The Galo are a central Eastern Himalayan tribe, who are descendants of Abotani and speak the Tani Galo language. The Galo people primarily inhabit West Siang, Lepa Rada, and Lower Siang districts of modern-day Arunachal Pradesh state in northeastern India, but they are also found in the southwestern side of East Siang district, the southeastern side of Upper Subansiri district, as well as in some small pockets in Itanagar. Other names which have been used to reference the Galo in the past include Duba, Doba, Dobah Abor, Gallong Abor, Galong, Gallong Adi, etc. The Galo have been listed as a scheduled tribe under the name Gallong since 1950. Folklore in relation to resource use and management The fact that Turi or eri, according to Galo's wisdom, can be the common ancestor of Tani (the first human-being and the ancestor of human-beings), Taki (the ancestor of spirits) and Tanyo [the ancestor of cat families which include (tiger), Nyopak-takar (leopard), Nyoke (Panther), Nyoli, Nyomuk, Nyoji (various species of wild cats)] signifies the harmonious relationship that the Galo society shares with other living and non-living forms. As the saying goes, That is, ‘O human! What worth is human life when forests without flora and fauna, rivers without fish’. Instead of assuming themselves as the ‘possessor’ of nature, their core world view of ‘community of beings’ places resource use and its management, apart from providing material sustenance, as a binding agent between human-nature relationship, human-human relationship and human-nature-supernatural relationship. Moreover, resources also act as a metaphysical medium to appease supernatural beings/spirits. Nature, according to Galo’s worldview, has also unknown and destructive dimensions. Thus, periodic rituals with respect to land, water and forests becomes mandatory to pacify the anger of this incomprehensible element of nature, which manifests in the form of spirits. The constant squabbling over the ownership of land between Tani (the mythical forefather of the Galos) and Taki (the spirit brother of Tani) led to division of ownership of resources: the domesticated ones (one owned by humankind) and the wild ones owned by ethereal beings/spirits. In order to resolve the conflict, Donyi Jilo, a respected priest, intervened and divided the land into momen (the domesticated one) and modir (vertical/land not suitable for human use). Moreover, he explicitly instructed both the beings not to intervene in each-other’s land. However, the Galo people hold the notion that Taki's descendent groups namely, the Doje, Yapom, Pomte-