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Indigenous Water Knowledge: Religious Values and Cultural Practices

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Indigenous and Local Water Knowledge, Values and Practices
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Abstract

The world’s oldest human civilizations developed near major water systems. The same custom was followed in the Kumaon region of the Uttarakhand state in Indian Himalayas. The traditions of water management were established and developed by the inhabitants according to the local ecological knowledge, environment, and available resources, in which understanding of their geographical circumstances and foresights were inherent.

The mountain communities of Kumaon acquired knowledge of the nature of water sources according to the geography of the Himalayas for hundreds of years and developed indigenous techniques for water conservation accordingly. The terrain of the Himalayas is very diverse, so the water harvesting systems also vary, the availability of water in the Lesser Himalayas is very arduous, and so this part has rich religious, cultural, and social traditions of water conservation. The people of Kumaon implemented the knowledge and instructions received from the holy religious texts. In the tradition, water management was not considered a mere technical job, but it was taken as a cultural work and was governed by socio-religious values. Traditional rules for usage with water conservation were kept intact by the societies, where non-compliance with traditional rules was considered a sin.

The consciousness of water harvesting in the region has been there since ancient times. People had discovered the significance of water and well-built cultural, religious, social, and scientific methods for its use. The importance behind the conservation of water is the difficult geographic terrain of the Lesser Himalayas where water is not readily available so the water was given the form of divinity.

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Notes

  1. 1.

    Rig-Veda 1/23/19…

  2. 2.

    Ibid. 5–83-4

  3. 3.

    Mishra, Dr. Anant Ram. 2002. Jal me Kumbhkumbh me Jal Hain, Ed. Janak Pande, Social Development, APH Publishing Corporation, New Delhi, pp. 212–214.

  4. 4.

    Rawat Ajay and Sah Reetesh. 2007. Parvatiya Sanskriti Me Jal Parampra in Explorations of Indian History, Ed. Rizavi SNR & SZH Jafri, UP History Congress, Anamika Publishers and Distributors, New Delhi, pp. 394–406.

  5. 5.

    Anil Agarwal, Sunita Narayan. 1997. Dying Wisdom, Centre for Science and Environment, New Delhi, p-13.

  6. 6.

    Agni Puran 282–6-Page 570, https://ia902802.us.archive.org/27/items/agni-puran_201810/agni-puran.pdf.

  7. 7.

    Ling Purana 35–13, https://ia801906.us.archive.org/9/items/puran_ling/Ling.pdf.

  8. 8.

    Matsya Purana 154:512.

  9. 9.

    Ajay S. Rawat. 2000. Managing Environment, Sherwood College, Nainital, p-37.

  10. 10.

    Ajay S. Rawat. 1999. Forest Management in Kumaon Himalaya, Struggle of the Marginalized People, Indus Publishing Company, New Delhi, p-13.

  11. 11.

    M.P. Joshi, Uttaranchal (Kumaon-Garhwal) Himalaya an Essay Historical Anthropology, Sri Almora Book depot, Almora, India, 1990, p-36.

  12. 12.

    M.P. Joshi, Uttaranchal Himalaya Samaj, Sanskriti, Itihas Evam Puratatva, Sri Almora Book Depot, Almora, p-15.

  13. 13.

    M.P. Joshi, op.cit., p-44.

  14. 14.

    Shiv Prasad Dabral, Uttarakhand ka Itihas (Kumaon ka Itihas), Veer Gatha Prakashan, Dogadda, Garhwal, Vol. -10, Smvat-2044, pp-54-55.

  15. 15.

    Harikrishna Raturi. 1998. Garhwal ka Itihas, Bhagirathi Prakashan Grah, Suman Chowlk, Tehri Garhwal, p-215.

  16. 16.

    Badridutt Pandey. 1990. Kumaon ka Itihas, Sri Almora Book Depot, Almora, p-429.

  17. 17.

    Ajay S. Rawat.1989. History of Garhwal, Indus publishing Company, New Delhi, p-94.

  18. 18.

    Rawat Ajay and Reetesh Sah. (April 2009). Traditional knowledge of water management in Kumaon Himalaya, IJTK Vol.8 (2) pp. 249–254.

  19. 19.

    Ibid. pp. 249–254.

  20. 20.

    Ibid.

  21. 21.

    Rawat Ajay and Sah Reetesh. 2007 op. cit. pp. 394–406.

  22. 22.

    Pahadi Ramesh Ed. Kumaoon ki Aitihaasik Naule, Jal Sanskrti Issue-3, Lok Vigyaan Sansthaan, Dehradun,p 3–15.

  23. 23.

    Rawat Ajay and Sah Reetesh. 2007 op. cit. pp. 394–406.

  24. 24.

    Rawat Ajay and Reetesh Sah. (April 2009). op. cit. pp. 249–254.

  25. 25.

    Rawat Ajay and Reetesh Sah. (April 2009). op. cit. pp. 249–254.

  26. 26.

    Ibid. pp. 249–254.

  27. 27.

    Ibid. pp. 249–254.

  28. 28.

    Rawat Ajay and Sah Reetesh. 2007. op. cit. pp. 394–406.

  29. 29.

    Rawat Ajay and Reetesh Sah. (April 2009). op. cit. pp. 249–254.

  30. 30.

    Purohit Bhagavati Prasaad. 2002. Gharat Eds. Puran Bisht & Ashutosh Upaadhyay, Himantar, Lok Vigyaan Sansthaan, Deharaadun, Issue- 8, p-9.

  31. 31.

    Matrila Chowka-Gauri, Padma, Sati, Savitri, Vijaya, Jaya, Megha, Devasena, Sval, Swadha, Dhuti, Pusti, Thusti, Lokmatri, Senani, Kuldevi these sixteen matrikas (goddesses) are depicted in this Matrika Chawka (board). Matrika in the Kumaon region is necessary to use it in all auspicious works, worship of gods, and rituals. In this, 16 matrikas are marked on one wooden board and these matrikas are marked in a symbolic form. In this, Lord Ganesha is also created on the right side. It is the one of the main main form of the folk art of Uttarakhand.

  32. 32.

    Rawat Ajay and Sah Reetesh. 2007. op. cit. pp. 394–406.

  33. 33.

    ** Prasad or prasada (Sanskrit: ‘favour’ or ‘grace’) in Hinduism, food and water offered to a deity during worship (puja). It is believed that the deity partakes of and then returns the offering, thereby consecrating it. The offering is then distributed and eaten by the worshippers. The efficacy of the prasada comes from its having been touched by the deity.

  34. 34.

    Sah Reetesh. 2003. Kumaun Mein Jal Prabandhan: Saanskrtik Parampara, Sharad Nanda, Dr. Ajay Rawat Et. al Nainital, Sharadotsav Samiti, District Administration, Nainital. p 49.

  35. 35.

    Rautela Piyush. 2000. Water Resources in the Himalayas Harvesting, Traditions and change, Concept Publishing Compnay, New Delhi, Page 40.

  36. 36.

    Sah Reetesh. 2004. Kumaun Kshetra me Jal Prabandhan ka Itihs, Unpublished Thesis, Kumaun University, Nainital, p-70.

  37. 37.

    Upadhyay Ashutosh. 2003. Pani Parampara Ke Yaad Dilaate Naule, Jal Biradari, Center for Science and Environment, Volume 2, No. 4, February–March p. 7.

  38. 38.

    Sah Reetesh. 2003. op.cit., p 49.

  39. 39.

    Ibid., p 49.

  40. 40.

    Rawat Ajay and Sah Reetesh. 2007, op. cit. pp. 394–406.

  41. 41.

    Rawat Ajay and Sah Reetesh. 2007. op. cit. pp. 394–406.

  42. 42.

    Sir Pannalal. 1920. Kumaon Local Customs, Superintendent Government Printing Press, United Provinces, Allahabad, Page 6–7.

  43. 43.

    Joshi Pandit Acharya Ghananand 0.1996. Ed. Vivaah Paddhati Darpan (Kurmanchali Reeti ke Anusar), Himalaya Publications, Hathras, Aligarh-01 ed. page 47.

  44. 44.

    Sir Pannalal, op.cit., p 7.

  45. 45.

    Sah Reetesh. 2003. op. cit. p 49.

  46. 46.

    Ibid.

  47. 47.

    Lingam Hindu Symbol, https://www.britannica.com/topic/lingam, retrieved on 4 April, 2022.

  48. 48.

    Rawat Ajay and Sah Reetesh. 2007. op. cit. pp. 394–406.

  49. 49.

    https://www.artofliving.org/mahashivratri/bilva-patra retrieved on 01/04/2022.

  50. 50.

    Rawat Ajay and Sah Reetesh. 2007. op. cit. pp. 394–406.

  51. 51.

    Ibid.

  52. 52.

    Ibid.

  53. 53.

    Ibid.

  54. 54.

    Ibid.

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Sah, R. (2023). Indigenous Water Knowledge: Religious Values and Cultural Practices. In: Basu, M., DasGupta, R. (eds) Indigenous and Local Water Knowledge, Values and Practices. Springer, Singapore. https://doi.org/10.1007/978-981-19-9406-7_7

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