Mature Harappan Sites :Harappa, Banawali, Kalibangan, Balakot, Rakhigadi, Dholavira,Nageshwar,Lothal,Mohenjodaro,Chanhudaro,Kotdiji

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Mature Harappan sites :Harappa, Banawali, Kalibangan, Balakot, Rakhigadi, Dholavira,Nageshwar,Lothal,Mohenjodaro,Chanhudaro,KotDiji. 1 HARAPPAN SITES 6 BANAWALI 1 HARAPPA 7 NAGESHWARA 1 2 MOHENJODARO 8 DHOLAVIRA 3 KALIBANGAN 6 4 CHANHUDARO 5 LOTHAL 3 2 4 A 5 8 B 7 D C NATIONALIST MOVEMENT A. AHMEDABAD E B. CHATTAGONG C. BOMBAY D. NAGPUR E. MADRAS P-30. Mahajanapada and cities : Vajji,Magadha,Koshala,Kuru,Panchala,Gandhara,Avanti,Rajgir,Ujjain,Taxila, Varanasi. 2 P-30. Mahajanapada and cities : 1.Vajji, 2 Magadha 3 ,Koshala 4 ,Kuru 5 ,Panchala 6 Gandhara, 7 Avanti, 8 Rajgir, 9 Ujjain, 10 Taxila, 11 Varanasi. 12 Vatsa 13 Chedi 4 5 12 13 7 1 P-33. Distribution of Ashokan inscriptions : (i) Kushans, Shakas, Satvahana, Vakatakas, Gupta (ii) Cities/towns : Mathura, Kanauj, Puhar, Brahukachchha (iii) Pillar inscriptions - Sanchi, Topra, Meerut, Pillar, Kaushambi. (iv) Kingdom of Cholas, Keralaputras and Pandyas. 3 P-43. Important kingdoms and towns : (i) Kushans, Shakas, Satvahana, Vakarakas, Gupta (ii) 4 Cities/town:Mathura,Kanauj,Puhar,Brahukachchha,Shrivasti,Rajgir,Vaishali, Varanasi,Vidisha 5 P-95. Major Buddhist Sites : Nagarjunakonda,Sanchi,Amaravati,Lumbini,Nasik,Bharhut,BodhGaya,Shrivasti, Ajanta. 6 Book 2 1. P-174. Bidar, Golconda, Bijapur, Vijayanagar, Chandragiri, Kanchipuram, Mysore, Thanjavur,Kolar,Tiruneveli,Quilon 7 Book 2 P-214. Territories under Babur, Akbar and Aurangzeb : Delhi,Agra,Panipat,Amber,Ajmer,Lahore,Goa 8 Book 3 P-297. Territories/cities under British Control in 1857 : Punjab, Sindh, Bombay, Madras, Fort St. David, Masulipatnam, Berar, Bengal, Bihar, Orissa, Avadh, Surat, Calcutta, Dacca, Chitagong, Patna, Benaras, Allahabad and Lucknow. 9 2. P-305. Main centres of the Revolt : Delhi,Meerut,Jhansi,Lucknow,Kanpur,Azamgarh,Calcutta,Benaras,Jabalpur, Agra. 10 3. P-305. Important centres of the national movement: Champaran,Kheda,Ahmedabad,Benaras,Amritsar,ChauriChaura,Lahore,Bardoli, Dandi,Bombay(QuitIndiaResolution),Karachi. 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 .

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Volume-04 ISSN: 2455-3085 (Online) Issue-05 RESEARCH REVIEW International Journal of Multidisciplinary May-2019 www.rrjournals.com[UGC Listed Journal] Shakti Worship, Shaktipithas and Seats of Solanki Period in Gujarat Dr. Vanrajsinh Chavada (M.A , Ph.D.) ________________________________________________________________________________________________________ 1. Introduction The copperplate inscriptions of the Maitraka period When archaeological material was available only to a contain references to serveral temples of Goddesses such as small extent, the early scholars in Gujarat tried to trace Pandura and Kottammahika at Trisangamaka, the earliest antiquity of the prevalence of Shakti-worship in Gujarat mainly references belonging to the reign of King Dronsinha (circa 500 based on the traditional accounts. Many of them were given in to 520 A.D.). the purans or puran-khandas of late origin, while some others were transmited orally through generations. Thus, epographic references allude to the prevalence, of th goddess-temples in Gujarat since 6 cent.A.D. The prevalence of shakti-worship in Gujarat probably received an impetus from Devi-mahatmya given in The evidence of sculptural remains in the form of Markandeya Puran. The origin of the worship of the Goddeess goddesses leads us to trace the antiquity of Shakti worship in in Gujarat can be traced to the primitive tribe of the Bhils and Gujarat still earlier. Excavations at Amerli have yielded two nd that it received further impetus through the Nagars and Jadeja icons of goddesses. The earlier one dated to 2 cent.A.D., is a Rajputs. However, he could not trace any evidence for its fragmentary stone-bust of a goddess holdinga spear in her prevalence in Gujarat before 1000 A.D.
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1 Arthur M. Sackler Colloquium of the National Academy of Sciences Early Cities: New Perspectives on Pre-Industrial Urbanism Final Revisions: Oct. 1, 2005 Indus Urbanism: New Perspectives on its Origin and Character Jonathan Mark Kenoyer, Department of Anthropology, University of Wisconsin, Madison During the past two decades a variety of archaeological research projects focused on the Indus civilization have made it possible to refine earlier models regarding the origin and character of this distinctive urban society. Excavations at the major city of Harappa have revealed a long developmental sequence from its origins to its eventual decline and subsequent transformation. Recent excavations at the large urban centers of Dholavira and Rakhigarhi, along with reexamination of the largest city of Mohenjo-daro have shown that the development of urbanism was not uniform throughout the greater Indus region (Kenoyer 1998). Detailed studies within each city have revealed many shared characteristics as well as some unique features relating to the dynamic process of city growth and decline. In addition to the excavations of larger urban centers, regional surveys and extensive excavations at smaller settlements have provided a new perspective on the nature of interaction between large and small urban centers and even rural settlements. The increase in radiocarbon dates from well-documented contexts in stratigraphic excavations has helped to refine the chronology of settlements in both core areas and rural areas (Meadow and Kenoyer 2005b; Possehl 2002a; Possehl 2002c). On the basis of a more refined chronology and comparisons of the material culture, it appears that some rural settlements may have been directly linked to the major cities, while others appear to have had relatively little direct contact during some time periods (Meadow and Kenoyer 2005b).
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ICONS and SIGNS from the ANCIENT HARAPPA Amelia Sparavigna ∗ Dipartimento Di Fisica, Politecnico Di Torino C.So Duca Degli Abruzzi 24, Torino, Italy
ICONS AND SIGNS FROM THE ANCIENT HARAPPA Amelia Sparavigna ∗ Dipartimento di Fisica, Politecnico di Torino C.so Duca degli Abruzzi 24, Torino, Italy Abstract Written words probably developed independently at least in three places: Egypt, Mesopotamia and Harappa. In these densely populated areas, signs, icons and symbols were eventually used to create a writing system. It is interesting to see how sometimes remote populations are using the same icons and symbols. Here, we discuss examples and some results obtained by researchers investigating the signs of Harappan civilization. 1. Introduction The debate about where and when the written words were originated is still open. Probably, writing systems developed independently in at least three places, Egypt, Mesopotamia and Harappa. In places where an agricultural civilization flourished, the passage from the use of symbols to a true writing system was early accomplished. It means that, at certain period in some densely populated area, signs and symbols were eventually used to create a writing system, the more complex society requiring an increase in recording and communication media. Signs, symbols and icons were always used by human beings, when they started carving wood or cutting stones and painting caves. We find signs on drums, textiles and pottery, and on the body itself, with tattooing. To figure what symbols used the human population when it was mainly composed by small groups of hunter-gatherers, we could analyse the signs of Native Americans. Our intuition is able to understand many of these old signs, because they immediately represent the shapes of objects and animals. It is then quite natural that signs and icons, born among people in a certain region, turn out to be used by other remote populations.
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Unit 6 Material Characteristics
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Indus Valley Civilization
Name: edHelper Indus Valley Civilization A long, long time ago, there was a group of people called the Aryans. The Aryans were possibly from southern Russia and Central Asia. As nomads, they never liked to linger in one place. Instead, they much preferred to herd their animals by moving them from one spot to another. About 3,600 years ago, the Aryans decided to change their lifestyle. They wanted to give up endless wandering. They wanted to have a permanent settlement that they could call home. When they arrived in India, they did exactly that. As the Aryans learned to adapt to their new environment, they brought with them their religion and customs. Their culture later became the foundation of the Indian culture and led people to believe that it was India's oldest civilization. That notion changed completely in 1921! In 1921, archaeologists unearthed two ancient cities - Harappa and Mohenjo-daro - near the Indus River. Both sites predated the Aryans' settlement by about 1,000 years. The discovery, undoubtedly, was a surprise to everybody. Right away, it pushed the Indian history back even further than it already was. Scholars around the world termed the newly found culture "the Indus valley civilization." Some also called it "the Harappan civilization" because Harappa was the first city the archaeologists dug out. The Indus River lies on the western side of the Indian subcontinent. Today, both the river itself and the two ancient cities fall within the confines of Pakistan. The excavations indicated that people of this ancient culture were excellent city planners.
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Banawali an Indus Site in Haryana
Banawali An Indus Site in Haryana https://www.harappa.com/blog/banawali-indus-site-haryana Search our site home blog Banawali An Indus Site in Haryana slideshows September 25th, 2016 essays articles books videos resources about us Username * Password * Create new account Request new password Log in "The centralized planning of the Harappan settlements," writes the archaeologist write Dilip Chakrabarti, "is one of their most famous features. Although they were not laid strictly on chessboard patterns with invariably straight roads, they do show many signs of careful planning. Places like Mohenjodaro, Harappa, and Kalibangan had low, large eastern 1 of 2 9/29/16, 12:14 AM Banawali An Indus Site in Haryana https://www.harappa.com/blog/banawali-indus-site-haryana sectors and separately walled, higher but smaller western sectors. There is clear evidence that the buildings of western sectors were laid out on a high artificial mud platform (80,000 square metres and 7 metres high in the case of Mohenjodaro), fortified with bastions and towers. The eastern sector too lay within a wall but the scale of fortification here was less impressive. "The practice of putting a wall around a settlement dates to the Early Harappan period but its division into two separately enclosed sectors appears to coincide with the Mature Harappan stage. Because the western sector is raised higher than the eastern one and it is enclosed, archaeologists suggest that it may have been reserved for public buildings, the performance of ceremonies, and the residences of the elites. The rest may have dwelt in the eastern sector which had closely built burnt-brick or mud-brick houses lining streets which are often more than ten metres wide and lanes which are less than two metres wide.
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