Қызыл және жасыл жапырақты қасиетті өсімдік

Species of plant

Cordyline fruticosa is an evergreen flowering plant in the family Asparagaceae. The plant is of great cultural importance to the traditional animistic religions of Austronesian and Papuan peoples of the Pacific Islands, New Zealand, Island Southeast Asia, and Papua New Guinea. It is also cultivated for food, traditional medicine, and as an ornamental for its variously colored leaves. It is identified by a wide variety of common names, including ti plant, palm lily, cabbage palm.

It is a palm like plant growing up to tall with an attractive fan like and spirally arranged cluster of broadly elongated leaves at the tip of the slender trunk. The leaves range from red to green

In the Philippines, they are also known by names derived from the Proto Austronesian *kilala, "to know", due to its use in divination rituals. Cognates derived from that usage include Tagalog sagilala; and Visayan and Bikol kilála or kilaa, though in Central Visayas, this plant is called ti as. It was carried throughout Oceania by Austronesians, reaching as far as Hawaii, New Zealand (including the Kermadec Islands), and Easter Island at their furthest extent. A particularly important type of ti in eastern Polynesia is a large green leafed cultivar grown for their enlarged edible rhizomes. Unlike the ti populations in Southeast Asia and Near Oceania, this cultivar is almost entirely sterile in the further islands of eastern Polynesia. It can be propagated only by cuttings from the stalks or the rhizomes. It is speculated that this was the result of deliberate artificial selection, probably because they produce larger and less fibrous rhizomes more suitable for use as food. It was introduced to Europe as a houseplant in 1771.

It has many uses but it is most notable as one of the most important plants related to the indigenous animist religions of Austronesians. It is very widely regarded as having mystical or spiritual powers in various Austronesian (as well as Papuan) cultures. Among a lot of ethnic groups in Austronesia it is regarded as sacred. Common features include the belief that they can hold souls and thus are useful in healing "soul loss" illnesses and in exorcising against malevolent spirits, their use in ritual attire and ornamentation, and their use as boundary markers. Red and green cultivars also commonly represented dualistic aspects of culture and religion and are used differently in rituals. Red ti plants commonly symbolize blood, war, and the ties between the living and the dead; while green ti plants commonly symbolize peace and healing. Their ritual uses in Island Southeast Asia have largely been obscured by the introduction of Hinduism, Buddhism, Islam, and Christianity, but they still persist in certain areas or are co opted for the rituals of the new religions. Among the Palaw'an people, it is planted in burial grounds to prevent the dead from becoming malevolent spirits. In Indonesia, red ti are used similarly as in the Philippines. Among the Dayak, Sundanese, Kayan, Kenyah, Berawan, Iban and Mongondow people, red ti are used as wards against evil spirits and as boundary markers. They are also used in rituals like in healing and funerals and are very commonly planted in sacred groves and around shrines. The Dayak also extract a natural green dye from ti. During healing rituals of the Mentawai people, the life giving spirit are enticed with songs and offerings to enter ti stems which are then reconciled with the sick person. Among the Sasak people, green ti leaves are used as part of the offerings to spirits by the belian shamans. Among the Balinese and Karo people, ti plants are planted near village or family shrines in a sacred grove. Among the Toraja people, red ti plants are used in rituals and as decorations of ritual objects. They are believed to occur in both the material and the spirit worlds (a common belief in Austronesian animism). In the spirit world, they exist as fins and tails of spirits. In the material world, they are most useful as guides used to attract the attentions of spirits. The red leaves are also symbolic of blood and thus of life and vitality. Among the Ngaju people, ti plants were symbolic of the sacred groves of ancestors. They were also important in ritual promises dedicated to high gods. They were regarded as symbolic of the masculine "Tree of Life", in a dichotomy against Ficus species which symbolize the feminine "Tree of the Dead". Among the Tsembaga Maring people, they are believed to house "red spirits" (spirits of men who died in battle). Prior to a highly ritualized (but lethal) warfare over land ownership, they are uprooted and pigs are sacrificed to the spirits. After the hostilities, they are re planted in the new land boundaries depending on the outcome of the fight. The men involved ritually place their souls into the plants. The ritual warfare have been suppressed by the Papua New Guinea government, but parts of the rituals still survive. Among the Ankave people, red ti is part of their creation myth, believed as having arisen from the site of the first murder. Among the Mendi and Sulka people they are made into dyes used as body paint, and their leaves are used for body adornments and purification rituals. Among the Nikgini people, the leaves have magical abilities to bring good luck and are used in divination and in decorating ritual objects. Among the Kapauku people, ti plants are regarded as magical plants and are believed to be spiritual beings themselves. Unlike other magical plants which are controlled by other spirits, ti plants had their own spirits and are powerful enough to command other spiritual beings. Red plants are used in white magic rituals, while green plants are used in black magic rituals. They are also commonly used in protection and warding rituals. Among the Baktaman people, red plants are used for initiation rites, while green plants are used for healing. The Ok speaking peoples also regard ti plants as their collective totem. Among the Maenge people of New Britain, ti leaves are worn as everyday skirts by women. The color and size of leaves can vary by personal preference and fashion. New cultivars with different colors are traded regularly and strands of ti are grown near the village. Red leaves can only worn by women past puberty. Ti is also the most important plant in magic and healing rituals of the Maenge. Some ti cultivars are associated with supernatural spirits and have names and folklore around them. In Vanuatu, Cordyline leaves, known locally by the Bislama name nanggaria, are worn tucked into a belt in traditional dances like Māʻuluʻulu, with different varieties having particular symbolic meanings. Cordylines are often planted outside nakamal buildings. In Fiji, red ti leaves are used as skirts for dancers and are used in rituals dedicated to the spirits of the dead. They are also planted around ceremonial buildings used for initiation rituals. In Polynesia, green ti were cultivated widely for food and religious purposes. They are commonly planted around homes, in sacred places (including marae and heiau), and in grave sites. The leaves are also carried as a charm when traveling and the leaves are used in rituals that communicate with the species. Like in Southeast Asia, they are widely believed to protect against evil spirits and bad luck; as well as having the ability to host spirits of dead people, as well as nature spirits. In Aotearoa, certain place names are derived from the use and folklore of ti, like Puketī Forest and Temuka. The ti plants in Kaingaroa are known as nga tī whakāwe o Kaingaroa ("the phantom trees of Kaingaroa"), based on the legend of two women who were turned into ti plants and seemingly follow people traveling through the area. In the Philippines, the roots were used to flavor the traditional intus sugarcane wines of the Lumad people of Mindanao. In Polynesia, the leaves of the green leafed form are used to wrap food, line earth ovens and fermentation pits of breadfruit, and their rhizomes harvested and processed into a sweet molasses like pulp eaten like candy or used to produce a honey like liquid used in various sweet treats. In Hawaii, the roots mixed with water and fermented are also distilled into an alcoholic beverage known as okolehao. Fibers extracted from leaves are also used in cordage and in making bird traps. The consumption of ti as food, regarded as a sacred plant and thus was originally taboo, is believed to have been a daring innovation of Polynesian cultures as a response to famine conditions. The lifting of the taboo is believed to be tied to the development of the firewalking ritual. Ti is a popular ornamental plant, with numerous cultivars available, many of them selected for green or reddish or purple foliage.