MARK YOUR PRESENCE IN THE ACADEMIC WORLD. JOIN PERMANENT BLUE TO FULFIL YOUR INTELLECTUAL PURSUIT.

The Indian collection with Slovene Ethnographic Museum Ljubljana (hereon referred to as SEM) has some rare prints and photographs from early 20th century India which open a set of discourses around colonialism and upper caste Hindu nationalism and the patriarchal structures embedded within these. The stylistic features seen in these images are a product of the social cultural milieu they come from and it is impossible to examine the aesthetics of these in isolation. The imagery seen in these prints is a repercussion of the discourses of colonialism and nationalism which continue to remain imperative in the Indian context till date. This paper attempts to examine this imagery as part of a continued dialogue in Indian social and cultural history and raise concerns around what was consciously excluded, that which has been suppressed and subjugated since long, while also seeing the formalistic aspects of this visual language as non-deterministic and grafted upon the indigenous aesthetics of the colonised at the cost of a complete breakdown of the latter.

Keywords: Indian bazaar art, Propaganda prints, Formalistic analysis, Nationalism, Colonialism, Gender, Gaze

The Yaudheyas were one of the prominent republican tribe of ancient India who were settled at and around modern Rohtak in Haryana when they started issuing copper coins of bull-elephant type from about the middle of the second century BCE the evolution of which can be traced from pieces bearing the Brahmi legend yaudheyānām only on the obverse which subsequently developed to yaudheyānām with bull on the obverse and elephant on the reverse and ultimately to yaudheyānām bahudhāñake with bull tied to railed sacrificial post on the obverse and elephant with nandipada and banner on its back on the reverse. These coins have been found from various places at and around Rohtak. Some recently discovered coins throw fresh light on their history and polity and form the subject of this paper.

Keywords: Bull-elephant type, Chakra-type, Rohtak, Yaudheya, yaudheyānām bahudhāñake.

The modern Erān village was known as Erikīn, Erkīn and Eraknyā in ancient times, which reference are found in various inscriptions and coins reported from Erān and vicinity. The ancient mound of Erān situated on the banks of the river Bina. British Captain T.S. Bert first discovered Erān in 1838 AD. Later General Alexander Cunningham conducted a detailed survey of the place in 1874–75 AD, during which he had found a number of inscriptions, coins and remains of temple architecture.1 Erān has been witness to the gradual development of various human cultures and traditions since ages. Various archaeological remains have been found in excavations belong to the prehistoric period, proto-historic period and historical period.2 The Mauryas, Sungs, Satavahanas, Śaka-Kshatrapas, Nagas, Guptas, Hunas, Kalchuris, Chandelas, Paramaras and various local dynasties dominated the Erān region.3 Erān was established as a center of political importance during the period of Śaka-Kshatrapa and Gupta period.4 A number of Sāti records from the Gupta period to the Medieval period have been found in Erān . The text of some new Sāti inscriptions received recently has been deciphered in this research paper, which throw light about political, social, religious, cultural and fine arts of that time.

Keywords: Sāti, Society, religion, Inscription, Traditions, Language etc.

The present world as known to its extant humanity is a group of a few continents – distanced and dispersed, with some geographic and climatic similarity or difference with races who have distinct physical features and at different stages of material progress and varied levels of human development index – in terms of health, education, economy and life expectancy and now quality of environment, etc. However, except for the new countries – resulted, invaded and occupied by the old world residents through explorations, expeditions and trade and subsequent schemes of deceit, exploitation, subjugation and colonization; the majority of world shows signs of baggage of past through its art, architecture, science, literature and performances and arises curiosity about its past – leading to questions, who the people then were, how they lived, dressed, ate, celebrated, united, fought, mourned, travelled and communicated. To address, record, retain and transmit the virtues and disasters of the past – human made and nature induced, societies established a slew of institutions such as libraries, archives, academies, institutes, societies, and museums. And of course educational institutions played a parallel role in study, research, publication, transmission, interpretation and promotion of the past … an academic subject called – History, presumed boring at school, for the difficulty to relate a bygone topic to the present and make it appeal relevant to the tender and inexperienced minds of playful age.

Keywords: heritage, interpretation, material culture, nostalgia, purpose

India is land of exotic and amorous puzzle to outside the world. It is the symbol of unity in diversity which consist multi- cultural, multi- regional, multi-lingual and multi- religions. From many countries of the world the travellers visited for varied reasons to India in general and Andhradesa in particular to know the traditions and customs. They stayed, they saw and they recorded the typical conditions of Andhradesa had been elucidated by travellers in their travelogues. The records of travellers are very useful to have a thorough understanding of the social history especially the indigenous habits, customs, cultures, division of the society, the life styles of the natives, their food habits and intoxicants. Food is the essential substance to all living things and also part of culture. For that reason while writing the travel accounts the travellers recorded the cuisines, food manners and victuals which are available in this geographical region. The present paper has been made an endeavour and focus the light on travel accounts which referred the culinary practices, common eating habits, eating manner of Kings and Princes, Brahmins mode of eating, food restriction of Vaishyas, eating system of other castes, food habits of Dalits, items of vegetarians and non-vegetarians, food for charity, chewing of betel with areca nut, curries of Moors and Hindus, food restrictions, intoxicant beverages, the regional variations in the consumption of food stuffs.

Keywords: Gastronomy, Ingestion, Amorous, Victuals, Intoxicants

The domestic goat (Capra hircus) was an important livestock species during the Harappan civilization, because the goats provided a good source of meat, milk, and skin for the Harappans. Goats have fulfilled agricultural, economic, cultural, and may be some rituals for the people. The goats have played an important role in the subsistence of the Harappan culture. The artifacts of goats made by Harappan people such as painting on pottery, terracotta and metal figurines and depiction on seals and sealings give a great deal of information about the domestic goat that played an important role in Harappan times. Large scale exploitation of this animal was used as resources in various ways after the cattle from early to late Harappan cultures. A majority of the faunal remains of goats studied has mainly resulted from subsistence related activities where these had been largely exploited for food purposes. In this paper an attempt has been made to assess the role of goats in the economy of the Harappans.

Keywords: Animal Husbandry, Archaeo-zoology, Domestic Animals, Domestication, Faunal Remains, Harappan Civilization, Harappan Economy, Harappan Sites, Pastoral Economy, Subsistence Practice

The symbolic art, religious, and socio-economic components of civilizations and cultures leading to experience are the first expression of human’s aesthetic sense from the womb of the past, which is displayed in the form of rock paintings on the rock shelters, which itself becomes important. The various stages of human development and its mental fertility are a powerful medium for artistic and symbolic expressions emanating from primary sensory perceptions. At that time, the life of a human was completely insecure, and he had to face continuous natural calamities as well as the attacks of violent animals. He must have been very afraid, and he would have been constantly struggling to protect the existence of his community. On the other hand, his initial need was to lead a wandering life in search of food for sustenance. Struggling with the problems of natural calamities, hunger, and thirst, he came down from the trees in the middle of the river valleys and took refuge in nature-made rock shelters as a safe abode. In these rock shelters, primitive man felt himself more secure. And the primitive man remained gross in expressing his feelings and expressions with complete efficiency through lines. Who expressed the untold stories of daily life, fun, hunting scenes, means of entertainment, groups of human struggle, and their consciousness development with patience and courage in rock paintings.

Keywords: Rock Art, Kohbaur, Murelgarh, Bhanvarkho, Barel, Hunting scene, Ritual figure, Colorful Turtle, Palm, Loft

One of the earliest urban civilizations, the Indus Valley Civilization was born on the banks of Sutlej, Ravi, and Indus River basins around 2300 BC. Numerous traces of the Harappan culture and Indus Valley trade were discovered when archaeologists began exploring this area. The issue of commercial ties with other places has generated a lot of debate ever since the discovery of the Indus Valley Civilization. Based on my comparative examination of beads from the Indus Valley, I revisit some of the evidence supporting and have also given some fresh data in this article that the Indus valley civilization had some external trade links. We are all aware that the Indus Valley civilization was a significant civilization during its time, and examples of its trade relationships with modern civilization continue to appear occasionally even today. Foreign trade with Afghanistan, Iran, and other neighbouring nations was part of the Harappan culture. People from the Indus Valley traded with Mesopotamia. A Mesopotamian seal has been found which was used as a translator of the Meluhhan language, indicating that there was a direct trade relationship between the two cultures in the later third millennium. Ships from Meluhha docked in Mesopotamian ports, and some Meluhhans settled in Sumer. So, the trade between the two civilizations was managed by the Harappans. This research paper mentioned that trade, which was particularly popular with the Indus valley culture, was incorporated into the trading of the Harappan civilization. Jewelry and accessories composed of beads, seashells, and pearls that were traded have been mentioned in this paper. Even painted Terracotta pots were created and traded by the Harappan people. They also offered colored gemstones including turquoise, lapis, and lapis lazuli. The primary goods exchanged were metals and flint-stone implements. The Harappan people once traveled across the seas to trade with other countries. According to the seaports discovered in the Harappan civilization, they were not restricted to their lands.

Keywords: Indus valley civilization, Harappan, Trade, Mesopotamian, Afghanistan, Iran etc.

Bawdi mukund Pura is a medieval unprotected monument in Narnaul. Narnaul was also closely associated with the Sur-Afghan’s and the Mughals. Bawdi is a monument that made a distinct impression in the field of art and architecture during the medieval period in Narnual city. Narnaul city is located on the Trans-Haryana Expressway (NH-152D). Narnaul city has the highest number of monuments in Haryana, but after all that, many other monuments are there which are not protected by the ASI nor the State Archaeology and Museum department of Haryana. Through this paper, the government has to be informed about the actual condition of the monument. This monument should be protected so that the historicity of this city can be preserved.

Keywords: Bawdi, Monument, Narnual, Unprotected, Mughal, Lala Bal Mukund Rai.

Thecriss-cross net-work of Buddhist centres of Radhanagar, Langudi, Dhauli, Aragarh, Jaugarh, Salihundam, Dantapura, Kalingapatna, Lingakonda, Kottur, Thatlakonda, Dhulikota, Phangiri, Guntupali, Nagarjunakonda, Vadmanu, Dhyankataka and Amaravati are all contemporary and had cultural interactions in the post-Mauryan period in the ancient Kalinga and Andhra Desha. Radhanagar, An Early Historic Fortified settlement of Odisha was subjected for archaeological excavation for three consecutive sessions from 2010 to 2013 sessions and the report was published. The prolonged investigations were carried out in comparisons with other contemporary sites of South Eastern India which resulted fresh insights into the growth of Buddhism, trade and urbanism. The major contribution of the study is identification of provincial headquarter of Asoka and Eastern Indian coastal trade route with evidence of series of Buddhist settlement sites on the East Coast starting from Tamralipti to Bhattiprolu. Anup to date analytical study is thus made in considerations with archaeological findings of Radhanagar Settlement.

Keywords: Early Buddhist Settlements, Trade Route and Urbanization, Kalinga and Andhra Desha.