Foreword Every person has association and some knowledge of plants. In addition to provide Oxygen, plants have been used for various purposes. Despite the fact that medicinal plants have an affluent narration of utilization in every culture but lacking substantial information on when or where plants first began to be used in healing of various ailments. Since, existence of human on earth, they have familiarized themselves with plants and have used them in a diverse ways throughout the ages. Primitive humans began to differentiate those plants species suitable for nutritional purpose from those with a definitive therapeutic action. This information has grown among humans and many plants have come to be used as drugs. Later on this traditional knowledge of indigenous communities about the surrounding plant diversity and the study of how the people of a particular culture and region make use of indigenous plants arose as branch of science known as ethnobotany India is one of the most religiously and ethnically diverse nations in the world with some of the most deeply religious societies and cultures. With over 84.4 million, India is having the largest population of the tribal assemblage in the world. Also in India, there are approx 45,000 species of wild plant out of which 9,500 species are ethnobotanically important species. Of these 7,500 species are in medicinal use for indigenous health practices. Different societies use plants according to their own beliefs, knowledge and previous experiences. Their knowledge about the use of the plants is usually not known to other societies or to scientists. These hidden areas need to be explored for our future generation.

John William Harshberger codified ethnobotany as ‘the study of plants used by primitive and aboriginal people ‘in a popular lecture on 4 December 1895. Later it was published in the Botanical Gazette in 1896 and now he is regarded as “Father of Ethnobotany”. Subsequently, Walter Fewkes (1896) adopted the word ethnobotany after Harshberger for the title of a research paper. Another term ‘Arboriginal Botany’ coined by Steven Powers (1873- 1875) was in use for about two decades before Harsh Berger. In brief, “Ethnobotany is the study of interrelations between primitive human cultures and the plants and animals in its environment, which is regarded as the branch of ethnobiology”. There are some other definitions of ethnobotany by various authors: Jones (1941) defined as “Ethnobotany is the study of interrelationship between man and vegetation”. Faulks (1958) considered it as “The total relationship between man and vegetation” in his book entitled “An Introduction to Ethnobotany” It was the first book specially published on ethnobotany. Schultes (1962) explained as “Ethnobotany is the study of relationships which exist between people of a primitive society and their plant environment”. Gadgil and Vartak (1976) considered it as “Branch of economic botany which deals with the role of plants in life and culture of arboriginals and tribal people”. Alcorn (1984) states “It is the study of contextualized plant use”. Wickens (1990) defined ethnobotany as “The study of useful plants prior to their commercial exploitation and eventual domestication”. According to Ford 1994, ethnobotany is concerned with a wide range of interest of plants in cultural and ecological context as men in his edited book “The Nature and Status of Ethnobotany”. According to Martin 1995, ethnobotany is the part of ethnoecology, which concerns plants. Turner 1996 was given the appropriate definition “the science of people’s interaction with plants”. In context of Indian ethnobotany the first book published by Jain, S.K., 1981 entitled “Glimpses of Indian Ethnobotany” and Dr. Jain (2001) defined ethnobotany as “It deals with the study of total natural and traditional interrelationship between man and plants and his environment”.

In the starting of twentieth century, the ethnobotany progressed from the untested compilation of knowledge to a bigger method and abstract reorientation. Nowadays, the ethnobotany practices need a spread of skills such as: Training on the identification and preservation of plant specimens Training on linguistic and sociology to understand local language and their family structure Training on the psychology and cultural or traditional about plants Training on pharmecology and medicobotany Ethnobotanists interact in a very broad array of analysis queries and practices, that don’t lend themselves to straightforward categorization. However, the subsequent headings arrange to describe a number of the key areas of recent ethnobotanical study.

Indigenous culture Indigenous means originating where it is found. If knowledge originates from, and is bound to local experiences, taking its local world not perhaps as the only one, but as the most relevant of all they know may be called indigenous. Indigenous knowledge is human lifeexperience in a distinct natural and cultural amalgamation within a unique local and timely setting. It is an authentic appropriation of being, meaning that this very process happens exclusively in a given locality at a given time. In the field of medicine, Chinese culture (indigenous) developed Acupuncture technique. An acupunturist places needles into the skin to balance out the flow of chi which is believed to be the energy that flows through the human body. In theory, Chi runs along 14 pathways called meridains and when a patient is injured, stressed, or ill, their chi is supposedly being blocked. By placing needles in the Meridians the patients chi is thought to be put back into balance. Like Chinese culture, indigenous culture of different places/countries occurs and have their own belief and methods. Indigenous cultures speak in various ways, for example we could speak from the perspective of our so-called ‘civilizations’ but how do we know that this perception is not contrary to the truth. We could speak on the basis of our traditional religious concepts but again these concepts may in reality be the opposite of what we believe. If we speak about the indigenous from the point of view of an anthropologist we arrive at a cold and empty language, a study that only pays attention to external and superficial matters, in the same way an anatomist analyses our inner organs or our bones but they are still a long way from knowing the reality. We believe that it is better to speak about indigenous cultures on the basis of their own reality, in relation to how they were as much as how they are now because in the course of time from yesterday to today many things have happened that are worth examining.

Before carry out any ethnobotanical work, first define the goal of the assignment or study before selecting the approach, which best suits the interests, budget and schedule. Most of the methods used in ethnobotanical studies are time taking and costly because several field trips are required in several seasons for covering different ritual occasions and seasonal farming activities which are continue for a number of years for completion of an assignment. In this way, an assignment may be very long or short as per selection approach of an ethnobotanist. Long-term assignment or projects may be continue for several years and they require sufficient financial input. When sufficient financial add and time does not available to accomplished long term assignments, in that case a Rapid Ethnobotanical Appraisal (REA) can be done.

Plants have played an important role in many mythologies and religions of the world and have been known for deep and sacred meanings throughout the ages. It is the symbolic representation of the old cultural traditions in the form of a tree across the world. Christmas tree in the Christianity and Bodhi tree in Buddhism are the example of tree featured in mythology. In most of the folklore, folktales and folk religion trees are often said to be homes of tree sprits. If history is traced, we will found that Druidism and Germanic paganism appear to have involved in religious conservational practices of sacred groves. Druidism is a nature based religion that was taught by Druids about 2000 years ago. The term druid itself possibly derives from the religeous word for oak. Therefore, the Druidism reconnects us with nature, our ancesters and ourselves by working with plants or trees. Trees are honored in Indian culture for their different beneficial characters like medicinal properties, food, fodder, maintaining hydrological cycle, moderate the climate etc. There are some trees that have attained more than a special benevolence in Hindu mythology. In Indian mythology number of plants have been given sacred value and worshipped by different cultures. Some important plants of sacred value have been discussed here.

India, the land of oldest civilization known through out the world for its vibrant cultures, faiths, lifestyle, traditions, rituals etc. which are interwoven with each other since time immemoral. Here people of different ethnic groups live together who speak different languages and dialects according to their religion and choice. Altogether, 68 million inhabitants belonging to 227 ethnic groups, comprising of 573 tribal communities exists in different part of the country. These people constitute 8.08% of the total population of India (1991 Census of India) and speaks <750 dialects that can be classified into one of the following three language families: Austro-Asiatic (AA), Dravidian (DR), and Tibeto-Burman (TB). When come to think of different tribal community’s inhabiting India, they can be easily divided into six major racial lineages i.e. - Negroid, Mongoloid, Proto-Australoid/ Austrics, Mediterranean or Dravidian, West Brachycephals and Nordic Aryans

Major Families This chapeter deals with indigenous knowledge on use of various plant species in traditional medicine, food, dye, wood and in tanning etc. Malvaceae The family Malvaceae is also known as Mallow family, characterised by mainly shrubs and herbs. The plants of this family frequent have stellate trichomes, persistant sepals, epicalyx present, stamens numerous and monadelphous, anthers monothecous, carpels 5 or more. Abroma angusta (Devil’s Cotton) Paste of the leaf is applied to heal wounds and to relieve joint pain or back pain. Young shoots are used as food. Roots are used to cure itching. Abutilon indicum (Kanghi) The whole plant is used to make brooms. Plant also has medicinal value and its sap is used against ulcer, leprosy, piles, dysentery and fever.

Plates of Wild EthnomedicinalPlants of India