The ameliorative potential of hyphaene thebaica on streptozotocin induced diabetic nephropathy
AMELIORATIVE MEASURES AND OPINION -...
Transcript of AMELIORATIVE MEASURES AND OPINION -...
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Chapter 7
AMELIORATIVE MEASURES AND OPINION
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AMELIORATIVE MEASURES
“Man does not have the right to destroy what he cannot create.”
Granth Sahib (The religious text of Sikkim, Wikipedia, 2012)
Sacred Groves are declining at an alarming rate across the country due to population pressure,
changing value and rapid economic growth. It is very important to identify and protect the
“Sacred Groves to save nature in its pristine form” (Khurana, 1998, p.34-38). World is subjected
to Discovery and Destruction side by side. So these two directions give a changing cultivation in
the traditional environment of Sacred Groves. But being an environmental participant, everyone
should conserve their nature based culture for maintaining their traditional tourism, traditional
culture of society, societie’s own eco-behavioralism and related distinct identity. Several
suggestions have been formulated here to revive the Sacred Groves.
7.1. FOR REGIONAL AND NATIONAL PEOPLE:
Tourists should follow eco-friendly behavior tending Sacred Groves.
Amalgamation of pop-culture with the folk-culture should be avoided when it comes to
Sacred Groves .
7.2. EMPOWERMENT OF LOCAL LEGISLATIVE ASSEMBLE:
Emphasize should be given on publishing and advertising Sacred Groves idea to attract
outsider.
Local legislative assemble should be follow the conservation idea.
7.3. FOR LOCAL PEOPLE:
Cutting or cyclic clearing of the under growth vegetation, climbers, herbs, shrubs should be
avoided because it is also the part of Sacred Groves and the source of regeneration of trees
on sacred ground.
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Please save your ancestral cultural viewpoint and processes because it is your primitive
cultural recourse and identity.
Please do not follow any bluff master types activities in Sacred Groves because that
operates a misconception of Sacred Groves. Because bluffing when it comes to the
activities towards and within Sacred Groves turns out to be a serious disaster as in the later
days it grows as a big misconception within the system.
Avoid bathing in the sacred ponds, as the usage of soaps and detergents might contaminate
the sacred water with a bad effect.
Being a researcher an important suggestion can be implemented within the society i.e.
people should follower conserve the per-settled celestial auspicious day of ritual to
maintain the faith and belief on Sacred Groves.
Women empowerment should be the concept
as because they are believed to be
conservative, deep thinker, perfectly
ritualistic, eco-friendly minded, keen on
religion, ardent religious minded, nature lover
and good eco-planner (diagram 12). For
example, India’s largest Sacred Grove is
Mawphlang Sacred Grove of East Khasi hill in
Meghalaya, where worshipping is completely conducted by women group and the rank of
this Sacred Grove tells us how effective it would be if the planning and the maintenance is
conducted by them. Other two examples such as Tea cultivation and Tulsitala/basil plant
worshipping are mainly maintained by female group since a long time in India. In Nabanna
Plate 93
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festival of Hindu society, the court-yard painting by liquid dust rice is still maintained by
female encouragement even in this globalised era. Women are more conscious about
formation, construction, structuring, and evaluation. For information, children are
developed in body and mind shadowed by her maternal love and care, which a father
cannot play with the same marvelous role zeal. “Regarding the gender of the priest, it
appears that without an exception the priesthood rests with males” (Godbole et al, 1998;
p.233, p.365). “In West Bengal and Orissa practically no role of women can be traced out
in the management of Sacred Groves environment” (Deb et al., 1992). The data in terms to
the access to Sacred Groves by women are very rare and scanty (only 1 Sacred Grove is
being maintained in Chandrakona of West Medinipur, figure 3). It appears that generally
women are not permitted into the Sacred Groves after attaining puberty as in the case of
Marang Buru Sacred Grove in Baghmundi of Purulia and Bagratala in Dhallaha of
Birbhum (plate 93). Same as West Bengal, “the scenario of the whole of India is very poor.
Roy (1912), while describing Sacred Groves among the Oraon of Chhotanagpur mentioned
that the main festival associated with Sarana is Sarhul; where women are not allowed but
can take part in dance at the akhara which is located close to the Grove” (Fernandes,
1993). Roy and Burman (1996) have reported similar phenomena among the Mahadeo
Koils of Pune and among the Kunbis of Kolhapur district in Maharatra. Malhotra (1990,
p.439) observed taboo against entry of women in the Sacred Groves among the tribes of
south of West Bengal and among the tribes of Koraput district of Orissa. Nothing is known
at all about the kind of role women play in decision-making regarding management of
Sacred Groves. It will be of immense value to examine whether women are represented in
numerous trust bodies that are managing Sacred Groves, particularly in Maharastra, Kerala,
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and Karnataka. Any geographical research, invention and discovery cannot achieve the
target of the development due to absence of female contribution in most cases. Under the
following diagram (no. 12) one can realize the advantages of ‘women envolvment’ towards
the maintenance of the Sacred Grove traditionality as well as maintenance of the eco-
friendly status of the environment.
Diagram 12: Women empowerment in Sacred Groves as an environmental renewal
approach.
Social and economic life
become fruitful
Preserves the
festivals and
related fairs
Women empowerment in Sacred Grove as a source of environmental renewal
Most of them are more conservative, deep thinker, rituals maintainer, eco-friendly minded,
lean, nature lover, good eco-planner
Maintain the
economic
regeneration
Conserve the global
cultural environment
These all characteristics generate
deep rooted faith about sacred trees,
sacred ponds, sacred animals those
are belonging within the bourn of
Sacred Groves
Bio-diversity and ecological
sustainability
So, they do not cut trees or even any
arms of sacred trees and also do not
harm the faunal group those are
staying or living on these trees
Maintain and bear the
rituals of culture with
Sacred Groves
Conservation
of heritage site
If we apply the women’s psychology, behavioral characters and perceptions in Sacred
Groves conservation, maintaining, and handling
Socio-cultural
environment become
efficiently
Economic
environment become
resourcefully Effective physical
environment
So if we give lots of empowerment on female contribution to maintain Sacred Groves traditionality then
the fruitful result about environmental conservation become more wide and successful
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7.4. SUPPLEMENTARY PROCEDURES:
On the basis of Sacred Groves an Eco-park can be organized.
These Sacred Groves can be included under the activation of West Bengal Biodiversity Act.
To conserve the Sacred Groves we can conveniently suggest that within the Sacred Groves,
Academic School may be generated. Although this type of project has already been launched
in Alabama.
All the Sacred Groves may be controlled under a single agency of the government for
conservation.
At first we have to organize a “Sacred Grove Protection Community and Committee with the
help of village-head and clan-head or an elderly group and formulate a list of specific rules
and regulations for Sacred Groves. This type of management has been already done by Orans
in Rajasthan and is usually managed by Gram Panchayats” (Jha et al., 1998, p.263-276). The
rules thereafter can be registered with the Autonomous District Council. And lastly through
this process the registered rules can be implemented in Sacred Grove area.
Steps should be taken to promote awareness among the visitors, tourists and villagers about
the importance and relevance of consideration of the Groves.
Presently, there is no legislation regarding the conservation of Sacred Grove in West Bengal.
Thus a Sacred Grove conservation programme can be initiated including the concerned
scientists, local people or NGOs etc. into its confidence.
The introduction of the Protected Area Category Community reserves under the Wildlife
(protection act, 1972) Amendment Act of 2002 has introduced legislation for providing
government protection to community held lands, which could include the Sacred Groves.
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“Participation of the local community and village councils is essential for the successful
implementation of such proposal. This type of activity has been implemented in Haryali
grove of Garhwal and is managed by a temple committee consisting of members of three
villages” (Sinha and Maikhuri, 1998. P. 289-300, p.277). An extensive conservation
education campaign should be carried out to make the people of West Bengal aware of the
environmental issues especially the community, students and women.
Every individual can make a small, though significant effort in the race to save our planet
and conserve biodiversity. Man is only yet another nature’s creatures and not an alien to
other life-forms. Man has no more right to destroy nature than any other being. We should
treat all animals and plants of Sacred Groves with composition.
Plant the trees in Sacred Groves wherever possible, as they are beneficial in supporting
diversity, cleaning the atmosphere. Improving the soil and in so many ways.
To access the fruitful condition of the Sacred Groves we need to curtail the sacrificial system
(life sacrifice) and should not cut or clearing the ground because grassroots level vegetation,
climbers, herbs, and shrubs are the parts of Sacred Groves and as the source of regeneration
of trees on sacred ground.
The Gandhian line can be reminded that “There is enough in the world for everybody’s need, but
there cannon be enough for everybody’s greed” (Datta and Sundharam, 1965, P. 258). In the
middle of the 21st century, we would see the last of the primary tropical forests and the extinction
of over half of the 1.4 million species. The poorer but more populous nations will rub up every
available resource in their losing battle for survival. The never ending needs of man will make
deep inroads into natural resources and will undoubtedly take him closer to extinction with each
day. There is an increased awareness among the people towards the conservation of ecologically
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sensitive areas. In our own small way, each of us can contribute to conserving biodiversity in one
form or the other. However some suggestions can be applied to save the ruins from total
extinction.
Create awareness among the public about the importance of these groves and the necessity
for their preservation through mass media like electronic media (All India Radio and
Doordarshan) and other.
Enforce total ban on felling of trees and animals in Sacred Groves.
“Introducing environmental legislation to tackle the sensitive environmental issues. A
national level Sacred Groves act is necessary to protect and use the Sacred Grove
sustainably” (Mitra, 2001, p.52-55).
In India, learning from nature is a tradition in most cultures in which people base their lives
directly on natural resources. Modern school and college education in India tends to, in fact
neglect learning from the students own surroundings. While there have been efforts to use in-
formal learning tools in some special schools, this is not yet brought into standard methods of
teaching in the formal educational sector. “The Bharati Vidyapeeth Institute of Environment
Education and Research (BVIEER), Pune has been involved with studying the current status
of biodiversity in school and college level through different project” (Bharucha, 2005). Govt.
of West Bengal can apply that type of EEAP (Environmental Education and Awarness
Programme) at school, college and university level and to do it we can take into
consideration certain objectives like: Sacred Groves in school curriculum, Sacred Grove’s
information among the teacher-community, analysis of Sacred Groves information among
school students, and information on Sacred Groves in school children from different
communities.
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AUTHOR’S OPINION
In 1921, Jagadish Chandra Bose expressed his view that to know the theory of nature one has to
free his mind to the imaginary world asking questions to the Trees, answers to which should
come from the tree itself…(Ghosh, 2009, p.102-103). Acharya Jagadish Chandra Bose believed
that Tree-life and Human-life are same and he proved it in his book Abyakta. Though he was a
biologist yet he could not deny the truth of religion or spiritualism and divinity. An experiment is
explained in his book Abyakta i.e. a rare Palm tree was nourished by the people of Faridpur in
Bangladesh. It had a special character i.e. at night the head of the tree stooped down while it
stands straight with the rising the Sun in the morning and folk people believed that the tree was
the abode of God where the tree pray to the Sun (God) daily. Thus people worshipped this tree.
Bose emphasized on the experiment on this tree with special instruments like: Pescograph,
Soshungraph etc. and ultimately proved the special or rare character of the tree yet he could not
deny the divine-believe of people as he realized that this divine-believe could help to conserve
this rare tree (Ghosh, 2009, p.102-103). So, he believe that, protecting the environment is
everyone’s responsibility, whatever be the way, the way of science or spiritual faith where the
goal is the conservation of Sacred Groves
It is a matter of realization, why we are celebrating the ‘Earth Day’ from 22nd
April, 1970? Why
have we been maintaining this day for 42 years? The answer is that there is an urgent need for
awareness about the devastation of the environment brought about by man’s greed in this
materialistic era. We have to adopt the concept of deep ecology and ecosophy (that means the
belief of the living environment as a whole should be respected and regarded as having certain
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legal rights to live and flourish. It describes itself as ‘deep’ because it regards itself as looking
more deeply into the reality of humanity's relationship with the natural world arriving at
philosophically more profound conclusions than that of the prevailing view of ecology) rather
than anthropocentric environmentalism (which is concerned with conservation of the
environment only for exploitation by human-beings and for human purposes) that would link
environmental ecology to social ecology and also to mental ecology. Being a geographer, our
apprehension is how to marmalade our prolific environment. The upshot is that we have to
compile and revive the limpidness of the Sacred Grove’s identity and also have to show the
traditional belief within folk-hearts. Our ancestors were fully aware of natural resources and they
conserved resources for the sustenance of future cohort. But at present, growth of infrastructural
facilities, tourism-industry and on-farm activities are the causes of deterioration in the quality of
the Groves. The Groves located near the settlements are disappearing at a faster rate. Only a few
Sacred Groves are in their pristine condition. Human interferences should be regulated by
encoding various indigenous practices along with scientific implications rather than only sold
religious prescriptions and interdiction. Every second of the Earth is passing through challenges;
situations of vulnerability increasing with each development. The probability of disasters is
amplified with the changing structure of Sacred Groves. The altering acuity is acting as slow
poison in environmental deterioration though the rate is very slow yet this slow pace fuels bigger
disaster. In micro level, each Sacred Grove has played a grand role to save a good environment.
But we are crossing the deadline of prolific environment, because “global deforestation
continues at around 13 million hectares per year” (Carbon neutral, 2011). So, we have to keep in
our mind that we have to sustain and preserve all the present Sacred Groves. To do it we have to
follow different measuring strategies. All the Governmental and Non-Governmental
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Organizations have to be systematized with a perpetual programme with community sensitivity,
legislation, awareness, and policies from Local to International level. Sacred Groves had been
preserved over time mainly on the basis of religious beliefs. The benefits of Sacred Groves
accrue to the social group on a long-term basis. The concept of Sacred Grove is undoubtedly an
ancient tradition and a ritualistic approach in our socio-cultural geography. The sacredness,
religious beliefs and taboos play a significant role in promoting sustainable utilization and
conservation of flora and fauna of the region. However, with the passage of time, considerable
changes have taken place in the extent of the Sacred Groves, in their vegetation structure,
peoples’ perception towards them and the religious beliefs and taboos.
Every society bears the traditional print of culture mainly based on folk perception. When we
adopt different cultures from different societies, the specimen identity of the culture deteriorates
from its original identity and a cultural clash comes to the fore-front for the amalgamation of
other culture. In most cases this will occurs as a consequence of globalized and modernized
thought of people. So in this context we need some preservation of the traditional culture through
the folk-worshipping like Sacred Groves being conserved in different dimensions.
A question has been aroused by environmental planners what will be the sustainable planning to
nourish our eco-nature? At one side urbanization and settlement expansion are all required
following the continuous process; on the other hand we will have to think about the conservation
of forest ecology. Both of them bear equal importance in recent time thus the problem is how to
maintain a balance between these two aspects and protect our environment. Though the question
is difficult but some revamps can be taken here i.e. leaving the sacred arena of Sacred Groves in
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urban area during construction of roads or buildings. Though it is very tough yet governmental
conservation method has to be strictly applied. In recent, only 9.84% Sacred Groves are present
in urban area of West Bengal. So the condition is very dangerous i.e. we have to nourish this
very small portion without any changes and the rest of 90.16% of rural Sacred Groves should be
nourished very strictly without any changes. Thus regarding biodiversity the importance of rural
Sacred Groves is more essential to conserve the biodiversity. Urbanizarion is the major cause of
the destruction of Sacred Groves. But proper planning can reduce the pace of degradation of the
Sacred Groves even in urban grounds. If we apply the concept of Ecological Engeneering during
urban planning, the arena of Sacred Groves can be preserved. Ecological Engeneering is an
emerging study of integrating ecology and engineering concerned with the designing,
monitoring, and construction of ecosystem. According to Mitsch (1989, p.3-12) “the design of
sustainable ecosystems intends to integrate human society with its natural environment for the
benefit of both.” So it is the process to generate sustainable ecosystem in urban grounds through
the conservation of different pockets of Scared Groves.
The close link between faith and habitat protection offers not only a major conservation
opportunity, but also pose challenges. Most protected-area managers are not trained to manage
natural sites for religious purposes, but many sacred natural sites are under threat of cultural
changes and habitat degradation. Decisions about whether or not to make a sacred natural site an
‘official’ protected area therefore need to be made on a case basis. Such sites can play an
important role in conservation of inside as well as outside official protected areas. More
information about the value of conservation of sacred lands is needed as more informed
experience in integrating these into wider conservation strategies. In addition, in many protected-
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area staffs need a training as how to manage sensitive issues relating to faith where. We have to
take both, opportunity and help from World Bank to conserve Sacred Groves. This type of help
had already been sought by Maharashtra.
Association is an incredible method to conserve and also it has a great impact to improve our
environment. For example, in order to improve the geographical knowledge and geography,
geographers are arranging different geographical association. This concept of geographical
association has to be applied in ecological association i.e. on the basis of each ecological
concept, the geographical data can be generated and a distinct association may develop. For
example, the presence of Sacred Groves is a distinct ecology in itself and through the generation
of all data over Sacred Groves, those which are presently distributed in West Bengal may be
geographically associated for further systematized planning. From another angle, a separate
geographical association can be implemented among geographers towards the protection of the
Sacred Groves association.
Climate change occurrences are positive phenomena in our civilization. This is because they are
knocking at the door to tell us that; the house is full with fullness. It helps us to rethink that, what
over our day to day activities? Our each development will have to bear erosion in environment
and eventually we are facing, realizing and experiencing the extreme changing events in climate.
Though it has micro impact but we should think that, aggregates of micro impact spawn macro
result.
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Who designed the Earth? Is it Environment or Human-being! People belonging to a school think
that Environment designs the mode of human life and another part of society thinks that Human-
being designs the grade of the Life of Environment. But in respect of modern situation human’s
antagonistic demands and their blunt-slapdash behavior about environment creates so many
tribulations. With the cup of tea and snacks we approve different conventions every year but the
utmost result is very paltry because we forget the folk-myths, and the traditional cultures i.e. to
diminish the environmental problems we have to apply the concept of ‘do ecology’. Sacred
Grove is one of the leaves of environment through which numbers of trees and parallely sporadic
socio-economic and cultural identities are being potted in different pockets on Map. Thus being
environmentalist all people should have to retain their cultural specimen, biodiversity, social
identity and even their psychological firmness through the nourishment of Sacred Groves. The
resource destruction yajna can not be supported in this resource depletion age. Thus in omega
theater a special catch line may be painted here for Sacred Groves i.e.
Sustain do-ecology,
Retain Sacred Groves;
Curtail sacrifices,
Shorten resource depletion
Thus we have to track the Tagore’s line about relation between urbanization and tree-culture that
is: “Dao phire se aranya loha ei nagar” (in regional language)
Bring back the forest and take this city centric civilization
[Tagore, 1895.Chaitali: poem Sabhyatar Prati, p.18]
So with the above line it can be said that due to urbanization the identity of Sacred Groves are
diminishing and in this situation again we have to move in the way of the aranya of traditional
culture of Sacred Groves.
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ABBREVIATIONS IN THE TEXT:
In Rig-Veda and RV2, 4|77|8 where: 4 = Mandala
77 = Sukti or Incantation
8 = Mantra or Hymns.
In Yajur-Veda, 1|2|14 where: 1=Kanda
2=Prapathak
14= Mantra
In Atharva-Veda, 1|2|3|7 where: 1 = Kanda
2 = Anubak
3 = Sukti
7 =Mantra
In Manusamhita
1/10 means
1 = Adhyay/chapter
10 = slok / incantation
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APPENDICES:
1: List of Scientific name of observed Floral Groups.
Name of the trees Scientific name Name of the
trees
Scientific name
Akarh Alangium slvifolium Koen Madhuca longifolia
Akondo Calotropis gigantean Koid bael Limonia acidissima
Akar /agar Aquillaria malaccensis Kolke Thevetia peruviana
Amra Spondias dulcis Kuchla Abrus precatorious
Aswatthya Ficus religiosa Kuchila Strychnos nux-vomica
Ankra Alangium salvifolium Kul Zizyphus jutuba
Apang Achyranthes aspera Kunch Abrus precatorius
Arjun Terminalia arjuna Kurchi Holarrhena apubescens
Ashok Saraca asoca Kusum Schleichera oleosa
Aswatthya Ficus religiosa Lata kanchan Bauhinia vahlii
Ata Annona squamosa Lata palash Butea soperba
Babool Acacia nilotioc Mahogany Swietenia mahogany
Bahera Terminalia bellirica Mango Mangifera indica
Bainchi Flacourtia indica Mohua Madhuca indica
Bamboo Bambusa arundihacea Mohul Mac Br. Var.latifolia
Bandar lathi Cassia fistuula Muktajhuri Acalypha indica
Bantulsi Ocimum canum Neem Azadirachta indica
Bael Aegle marmelos Manasa Opunita dillenil
Bettle nut Areca cootechll Nishinda Vitex negundo
Bhela Semecarpus anacardium Pakur Sicus infectoria
Bherenda Jatropha gossypifolia Palash Butea monosperma
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Bokul Mimudops elengi Parashu Cleistanthus collinus
Bot Ficus benghalensis Patari Abutilon indicum
Challa Holoptelea integrifolia Piasal Pterocarpus marsupium
Chalta Dillenia indica Pine Pinus aphremphous
Churchuri Crolon bonplandianum Piyal Buchanania lanzan Spr.
Ckakalda Anogeissus acuminata Peepal Piper longum
Coconut Cocos mucifera Punarnava Boerhaavia diffusa
Eucalyptus Eucalyptus Globus Putla Croton roxburghii
Gamar Gmmelina arborea Sheora Aegle marmelos
Guava Psidium guajava Sal Shorea robusta
Gurmar Gymnema sylvestre Segun Tectona grandus
Haritaki Terminalia chebula Sheora Streblus asper
Harjora Cissus quadrangularis Shimul Ceiba pentandra
Ishermul Aristolochia indica Shiuli Nyctanthes arbortristis
Joba Hibiscus rosa-sinensis Sindha Lagerstroemia parviflora
Jackfruit Artocarpus heterophyllus Simal Bombax indica
Jaam Syzygium cumini Siris Albizza lebbeck
Jeol Odina wodier Sisu Dalbergia sissoo
Jhao Casqarina equisitifdi Sonajhuri Swietenia macrophylla
Kadam Anthocephalus indicus Swet Santalum album
Kakmachi Solanum nigrum Tal Borassus flabellifer
Kala Musa paradisiaca Talmuli Curculigo orchiodes
Kalikend Diospyros exsculpata Tamal Cinnamomum tamala
Kalmegh Andrographis paniculata Tetul Streblus asper
Kamini Murrayo paniculata Thankuni Centella asiatica
Karabi Nerium indicum Tridaksha Tridax procumbens
Kend Diospyros melanoxlon Tulsi Ocimum sanctum
Kham alu Dioscorea bulbifera
Khejur Phoenix sylvestris
2: List of Scientific name of observed Faunal Groups.
Name of Faunal Scientific Name Name of Faunal Scientific Name
Birds Animals
Baran Owl Tyto alba Bat Pteropus mediu
Bengal Vulture Gyps Bengal Buffalo Canis aureus indicu
Common Pariah Kite Milvus migrar Cat Felis domesticus
Fowl Gallus domesticus Cow Bos indicus
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END NOTES: The spellings of the locations are based on the Map of West Bengal (Govt. of India copyright,
2005, TAC Publisher of Kolkata, based on Survey of India Map with the permission of Surveyer
General of India).
The format of references has been based on APA August, 2009 latest version, published by
American Psychological Association of Curtin University Library, Washington DC.
The botanical names have been collected from Samsad Bengali English Dictionary, January,
2008, published by Sishu Sahitya Pvt. Ltd., Kolkata, pp. 1072-1074.
House Crow Corvus splenders Dog Canis familiri
House Sparrow Passer domerticu Fox Lepus nigricollis
reficaudatus
Indian Myna Acridotheres Goat Capra hircus
Koel Eudynanyas
scolopacc
Jackel Canis aureus indicu
Owl Althene branna Langur Prebytis entellus
Pied Crested Cuckoo Clamator gacobinus Mongoose Herpestes edwardsil
nyula
Pigeon Columura livia Monkey Macaca mulatta
Ring Dove Streptopelia decaocto Mouse Musculus
Roufus Woodpacker Micropternu chyurus’ Squirrel Ratufa indica centralis
Sarus Crane Grus antigone Wolf Canis lupus pallipes
Tailor Bird Orthotomus sutoriu Insects
Veseringed Parakett Psitacula krameri Black Bee Bombus pennsylvanicus
White Breasted Water
Hen
Amaurornis
phoenicurus
Butterfly Papileo Krishna
Reptiles Fly Chameleon
Earthworm Lumbricina Cockroach Periplaneta anericane
Lizard Tiliqua scincoides Cricket Stridutation
Snail Helix aspera Fly Musca domestica
Tadpole Rana tirgina Lee Grass Hoper Periplanetaanericane
Toad Centipede Achatina fulica Scorpion Buthans tamulas
Water Snake Naza naza Wasp Mosquito Culexfatigans
White Ant Isopetera
Black Bee Bombus pennsylvanicus