We are in the process of constantly adding material and updating primary and secondary data. The website is inter-active and dynamic. It is visited by environmentalists and environmental historians from all over the world and is extensively used.

An important recent development from CPREEC’s effort is a “Project to study the Sacred Grove Ecosystem Service Assessment in inland plains of Tamil Nadu” from the Ministry of Environment and Forest, Government of India.

Dr. Nanditha Krishna was invited to Ise, Japan, to visit the Sacred Groves of the Shinto religion, which reveres natural resources: mountains, forests, waters and plants.

C.P.R. EnviRonmEntal EduCation CEntRE eCO-HeRITAGe.COMeNVIS Newsletter

From the ENVIS Desk...

April - June 2014, Vol. XIII, No. 1

In this issue From the ENVIS Desk ................................1

Sacred Totems of Indian Tribes..................2

News Clippings............................................5

Abstracts of Recent Publications.................6

Events ..........................................................8

ISSN : 0975 - 9387

The ENVIS Centre on the Conservation of Ecological Heritage and Sacred Sites of India at C.P.R Environmental Education Centre (CPREEC) has expanded the existing database on various aspects of Indian ecological heritage based on primary and secondary sources. The current database has listed

R 8834 Sacred Groves/Forests R 33 Sacred Water bodies (Rivers & Lakes)R 359 Sacred Water bodies (Manmade/artificial)R 69 Sacred PlantsR 56 Sacred AnimalsR 15 Sacred GardensR 39 Sacred Mountains/HillsR 36 Sacred Cities/SitesR 09 Sacred Seeds

From 2014, we will publish 4 newsletters which will be uploded on the ENVIS website.

Thematic Area: Conservation of ecological Heritage and Sacred Sites of India

Supported by

Ministry of environment , Forests and Climate Change, Government of India

,

Homepage of CPREEC ENVIS Centre.Web : http://www.cpreecenvis.nic.in

www.cpreecenvis.nic.in e-mail: cpreec@envis.nic.in2

eNVIS Newsletter CPReeC, Chennai

The term totem is of Ojibwe (North American)

origin. A totem can be defined as being an

object or symbol representing animals or plants

that serve as an emblem of a group of people

such as a family, clan, group, lineage or tribe that

serves as the link to their ancestry or mythic past

(Merriam, 2004). Totemism denotes a mystical

or ritual relationship among members of a specific

social group and a species of animals or plants.

However, totemistic beliefs are not restricted to

Native American and aboriginal people in North

America. They are also widely prevalent among

the people of Africa, Arabia, Asia, Australia,

Eastern and Western Europe and the Arctic polar

region

The term totemism also has a non-traditional

connotation. A person who is not a member of

a tribal group or clan but adopting a personal

spirit or animal helper can also be brought

under the definition of totem. This practice was

common during the New Age movement and the

mythopoetic men’s movement.

Totemism implies respect for and prohibition

against the killing and eating of the totemic

animals or plants. Underlying this practice is

the belief that the members of the group are

descendants from a common totemic ancestor

and thus are related. Such a group may adopt

the group symbol of unity which also becomes

the protector of the group. These totems hark

back to a mythical past during which a mystical

relationship existed between the tribe and the

totemic symbol.

The group that observes totemism is called the

totemic group. Each totemic group is clearly

differentiated from the other groups by its own

unique totemic symbol.

Totemism can also be defined as a complex of

varied ideas and ways of behavior based on a world

view drawn from nature (Dagba, et.al., 2013). The

totemic group has ideological, mystical, emotional,

reverential and genealogical relationship with the

totems. It is necessary to differentiate between

group and individual totemism (Encyclopaedia

Britannica).

There are various ways of viewing the totem for

they are considered as a companion, protector or

helper. It can also become an object of awe and

fear. Sometimes special names and emblems are

used to refer to the totem. There is a specific ban

on killing and eating the totem animal. Certain

totemistic rituals are always followed. A common

method of depicting the totem is to erect a totem

pole upon which the figure of the totem is carved

or painted.

In India, totemism is most widely practiced among

the tribal groups. The Santhals are an example of

a totemic group which is named after plants and

animals. The Kamar tribes have totemic groups

named after Netam (tortoise), Sori (a jungle

creeper), Wagh Sori (tiger), Nag Sori (snake) and

Kunjam (goat). Among the Todas of the Nilgiris

the buffalo is the totemic animal. The Toda’s

economy, culture, morality and naturally their

Sacred Totems of Some Indian Tribesby

M.Amirthalingam

April 2014 - June 2014 Vol. XIII, No. 1

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religious life revolves around the totemic animal

(Rivers 1906). In Maharashtra, the villages are

generally farmed by a biradari or kinship group

and even today we can find examples of the clan

name usually after a totem like Magar, Landage,

Vaji and More.

Another example that can be cited from

Maharashtra is that of the Koliya tribe. There

is a clear reference in the Jatakas to the Koliyas

having the Kol tree (Indian jujube) as the clan

totem (Kosambi, 1985, p.23). The same word also

means spider and fisherman. Prehistoric fishing

camps have been unearthed in Maharashtra

and the Koliya caste still continues to fish as an

occupation.

According to Kosambi (1964), in Maharashtra, the

pipal is the totemic tree of the Pimpleys. A later

Vedic Brahmin clan too is named as “Paippalada”

named after the pipal tree.

The Kadambas who ruled over present day

Karnataka sometime during the 4th and 5th

centuries A.D. derived their clan totem from

the kadamba tree. In fact, the kadamba tree is

still worshipped as a totem by the Gaadas and

other tribes of the Western Ghats (Kosambi,

1985, p.37).

Madhya Pradesh in India is the home of many

totemic groups such as the Gond, Bheel, Kol,

Aurand, Kammar and Saharia. The members of

these tribes are mostly illiterate and very poor.

Their main economic activity is the collection

of wild plants from the forests. The staple food

of the Saharia consists of sorghum (Sorghum

vulgare) maize (Zea mays) or sometimes wheat

(Triticum spp.), which they eat with salt and

some leafy vegetables. Some of the taboos that

these tribes observe are no marriages between the

members of the same clan. They do not even eat

the plant to which their clan name belongs.

The Umariya clan is associated with the Umar tree

(Ficus recemosa), Peepar Barodiya is associated

with the Pipal tree (Ficus religiosa), the Dhanik

clan is associated with the Dho plant (Anogerssas

latifolia), the Semariya clan is associated with

Semal plant ( Salmalia indica), Samria clan is

associated with San (Crotolana jucea), the Salaiya

clan is associated with Salai ( Boswellia serrata)

and Jhilmalia clan is associated with Siris (Albizzia

lebbeck). Some clans do not eat the flesh of the

totem animal. Some Munda tribes of Bihar state

are named after plants (Gupta, 1981).

The Sahyadri hills are the home of the Katkaris, a

poor poverty stricken forest tribe. They speak a

corrupt form of Marathi intermixed with Gujarati

words. They live chiefly on roots and herbs and

eat flesh. They eke out their living by working

as catechu-makers or as daily wage labourers or as

gatherers of fire wood. They worship gods such

as Chaide and Mhasoba. They also pay obeisance

to bhuts and pishachs (ghosts and demons). The

community does not have any priest and the

tribals themselves perform the marriage ceremonies

(http://archive.is/TgDvc).

The Mandla Kols of Central India have a number

of totemic sects or clans. The Bargaiyan are named

after a village called Bargaon, but they connect their

name with the bar or banyan tree and revere it. At

their weddings, a branch of this tree is laid on the

roof of the marriage shed and the food is cooked

on a fire made of the wood of the banyan and

served to all the relatives of the sect on its leaves

(Russell and Lai, 1995).

According the folklore of the Saharia tribe of

Central India, a marriage party once took shelter

under a pipal tree because it was raining. Within

a short time the branches and leaves of the pipal

tree arranged themselves closely to save the marriage

party from the heavy showers. Since this incident,

they have been worshipping the pipal tree. It is a

totemic tree of the Barodia clan of Central India

(Mandal, 1998).

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eNVIS Newsletter CPReeC, Chennai

Till today, the bilva tree is the totemic deity of the

guardians of the eastern Indian forests, the Santhal

tribals (Patnaik, 1993). From ancient times, vilvam

has been a totemic tree for Saivaites. It is always

associated with Lord Shiva.

It is also called Shiva’s Tree, tall, stern, austere with

dark leaves, and the trifoliate leaf which symbolizes

the three eyes of Shiva. It is said that offerings of

water sprinkled with these leaves at any shrine will

always remain fresh.

The Mahobia group, whose name is undoubtedly

derived from the town of Mahoba, has adopted the

mahua tree as their totem, and digging a small hole

in the ground they place in it a little water and the

liquor made from mahua flowers, and worship it

(Crooke, 1926).

According to Verrier Elwin, the Dumariyan clan

worships the cluster fig (Udumbara) tree for the

gift of a child (Gupta, 1991). The Chandan clans

of central India worship the sandalwood tree and

never harm it.

Even in mainstream Hinduism we can find

examples of totemic manifestation. Among the

Hindu pantheon of gods the vahana is the mount

or vehicle of the god or goddess. For example,

the vehicle of Brahma is the swan. It has been

argued by some authorities that the worship of

the humped bull in pre-Aryan times is evidence of

prehistoric worship of the proto-Shiva (Kosambi,

1985, p.18). And finally, the existence of Brahmin

gotras with names like Kaushika (from kusha grass)

and Bharadwaja (skylark, a bird) means that even

traditional Vedic Hinduism was not immune from

totemism.

Reference

Merriam-Webster online Directory and Webster’s

New World College Dictionary, Fourth Edition,

2004.

Dagba, B. I., L. N. Sambe and S.A. Shomkegh,

2013, “Totemic Beliefs and Biodiversity

Conservation among the Tiv People of Benue

State, Nigeria”, Journal of Natural Sciences Research,

Vol.3, No.8, pp.145-149.

The New Encyclopaedia Britannica, Vol. 26, p.

579, Chicago, 15th Edition.

Syed, A.J. ed., 1985, D.D. Kosambi on History and

Society: Problems of Interpretation, Department of

History, Bombay University, Bombay, p. 33.

River, W.H.R., 1906, “The Todas”, Macmillan

and Company, London, pp. xiii, 755.

Gupta, S.P., 1981, “Folklore about plants with

reference to Munda culture”, pp. 199 – 207, In

Glimpses of Indian Ethnobotany, (Ed.) S.K. Jain),

Oxford & IBH Publication Co., New Delhi.

Russell, R.V.and R.B.H. Lai, 1995, The Tribes

and Castes of the Central Provinces of India, Asian

Educational Services, New Delhi.

Mandal, Debabrata, 1998, Social structure

and cultural change in the Saharia Tribe, M.D.

Publications Pvt. Ltd., New Delhi.

Kosambi, D.D., 1964, The culture and civilization

of Ancient India in Historical outline, p.46.

Patnaik, N., 1993, The Garden of Life: An

Introduction to the Healing Plants of India, p.31,

Doubleday, New York.

Crooke, W., 1926, Religion and Folklore of

Northern India, pp. 404–18, S. Chand & Co., New

Delhi.

Gupta, S.M., 1991, Plant Myth and Tradition in

India, Munshiram Manoharlal Publications, Delhi,

p. 50.

April 2014 - June 2014 Vol. XIII, No. 1

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U.N. cultural agency Unesco on Sunday granted its prized World Heritage status to a prehistoric cave in southern France containing the earliest known figurative drawings.

Delegates at Unesco’s World Heritage Committee voted to grant the status to the Grotte Chauvet at a gathering in Doha, where they are considering cultural and natural wonders for inclusion on the U.N. list.

The cave in the Ardeche region, which survived sealed off for millennia before its discovery in 1994, contains more than 1,000 drawings dating back some 36,000 years to what is believed to be the first human culture in Europe. “Grotte Chauvet contains the earliest and best-preserved expressions of artistic creation of the Aurignacian people, which are also the earliest known figurative drawings in the world,” Unesco said.

The painted images include representations of human hands and of dozens of animals, including mammoth, wild cats, rhinos, bison, bears and aurochs. (In the AFP picture, a view taken last week shows paintings of some animal figures.) — AFP

“What is noteworthy is that there will be no dislocation of families living in the core park area”

The Great Himalayan National Park (GHNP) in Kullu district of Himachal Pradesh was accorded the Unesco World Heritage Site status on Monday. The Unesco World Heritage Site Committee at Doha in Qatar granted the status to the park under the criteria of “exceptional natural beauty and conservation of biological diversity.” The GHNP has now come in the league of Indian World Heritage Sites (WHS) such as the Taj Mahal, Ellora, Kaziranga National Park, Keoladeo National Park, Manas National Park, Nandadevi Biosphere Reserve and the Sunderbans. Boost for ecotourism

This would help in boosting ecotourism in the hill State, said Forest Minister Thakar Singh Bharmauri. What is noteworthy is that there would be no dislocation of villages or families living in the core park area and their rights had been recognised and would stay protected, he said. The Forest Minister said the GHNP was declared a National Park under the Wildlife (Protection Act), 1972, by the Himachal Pradesh government in 1999. A total of 832 plant species, representing 128 families and 427 genera, which cover 26 per cent of the total flora of Himachal Pradesh, have been recorded in the GHNP. It is also home to a number of threatened species, providing them with habitats critical to their survival. It supports self-sustaining populations of near-threatened, vulnerable and endangered species like leopard, Himalayan Black Bear, Royle’s Vole, Himalayan tahr, Himalayan serow, Himalayan goral, Himalayan musk deer, western tragopan and cheer pheasant. The endangered snow leopard and the critically endangered Red-headed vulture are also present. According to V.B. Mathur, director of the Wildlife Institute of India, the park has been inscribed under category 10 of the World Heritage Convention that covers areas that “contain the most important and significant natural habitats for in-situ conservation of biological diversity, including those containing threatened species of outstanding universal value from the point of view of science or conservation.” The inscription comes as recognition to the efforts at conserving and managing the unique natural heritage of the country, said a communication from S.K. Khanduri, Inspector-General of Forests (Wildlife), Ministry of Environment and Forests.

(With additional reporting by K.S. Sudhi)

Keywords: Great Himalayan National Park, World Heritage Site

News ClippingsHeRitage status foR cave dRawings (courtesy : the Hindu, doHa, June 23, 2014)

HimacHal paRk is now a woRld HeRitage site (courtesy : the Hindu, sHimla, June 24,2014

...................Abstracts of Recent Publications.................... Gopalakrishnan, P. and Srinivas, T. 2014, “Viewscape Assessment Framework for Protecting the Views of Sacred Monuments: Comparative Study of Srirangam and Thanjavur Religious Towns”, Creative Space (CS), Vol. 1, No. 2,pp. 193–211.

Sacred monuments represent layers of evolving traditional forms of architecture and city building that have together created a sense of place in our historic cities. Among the various sacred monuments Gopurams and Vimanams are significant landmark structures which form the image and identity for the historic temple towns of South India. Treating temple Gopuram and Vimanam as objects of worship inspired and influenced a variety of sacred activities and rituals performed in places around them. These sacred monuments have been built to be viewed and worshipped from far as well as near. The Gopurams, which once stood in centre of the settlement and dominated their surroundings, are now in danger of losing their visibility due to a variety of elements that obstruct the view. In the above context it is attempted to study the visual relationship between the sacred monuments and the places from where the views are available, so as to identify the most important views for protection. For this purpose, a review of literature related to assessment of quality views was undertaken. In order to protect the most important views, a ‘Viewscape Assessment Framework’ was used to assess the factors which affect (a) quality of views and, (b) quality of place from where the view is available The views cape assessment framework was applied in case of two important sacred monuments with differing visual characteristics. Major findings of the study reveal that the significance of view of the sacred monument depends on viewing location, its physical characteristics, number of potential viewers, background and foreground elements of the viewscape. This study also emphasizes the use of ‘View Assessment Framework’ for identifying and protecting the views of sacred monuments.

Key words: Views cape Assessment, Sacred monuments, View Preservation

Anish Babu VB, 1Antony VT, Binu Thomas, Prabhu Kumar KM, 2014, “Ficus spp. a valuable tree species in sacred groves”, Journal of Science, Vol4 , Issue 2, pp. 74-76. The present study highlights the occurrence of 8 species of Ficus such as F. benghalensis L., F. caulocarpa Miq., F. exasperata Vahl., F. heterophylla L. f., F. hispida L., F. microcarpa L. f., F. racemosa L. and F. religiosa L. from Sacred groves of Moonamkadavu, Kasaragod District, Kerala. This paper also discusses the importance of sacred groves for maintaining ecological balance.

Keywords: Ficus spp. Valuable tree, sacred grove, Kasaragod District, Kerala.

Rajasri Ray, Chandran, M. D. S., T. V. Ramachandra, 2014, “Journal of Forestry Research, Volume 25, Issue 1, pp. 21-28.

Sacred groves are patches of forests preserved for their spiritual and religious significance. The practice gained relevance with the spread of agriculture that caused large-scale deforestation affecting biodiversity and watersheds. Sacred groves may lose their prominence nowadays, but are still relevant in Indian rural landscapes inhabited by traditional communities. The recent rise of interest in this tradition encouraged scientific study that despite its pan-Indian distribution, focused on India’s northeast, Western Ghats and east coast either for their global/importance or unique ecosystems. Most studies focused on flora, mainly angiosperms, and the faunal studies concentrated on vertebrates while lower life forms were grossly neglected. Studies on ecosystem functioning are few although observations are available. Most studies attributed watershed protection values to sacred groves but hardly highlighted hydrological process or water yield in comparison with other land use types. The grove studies require diversification from a stereotyped path and must move towards creating credible scientific foundations for conservation. Documentation should continue in unexplored areas but more work is needed on basic ecological functions and ecosystem dynamics to strengthen planning for scientifically sound sacred grove management.

Jayapal, J. Tangavelou, A.C. and Panneerselvam, A. 2014, “Studies on the Plant diversity of Muniandavar Sacred Groves of Thiruvaiyaru, Thanjavur, Tamil Nadu, India”, Hygeia.J.D.Med.6 (1), pp. 48-62. Muniandavar Sacred Groves from Vaduvakudi at Thiruvaiyaru Taluk, Thanjavur district of Tamil Nadu was selected for floristic exploration to know the plant diversity of the vegetation, the availability of rare and endangered floras, the ecological significance, regeneration status and the anthropogenic pressures, to document the religious beliefs and spirituality and the participation of locals on conservation. In the present study, the flora of Muniandavar Sacred Groves comprises about 180 plant species belonging to 158 genera and 75 plant families, Key stone species available in the Sacred groves includes Anacardium occidentale, Borassus flabellifer, Ficus benghalensis that harbors a number of birds and other survival of many other species. Muniandavar sacred grove is in good vegetation status and the conservationists should take necessary action to protect this grove from plastic pollution. An environmental awareness programme is planned to conduct for the local

April 2014 - June 2014 Vol. XIII, No. 1

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people in order to safeguard this sacred grove from pollution.

Keywords: Sacred groves, Medicinal Plant, Anthropogenic Pressure, Key Stone species, Conservation.

Jeetendra Sainkhediya and Sudip Ray, 2014, “Studies On Sacred Groves of Nimar Region, Madhya Pradesh, India”, Indian Journal of Plant Sciences, Vol.3 (1), pp.64-69.

The Nimar region is situated in the southern western part of Madhya Pradesh and covering four districts namely West Nimar (Khargone), Barwani, East Nimar (Khandwa) and Burhanpur. Northern part of Nimar region is covered with Vindhyan scabs and Southern part with Satpura hill ranges. A study was carried out in Nimar region of Madhya Pradesh, India to explore the sacred groves of Nimar region. Sacred groves of Nimar region were served during 2010-2013 and observed 12 sacred groves in Nimar region. These sacred groves are important role in conservation of some RET plants. Some threatened plants are reported which are well protected in the sacred groves of the study area. Mentioning few of them are Didymocapus pgymae, Selaginella bryopteris, Ensete superbum (Roxb.)Cheesm., Centella asiatica (L.) Urban, Amorphophallus bulbifera (Roxb.) Blumea, Gloriosa superba L., Helicteres isora L., Ceropegia hirsuta Wight & Arnott., Costus speciosus (J.koen.)J.E.Sm., Amorphophallus paeoniifolius (Den.)Nic, Sarcostemma acidum (L.) R.Br.,Grewia tenax (Forsk.) Fiori, Grewia damine Gaertn., Grewia sapida Roxb. Ex. DC., Tinospora cordifolia (Wall.) Miers. Ex Hook. Keyword: Nimar Region, RET Plants, Sacred Groves, Floristic Elements

Laxman Singh Kandari, Vinod Kumar Bisht, Meenakshi Bhardwaj and Ashok Kumar Thakur, 2014, Environmental Systems Research, Vol. 3:16. Traditional and indigenous communities in India are of the religious belief that medicinal groves and plants are sacred in nature. Sacred groves (SGs) are patches of trees on forest land that are protected communally with religious zeal and connotations. These forest areas have been protected since ages by traditional societies and indigenous communities with their socio-cultural and religious practices. Sacred groves as a rule are treated piously. Sacred trees are prohibited from cutting and not axed except when wood is needed for the religious purposes like construction and repair of temple buildings or in cases like worshiping, death ceremonies and temple rituals. Thus, SGs carry direct and everlasting pious status and assist in maintaining social fabric of the society. From the present study it is concluded that, religious identification of medicinal plants and practices have influenced the folklore towards a sense of selfless services in the name the Gods. However, during the course of modernization, mechanization and globalization in the recent past has transformed and weakened both cultural and biological integrity.

Changes in social belief, modernization and erosion of cultural practices are some of the major factors contributing towards degradation of the ancient institutional heritage which need to be looked into.The present study is, therefore intended to propose management and conservation as an alternative strategy towards the sustainability of forests around human settlements and also an attempt to explore the role of SGs in conservation and management of different ecosystem services.

Keywords: Conservation; Ecosystem services; sacred groves; Sustainability; Traditional

Laxmi Rawat, 2014, Role of sacred groves in ameliorating microclimate: A case study of Nagdev temple forest of Pauri Garhwal, Uttarakhand Himalaya, India, International Journal of Biodiversity and Conservation, Vol.6(1) , pp. 50-58.

To show the role of sacred grove in rejuvenating the microclimate, a study was conducted at the temple forest of Nagdev area (Latitude 30° 8’ 30” N and Longitude 78° 46’ 25” East) of Pauri Garhwal in Uttarakhand Himalaya, India. Nagdev temple forest area was compared with a nearby (control) site, having relatively more biotic disturbances. Weather parameters viz. temperatures- maximum and minimum, wind velocity, rainfall, sunshine hours, etc. have been collected from both study sites, compiled for monthly and annual values and compared. Daily climatic variables showed significant differences in some of the parameters. There are marked variations in the range of daily observations of all the microclimatic parameters of both sites. Relative humidity values both at morning and evening hours have clear differences, similarly, maximum and minimum temperatures have also shown remarkable differences, particularly lower range of minimum temperature at control site was -7.1°C, whereas it was -2.8°C in the temple forest. There were more days (12 days) with minus temperatures at control site as compared to temple forest (4 days). Snowfall was also high in the control site as compared to temple forest; bright sun shine hours and wind speed values are more at control site than temple forest site. Vegetation of both sites was studied following standard nested quadrat method for trees, shrubs and herbs. Phytosociological parameters of the study sites reveal that tree, shrub and herb species were more in number at temple forest site than the control site. All phytosociological parameters of tree, shrub and herb species common at both sites also showed differences in these parameters at both sites. Surface soil of both sites were also analysed for physicochemical attributes of their replicate samples and compared. Average values of soil samples for their different attributes have also shown clear variations in their ranges at both sites.

Key words: Nagdev temple forest, Pauri Garhwal Himalaya, Uttarakhand, vegetation, soil, microclimatic data.

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eNVIS Newsletter CPReeC, Chennai

envis centre on conservation of ecological Heritage and sacred sites of india

C.P.R. Environmental Education Centre

1, Eldams Road, Alwarpet, Chennai - 600 018, Tamil Nadu, India.Phone: 044 - 24346526 / 24337023 Fax: 91 - 044 - 24320756E-mail: cpreec@envis.nic.in / cpreec@gmail.com Website: www.cpreecenvis.nic.in

envis team :

contact address :

Readers are welcome to contribute articles, photographs with details, news clippings, etc., pertaining to the Ecological heritage for publishing in our subsequent newsletters. Please send your views and opinions.

m. vaithiyanathan fowmitha Banu m. mariyappan Programme Officer Information Officer IT Assistant

events

dr. p. sudhakar Joint Director - Co-ordinator

International Conference on Biological, Environment and Food Engineering (BEFE-2014) August 4-5, 2014 Bali (Indonesia)4th to 5th August 2014, Bali, Indonesia

New Submissions are open and new Full Paper/Abstract/Poster can be submitted Till June 6, 2014. Topics of interest for submission include, but are not limited to: Chemical Engineering, Ecology, Biology, Agricultural Engineering, Food Engineering, Transport Engineering, Civil Engineering, Environmental Engineering and Technology, Pharmaceutical Sciences and Medical Sciences.

Organised by KUTA â BALI, INDONESIA and International Institute of Chemical, Biological and Environmental Engineering at CONFERENCE VENUE, IBIS Hotel - Kuta – Bali, Jl Raya Kuta No 77.

6th INTERNATIONAL CONFERENCE ON HUMANITIES AND SOCIAL SCIENCES.

6th to 7th June 2014 Kuala Lumpur, Malaysia

Faculty of Defence Studies and Management, National Defence University of Malaysia (NDUM) in conjunction with Prince of Songkla University, Thailand (PSU) will alternately organise the 6th ICHISS in June 6-7, 2014.

Enquiries: ichiss@upnm.edu.my, Web address: http://ichiss.upnm.edu.my Organised by: UPNM

BES and DICE Joint Symposium,Considering the Future of Conservation, 25 – 27 June 2014, University of Kent, UK.

We are pleased to announce our joint Annual Symposium with DICE (Durrell Institute of Conservation and Ecology), which is part of the School of Anthropology and Conservation at the University of Kent. This conference will bring together applied natural and social scientists, from both academic and NGO sectors, who are interested in high quality research that supports conservation policy/management decision making.

Our meeting will be symposium-style held over two and a half days, featuring world class plenary speakers and sessions grouped by key conservation themes. Our plenary speakers are inspirational individuals who will present their thoughts on the future of conservation. The symposium will be held at the scenic University of Kent campus, Canterbury.

Canterbury is an historic cathedral city and UNESCO World Heritage Site, located in the county of Kent, which is also known as the garden of England. Blean Woods, beautiful ancient woodland, is within walking distance of the symposium venue. The surrounding region is renowned for its calcareous grassland, wetlands and coastline, such as RSPB reserve at Dungeness and Sandwich Bay Bird Observatory. Keen on conservation? Then contact our Conservation Special Interest Group for ways you can get more involved.- See more at:

http://www.britishecologicalsociety.org/events/current_future_meetings/2014-annual-symposium/#sthash.k00UAdLq.dpuf

(Source : Conference Alerts. CPREEC does not accept responsiblity for the announcements or the bona fides of the organizers).