Buddhist temples in Ind
yellow-roofed shrine, the t
reflects an extensive T
influence. There is a stupa in
revered by the followers. Folk b
only the part of Hindu religion b
be seen in Buddhist culture
example of India is Gompa Bud
of Itanagar (plate33), where a
folk-beliefs are associated with
Plate 34: Bamboo worshipping.

MPLE OF ITANAGAR, ARUNACHA

emple,
ill in
of the
dia. A
temple
Tibetan
front of the temple which carries the
Buddhist monk. Along with
Lord Buddha and other Gods
Tibetan Buddhist Spiritual h
Dalai Lama, is also displa
beliefs are not
but it can also
e. A splendid
ddhist Temple
broad sign of
their religious life. If we observe this Bu
Plate 33: Gompa Buddhist T
Itanagar,
Plate 35: Priest bears the foo
for Buddha as the reflection
ALPREDE
e portrait of a
h the Idols of
s, the photo of
head H.E. 14th
ayed which is
uddhist Sacred
Temple of
od (watermelon)
n of folk-belief
Bourn in minute level then a str
implications can be seen here.
as the abode of God and Godde
boundary (plate 37). A unique
others here. The Buddhist prie
like triangle or square) to their
value and with the nourishing o
this era of globalization this typ
Plate 36: Buddhist saint offering fo
Buddha.
Plate 37: This type of colour flags
religious land, is a reflection of fol

rong religious-culture-tradition and the e

In this Sacred Bourn people believe on
ss. People of Itanagar tie up different pi
with the sca
(plate 34) and
example of F
Nature or Nat
Folk-people a
colour of
bamboos and
these within
tradition is attached with the folk-belief
sts give the pieces of watermelon (in s
lord Buddha (plate 35) each day. This i
vies-a-vies fo
Buddhist
Though it is t
Materialistic
our traditio
Geography i
f their rituals they are nourishing their fo
pe of folk-beliefs are very important to
ood (watermelon) to lord
s, hoisted on the
k-beliefs.
environmental
n Bamboo tree
ieces of cloths
ared Bamboos
d this form an
Folk-belief on
tural elements.
attach different
flags with
d they erect
n the sacred
f of Tribes and
specific shape
is the spiritual
folk-beliefs of
community.
the opposite to
world but in
onal cultural
it has great
folk-culture. In
o conserve our
cultural environment. There ar
Temple based Sacred Bourn
conserved on the wall of this te
beliefs by painting the life of
cultural reflections of Buddhist
on the basis of Wall-Culture (Pa
On the basis of folk-belief dif
different Sacred pockets of Ind
The modernised people did not
wall culture. Buddhist people sk
Plate38: Graffiti on the wall of the t

re some other imprints of folk-beliefs

periphery. Different cultural reflectio
emple and Buddhist people are conserv
Buddha as graffiti (plate 38). It is als
people and which is preserving in way
al, 2012).
fferent cultural environment are being
ia. Built-up environment is the bearer o
t forget to conserve their traditional cult
ketched their temple with the Buddhas p
temple.
found in this
ons are being
ing their folk-
so the way of
of folk-beliefs
g nourished in
of this culture.
ture in way of
perception.

Model 7: Inference on
Relation between Folk-belief and Environmental Nourishment in
GOMPA BUDDHIST TEMPLE OF ITANAGAR, ARUNACHALPREDE
Conserving
The Myth and Tale
of Sacred Island on
Lake
Sacred Temples
Sacred
Bamboo tree
Nourishment
of Traditional
Folk- Cultural
Environment
Nourishment
of Physical
Environment
Bamboo
worshipping
Traditional
Sacred food for
Lord Buddha
Important in
respect of
Weather,
Medical and
Biodiversity
Colour flags
hoisted on the
religious land
Graffiti on the
wall of the temple
Buddhist Culture

nmnmnm
FOLK-BELIEFS AND ENVIRONMENTAL NOURISHMENT:
THE FOLK-MATHEMATICS
Mathematics is Everywhere and Our Every Step is the Reflection of Mathematics
N.C.Ghosh, 2011
So our Sacred Folk-beliefs are the Mathematics of environmental nourishment. A
question would be raised here that is how folk-beliefs would be treated as Math. To
deal this question at first we have to know what Math actually is. Math is not only
some equations of numerical datas, but a strong logic, reason, structure, space,
change, patterns, counting, measurement and science present behind something.
According to Aristotle mathematics is the science of quantity. H. Curry defined as
the science of formal system. Thus mathematics is the philosophy of logistic
explanations that studies the philosophical assumptions, foundations, and
implications of mathematics. The aim of the philosophy of mathematics is to provide
an account of the nature and methodology of mathematics and to understand the place
of mathematics in people's lives. So when we conserve different Bourns, Groves,
Trees, Ponds, Rocks, Idols, Temples, Mosques, Churches, Grave, Religions, Animals,
Rituals, Islands, River-Water on the believe of sacredness The philosophy of applied
mathematics are present in way of the conservation of quantity, systems (sacred),
CHAPTER 4
THE TOUCH OF ANNOTATIONS
Folk-beliefs and environmental nourishment: The folk-mathematics

logistic explanation (based on folk-beliefs) and a strong environmental philosophy

(religious, cultural, traditional, ecological).
Systems

Quantity Logistic
Explanation
Mathematics
Folk/Common people
Structure Space
Change Measurement
Reason Science
Patterns Counting

When we think anything or do anything in our folk-life that bears

the characteristics of Mathematics and directly or indirectly a
Folk-Mathematics is generated.
Folk-belief
Nourishing lots
of Sacred
Bourns, Groves, Trees, Ponds, Rocks, Idols,
Temples, Mosques, Churches, Grave,
Religions, Animals, Rituals, Islands, River-
Water , biodiversity, traditional cultures
All are conserving
the Bank of Nature/
Environment
Environment is explained,
considered, analysed and
applied by human-being in
the way of
Model 8: Folk-Beliefs are the
folk-Mathematics towards
environmental conservation.
The
philosophy
of Folk-
belief
The
philosophy
of Folk-
belief

A civilization is a heritage of beliefs, customs, and knowledge ...

Antoine de Saint
But Globalization and Modernization painted our life with POPULAR CULTURE
and thus our traditional Folk Culture, Beliefs, Customs and Knowledge are being
vanished from our hut of Beliefs. Folk-beliefs are the parents of Folk Culture and
each small or nano folk-belief of our life preserves the distinct folk culture. Every
FOLK HOUSING of the Lap of Nature conserving different folk-beliefs and these all
are the secondary ways to maintain our traditional culture. Through the conservation
of these traditional nature oriented folk-beliefs the fruitful condition of environment
(both physical and cultural) can be nourished to some extent. The conventions and
summits of Modern scientists are failure to reduce the scratch of degradations and
being environmentalists we are looking the vista of traditions. They searched the
GROVES OF TRADITIONAL FOLK-BELIEVES, which are based on eco-
perception and eco-friendly. Sacred Folk-beliefs are related with worshipping,
tradition and spirituality. Though it is the worshipping of God and different folk
believes are associated, yet being an environmentalist we have to conclude that it is
nano-culture of nature-worshiping and this nano folk culture conserves the humans
love and respect for tree, rock and water which is marinated since Vedic era (2500
BC.). That is the miniature form of our vast diamond social culture and can be judged
that it is a mini-culture or nano-culture of broad vista of cultural geography. So

through the folk belief we are conserving a sacred tree and a part of folk-culture in
Koma and Nalhati Tila. These two are so important in respect of local biodiversity
and racial culture surviving through oral tradition and the relevance of the application
of nano term is that, nano is not only indicates the minute concept but also, it has
great value to improve the qualitative character of anything like : with the application
of nano concept in cloth (Dutta, 2012) the utility and functionability of cloth can be
improved and similarly with the application of folk-belief at every corner of our
society we can conserve our traditional culture, traditional identity and can also
conserve our rare trees with.
Moreover to generate the local tourism this nano-culture has greater implication.
Thus in last we have to keep in mind the line of Alexander Hodge i.e. Faith must
have adequate evidence and for this we cant deny the Sacred Folk-believes from
our daily life because it served the purpose of resource conservation direct or indirect
ways. So at omega we have to endorsement our environment through the following
catchy tradition:
Nourish Traditions,
Nurture Folk-beliefs.
Endorsement Environment,
Restore Folk-Mathematics.

References:
Bill, B. (1978). "Plantin' by the Moon," in Paisanos: A Folklore Miscellany.The
Texas Folklore Society 41. Austin: Encino.
Das, B.B. (Ed.).(2010). Kanar bacahn. Kolkata:Sagal Pustokala.
Dutta,S. (Ed.),( 2012, April 13). Anyanano- Saptahic bartaman. p 49.
E. R. Bogusch. (1926). Superstitions of Bexar County. The Texas Folklore Society 5.
Austin: Texas Folklore Society.
Pal,T.(2012).'Wall Culture': 'A Neo-Corona' in Geography. American journal of
computing and information science. vol 1(1), 92-105.
Patrick B. Mullen (1978). I Heard the Old Fisherman Say: Folklore of the Texas Gulf
Coast . Austin: University of Texas Press.
Web References:
MGA PAMAHIIN (n.d.).Concept of folk-believes. Retrieved May 31,2012 from
http:// www.seasite.niu.edu/
M.Amirthalingam, (1995). Project on Sacred Groves of Tamil Nadu. Chennai:
Environmental Educations Centre and working in the C.P.R. from
http://www.tshaonline.org/handbook/online/articles/ldf02
The Wikipedia (n.d.). Concept of sacred mountain. Retrieved February 25, 2002
from http:// www. sacredmountain.org.
The Oklahoma State University Library Electronic Publishing.(n.d.). Retrieved June
31,2007. Concept of folk-believes from www.library.okstate.edu/
news/celebratingbooks/

The Wikipedia (n.d.). Concept of folk-religion. Retrieved February 25, 2002 from
http:// www. folkreligion.org
The Scott Nicholson (n.d.). Concept of folk-believes. Retrieved May 31, 2012, from
http:// www.hauntedcomputer.com
The Wikipedia (n.d.). Kalijan of Cilika Lake.. Retrieved February 25, 2002 from
http://en.wikipedia.org/wiki/Kalijai
The Luonto provides the information on Cultural Environment. Retrive Jun 2004
from http://luonto.vaasa.fi/In_English/Attractions/Cultural_environments
Photo Curtsey (WWW):
The Flicker provides the photo of MaKalija . April, 2009 from
http://en.wikipedia.org/ wiki/File:Maa_Kalijai_1.jpg
http://www.flickr.com/photos/krish9/4084535549/
News Paper:
Bhakat, R.(2012, May,18). Frog Marraige for Rain.Ekdin.p.6.
Bibliography:
Conserving our Ecological Heritage, , Published by C.P.R. Environmental Education
Centre, Chennai.
Gadgil, M., and V.D. Vartak, 1975, Sacred Groves of India a plea for continued
conservation, Journal of Bombay Natural Historical Society., vol.73, Pp. 623-624.
Gadgil, M., and V.D. Vartak, 1976, Sacred Groves of the Western Ghats in India,
Economic Botany, vol.30, Pp.152-60.
Special Note: All Photographs have snapped by author, 2012.
Author followed the APA August 2009 References style to prepare this Book.
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