Every year, a monthlong ecologically important campaign/festival is held during which certain communities/tribes plant saplings of fruit-bearing trees. Which of the following are such communities/tribes?

Mentions Van Mahotsav as a year‑long community celebration to promote awareness about the value of trees and conservation—an example of an annual tree‑planting festival.

A student could check whether Van Mahotsav (or similar month‑long campaigns) is observed in Sikkim and whether local communities (Bhutia/Lepcha) participate by planting fruit trees.

Defines community forestry/social forestry as tree planting undertaken by local communities with community responsibility for protection.

Use this rule to infer that if Bhutia/Lepcha engage in community forestry in Sikkim, they plausibly may plant saplings (including fruit trees) during organised campaigns.

Recommends promoting eco‑cultural landscapes (gives Demazong Buddhist landscape, Sikkim as example) and participatory plantation for rehabilitation—linking local culture to tree planting.

A student could investigate whether Demazong/other Sikkim eco‑cultural initiatives include month‑long plantings involving Bhutia/Lepcha and whether fruit trees are emphasised.

Describes Lepcha‑community‑run ecotourism and local community management near Khangchendzonga, indicating organised community environmental activity in Lepcha areas.

One could look into activities of such community committees to see if they run annual ecological campaigns that include planting saplings (possibly fruit trees).

Gives an example (Bhil community) of a community tradition of coming together to plant thousands of trees as a duty toward the environment, showing precedent for communal ecological planting.

Apply this pattern to Himalayan/tribal communities: check whether Bhutia/Lepcha have analogous local traditions or festivals during which they plant saplings, especially fruit‑bearing ones.

Defines social/community forestry as tree‑planting undertaken by local communities on common or panchayat land with direct local participation.

A student could infer that tribal communities (like Gond/Korku) engaged in local forestry might include fruit trees in such community planting events and then check local festival calendars or reports for a month‑long campaign.

States community forestry aims to raise trees on community lands to provide benefits to the whole community, with seedlings often provided by forest departments but protection by community.

One could extend this by asking whether forest department programs supplying seedlings to communities emphasize fruit species, and then look for programme lists in Gond/Korku regions.

Explains categories of social forestry including rural/community and agro‑forestry, noting agro‑forestry combines trees and crops producing food, fodder, fuel and fruit.

A student might reason that community campaigns tied to social/agro‑forestry would plausibly include fruit‑bearing species and then check local agroforestry practice among Gond/Korku.

Lists fruit species obtained from forests (e.g., jamun, bel, ber, jackfruit, amla, tamarind), indicating forests/community lands do yield edible fruit species.

One could use a map or local vegetation knowledge to see if these fruit species occur in Gond/Korku areas and therefore are likely candidates for community planting during a campaign.

Gives an example (cashew) of practical planting timing and land preparation linked to seasonal cycles, illustrating how tree planting events are timed (e.g., monsoon) and planned.

A student could compare the timing of the month‑long festival to known planting seasons (monsoon/pre‑monsoon) to judge whether sapling planting of fruit trees during that festival is seasonally plausible.

Lists Irula and Toda together as tribal communities in the region, confirming these groups are relevant subjects for community/tribal ecological practices.

A student could combine this with information about local tribal customs or regional campaigns in Tamil Nadu to check if such festivals involve these specific tribes.

Describes tribal reverence for natural elements (trees, peaks) among the Todas, indicating cultural practices that could motivate tree‑planting or ecological rituals.

One could plausibly look for festivals or campaigns tied to sacred natural elements among the Todas that include planting or protecting trees.

Defines 'social/community forestry' as community‑led tree planting on community/panchayat land, highlighting a common organized practice where communities plant and manage trees.

A student might check whether local month‑long ecological campaigns in areas with Irula/Toda populations are organized as social/community forestry initiatives that include planting fruit saplings.

Explains categories of social forestry (urban, rural, farm, community) and notes community forestry involves planting on public/community lands (temple land, roadside, etc.), suggesting typical venues and actors for communal planting.

Using this, one could investigate whether the festival uses community land (temple grounds, village pasture) for planting fruit trees by local tribes.

Gives a concrete example of seasonal timing for planting (cashew grafts during monsoon July–August, land prep in pre‑monsoon), showing planting is commonly tied to seasonal/monthly schedules.

A student could compare the festival's month (if known) with appropriate planting seasons (monsoon vs. other months) to judge if sapling planting of fruit trees is agronomically likely during that festival.

Defines social/community forestry as tree‑planting undertaken by local communities with their direct participation, implying communities often engage in organized planting drives.

A student could check whether Sahariya/Agariya live in areas where social/community forestry campaigns are held and thus are likely participants in such organized tree‑planting events.

Explains community forestry practice where seedlings are provided by forest departments but protection/planting is the community's responsibility — a model used in many Indian states.

One could map Sahariya/Agariya habitation to states listed as successful in community forestry to infer likelihood of their involvement in planting saplings during campaigns.

Illustrates examples of involving local/tribal communities in participatory plantation and maintaining sacred groves, showing precedent for community-based ecological festivals/campaigns.

Using knowledge of similar participatory initiatives, a student could investigate whether the Sahariya/Agariya have local eco‑cultural or festival traditions that include tree planting.

Describes mango as a widely planted/tolerant fruit tree across much of India, indicating the kind of fruit trees commonly planted in community/agro‑forestry contexts.

A student could reason that if communities engage in tree planting, they might choose locally suitable fruit species (e.g., mango) and then check local species planted by Sahariya/Agariya.

Gives practical details on cashew planting and yield timelines, showing how fruit tree planting is organized and results tracked over years.

A student could use such crop‑specific planting timing to assess whether an annual month‑long campaign would be a plausible occasion to plant young fruit saplings like cashew in relevant regions.