<p>The Garos of Baghmara Reserved Forest (BRF) in North-East India (NEI) perceive any human activity, including cash cropping of areca and cashew, as harmful to the sacred landscapes amid changes in socio-cultural realm. When humans, particularly forest dwellers, are recognised as a primary cause of ecological destruction, the environment friendly indigenous practices become significant. In the context of a previously colonised world, sacred groves can be seen as a conduit for uncovering the ontologies and epistemologies of native peoples that were disregarded by colonial policymakers, scientists, and botanists. Decolonial engagement, prioritising indigenous epistemologies and ontologies, offers insights into existing environmental practices distinct from Western knowledge and discourses. In this light, I introduce non-Western epistemologies for thinking about conservation and environmental ethics prevalent in BRF in NEI, in the interest of a comprehensive appreciation and recognition of indigenous ecological knowledges through fragmented and entangled practices. By engaging in the Garo animist practices of <i>Asi Raka</i> and <i>Jong·dik</i>, I demonstrate that tribal indigenous forest dwellers of BRF have been engaging in decolonial practices by maintaining and preserving sacred landscapes, revealing the interweaving of Christian beliefs and indigenous religious practices. In addition, the paper demonstrates that the beliefs and practices associated with Songsarek provide ontologically distinct avenues of engagement with the landscape, differing from modern-day epistemologies employed in conservation.</p>