International Journal of Mol. Ecol. and Conserv 2015, Vol.5, No.7, 1-10
1
Research Article Open Access
Tree Species Composition in Selected Sacred Forests in Nigeria
Daniel K.S.
Jacob D.E.
1
, Udeagha A.U.
2
1. Forestry and Natural Environmental Management Department, University of Uyo, Nigeria
2. Department of Forestry Technology, Hussaini Adamu Federal Polytechnic, Kazaure, Nigeria
Corresponding author email
International Journal of Mol. Ecol. and Conserv, 2015, Vol.5, No.7 doi: 10.5376/ijmec.2015.05.0007
Received: 10 Jun., 2014
Accepted: 16 Jul., 2015
Published: 28 Sep., 2015
© 2015 Daniel et al., This is an open access article published under the terms of the Creative Commons Attribution License, which permits unrestricted use,
distribution, and reproduction in any medium, provided the original work is properly cited.
Preferred citation for this article:
Daniel K.S., Jacob D.E. and Udeagha A.U., 2015, Tree Species Composition in Selected Sacred Forests in Nigeria,
International Journal of Mol. Ecol. and
Conserv, Vol.5, No.7, 1-10
(doi
Abstract
Eight sacred forests spread across two states (Akwa Ibom and Cross River) occupying the rain forest zone in Nigeria were
studied to ascertain their structures, species compositions, families and diameter at breast height (dbh) class of available trees in the
areas. The two states were independently studied using a multi-stage sampling procedure which employed cluster, simple random and
purposive sampling at different stages. Five 20 m x 20 m Temporary Sample Plots (TSP) totaling 2000 m
2
(0.2Ha) within the core of
each sacred forest were surveyed. All trees with diameter at breast height (dbh) ≥ 10cm encountered were identified and enumerated.
Identified trees were placed into various life-form spectra based on Raunkareir Life-form Classification Scheme while families were
classified as Very Common (VC), Common (C) and Not Common (NC) based on their availability among the 8 sacred forests. Site
Diversity/Richness Index (D) was also determined. Result indicates all the studied sacred forests were structurally complex as
expected of a tropical rainforest and sites in Cross River State expressed a three-stratum system. Abaam Itak sacred forest had the
highest number of species composition of 38 species with a diversity index of 12.12 and differing between 5 and 11 species,
including diversity index from other sacred. Also, Abaam Itak had the highest number of trees family (22) while Akai Mbiam had the
least tree family composition of 17 families. Futhermore, 12 families (35%) and 6 families (17.5%) were classified as Very Common
and Common respectively.
Euphorbiaceae
and
Fabaceae
were the dominant families in all studied sacred forests. The dominant dbh
class was 10 – 30 cm in all the studied sites except for Odim Akerot. This showed a usual preponderance of stem at lower size classes
thus revealing a typical inverse J-shape structure of the dbh class distribution. The results give an indication of good regeneration of
the constituent species and thus reinforced the hope that the various sacred forests if not destroyed can sustainably produce the
various indigenous species that are recklessly destroyed in other forest settings.
Keywords
Forest Structure; Tree species; Sacred forests; Conservation; Nigeria
Introduction
Sacred forests are forest areas which have been
conserved from open access situation in different
ways depending on the type. The term is also used in a
generic sense as a place that is venerated and held in
awe. While they may be a site of religious importance,
they also encompasses places that are of symbolic
significance where space, place, memory and spiritual
meaning come together and is valued for contemplation or
meditation (UNESCO, 1998).
All the plants and animals that inhabit these forests
according to Udo (1983), Liu et al., (2002), Telly (2005),
and Shengji (2005) are considered to be companions
of the god or ‘sacred living things’ in the god’s garden.
Thus, a violence to or disturbance of plants and
animals in the forest will be punished by the gods,
hence hunting, gathering and collection of both fauna
and flora species are strictly prohibited in there
.
The
traditional management concept of sacred forest is not
only consistent with the modern environmental
conservation practice, but has been its basis since the
belief in the sacredness of the forest and practices of
protection initiated from time immemorial, is still
playing an important role in the conservation of the
forest biodiversity the world over.
According to WRM (2002), it has been shown that
traditional systems of African culture, far from
constituting an obstacle to environmental protection,
are the best guarantee in the protection of ecosystems
and conservation of biodiversity. Experience shows
