1.2 Contact details of resource persons and institutions involved in the assessment and documentation of the Approach

Name of the institution(s) which facilitated the documentation/ evaluation of the Approach (if relevant)

National Soil Services Center, Department of Agric (National Soil Services Center, Department of Agric) - Bhutan

1.3 Conditions regarding the use of data documented through WOCAT

When were the data compiled (in the field)?

15/07/2023

The compiler and key resource person(s) accept the conditions regarding the use of data documented through WOCAT:

Yes

2.1 Short description of the Approach

A sacred grove is considered to be the home of the Local Deity of a region and is revered and protected by the people with respect and dedication. Here, a sacred grove of trees and undisturbed ground surround a majestic blue pine that is believed to be more than 350 years old.

2.2 Detailed description of the Approach

Detailed description of the Approach:

A sacred grove is considered to be the home of the Local Deity of a region and is revered and protected by the people with respect and dedication. Here, a sacred grove of trees and undisturbed ground surround a majestic blue pine that is believed to be more than 350 years old.
The distinct feature of the approach is that it is undertaken by an informal group borne out of pure faith and dedication to their local hero and legend. In this case, people protect and conserve a particular sanctuary the size of two football pitches. Trees surround it with important signs and symptoms considered to serve the purpose of sacred offerings to the deity that saved the people of that locality in the 17th century AD.
In the middle is a tall blue pine tree that holds a prayer flag on its crown which is renewed once a year. It is believed to have been planted some 350 years ago to mark the victory of the people of Haa against Tibetan invaders. The victory of the Haaps was guaranteed by the magic and Herculaneum feat of Ap Chhundue who is said to have defeated every Tibetan soldier with a single slash in that very ground.
To revere him for his extraordinary deeds, people celebrate two types of occasions, decorating the surrounding trees and encircling the middle tree singing and citing words of praise to Ap Chhundue while holding a sword in one hand and a circular shield in another. The village's Pawo (oracle) performs his rituals, foretells the general predictions and warnings (if any) for the coming year, and suggests remedies and tips for a fruitful year ahead.
During the occasion, the trees that grow around are tied with colourful prayer flags and scarves. Different shapes and sizes of ritual cakes are made and kept in front of the sacred tree and a set of prayers is conducted by the monks led by the head lama of Haa Rabdey (monastic school). The sacred tree in the middle and other trees are included among the ritual cakes and have to be equally mentioned in the prayers that the monks recite. That is why these trees are left untouched.
As per the grandson of their former Ap Pawo (Astrologer/ Oracle) who never missed the events happening in that haven, he saw a connection and coexistence of three different backgrounds with one goal in mind, which was to preserve that sacred place and continue to pass it on to future generations.

In conclusion, the people of Haa not only preserve their culture and identity, but also preserve and promote the natural environment. No wonder Haa Dzongkhag (State) is still under 80% forest cover - contributing to a carbon-negative nation.

2.3 Photos of the Approach

2.4 Videos of the Approach

2.5 Country/ region/ locations where the Approach has been applied

2.6 Dates of initiation and termination of the Approach

2.7 Type of Approach

• traditional/ indigenous

2.8 Main aims/ objectives of the Approach

The main aims/objectives of the approach are:
1) Maintaining the sanctity and sacredness of the place.
2) Protect sacred trees believed to hold important historical imprints.
3) Promote and preserve cultural and historical significance of the place through worship of the sacred trees and rocks in the place.
4) Strengthen and improve coordination and cooperation among different villages of the region.

2.9 Conditions enabling or hindering implementation of the Technology/ Technologies applied under the Approach

3.1 Stakeholders involved in the Approach and their roles

3.2 Involvement of local land users/ local communities in the different phases of the Approach

	Involvement of local land users/ local communities	Specify who was involved and describe activities
initiation/ motivation	self-mobilization	It all started in the 17th Century after local people decided to make offer and worship the sacred battle ground.
planning	self-mobilization	No other people or policy makers were involved in planning.
implementation		The local people implemented this approach of protection and preservation of the natural environment
monitoring/ evaluation	none
	none

3.3 Flow chart (if available)

3.4 Decision-making on the selection of SLM Technology/ Technologies

Specify who decided on the selection of the Technology/ Technologies to be implemented:

• land users alone (self-initiative)

Explain:

The approach is a non-formal self initiated cultural practice that is being passed down from forefathers to younger generation.

Specify on what basis decisions were made:

• personal experience and opinions (undocumented)

4.1 Capacity building/ training

Was training provided to land users/ other stakeholders?

No

4.2 Advisory service

Do land users have access to an advisory service?

No

4.3 Institution strengthening (organizational development)

Have institutions been established or strengthened through the Approach?

• yes, a little

Specify the level(s) at which institutions have been strengthened or established:

• regional

Describe institution, roles and responsibilities, members, etc.

This approach brings together different sectors of Haa Dzongkhag to celebrate amd honour the local deity of Haa on the ground where sacred groves of forest is protected.

4.4 Monitoring and evaluation

Is monitoring and evaluation part of the Approach?

No

4.5 Research

Was research part of the Approach?

No

5.1 Annual budget for the SLM component of the Approach

If precise annual budget is not known, indicate range:

• < 2,000

Comments (e.g. main sources of funding/ major donors):

The main donor for the preservation of culture to conserve the Nature through protecting the area is Culture sector of the Dzongkhag Administration.

5.2 Financial/ material support provided to land users

Did land users receive financial/ material support for implementing the Technology/ Technologies?

No

5.3 Subsidies for specific inputs (including labour)

• none

If labour by land users was a substantial input, was it:

• voluntary

5.4 Credit

Was credit provided under the Approach for SLM activities?

No

5.5 Other incentives or instruments

Were other incentives or instruments used to promote implementation of SLM Technologies?

No

6.1 Impacts of the Approach

6.2 Main motivation of land users to implement SLM

6.3 Sustainability of Approach activities

Can the land users sustain what has been implemented through the Approach (without external support)?

• yes

If yes, describe how:

This approach of protected area has been passed down for generations dating back to 17th century and with strong and undying belief, it will sustain without external support.

6.4 Strengths/ advantages of the Approach

Strengths/ advantages/ opportunities in the land user’s view
Preservation and promotion of culture and traditions
Paying tribute and respects, which ultimately leads to blessings and protection ensured by their local deity.
Prevention of uncontrollable calamities and disasters.

Strengths/ advantages/ opportunities in the compiler’s or other key resource person’s view
Improvement of unity and cooperation among and within local communities.
Unique culture and custom which provides unique identity to the local people.
Intense respect, connection and harmony with nature and unseen forces.

6.5 Weaknesses/ disadvantages of the Approach and ways of overcoming them

Weaknesses/ disadvantages/ risks in the land user’s view	How can they be overcome?
Lack of belief and interest in such beliefs by younger generation.	Parents must retell the legendary history and restore faith in young minds.
Diminishing of the faith and customs passed down from forefathers.	Spark faith and interest through stories and proofs.
Lack of cooperation among and within local communities.	Must make it a formal group in future.

Weaknesses/ disadvantages/ risks in the compiler’s or other key resource person’s view	How can they be overcome?
Lack of written accounts and documents.	Must start drafting general charter of the informal group.
Lack of proper hierarchy and coordination of events related to the approach.	Must have a formal association.
Lack of funds and budget for general coordination and celebrations during the workshop of the sacred grooves.	Provide funds for continued preservation of the natural habitat of the place.

7.1 Methods/ sources of information

7.2 References to available publications

Title, author, year, ISBN:

n/a

Available from where? Costs?

n/a

7.3 Links to relevant information which is available online

Title/ description:

n/a

URL:

n/a