How do archaeologists trace socio-economic differences in Harappan society? What are the differences that they notice?
Following examples can be cited to show the existence of social and economic variations in the Harappan society:
Study of burials is one example. In the Harappan sites, the dead were usually laid in pits. There were differences in the Way burial pits were made. At some instances, the hollowed-out spaces were lined with bricks. But these may not be taken as an indication of social differences.
In some graves pottery and ornaments have been found. Jewellery has been found from the graves of men and women as well. These findings can point out social and economic differences.
The artefacts have been classified into two categories, Utilitarian and Luxurious. Objects of daily uses and objects made of ordinary materials made of clay or stone come under the utilitarian category. Ordinary articles consisted of querns, pottery, flesh-rubbers and needles. These have been found distributed throughout settlements.
Objects of luxuries were rare and made from precious, non-local materials. The technology used was advanced and complicated. Little pots of faience were considered precious. They were also not easy to make. These show the existence of social and economic variations in the Harappan society.
Look at Fig. 1.30 and describe what you see. How is the body placed? What are the objects placed near it? Are there any artefacts on the body? Do these indicate the sex of the skeleton?
On Map 1, use a pencil to circle sites where evidence of agriculture has been recovered. Mark an X against sites where there is evidence of craft production and R against sites where raw materials were found.
Describe some of the distinctive features of Mohenjodaro.
List the materials used to make beads in the Harappan civilisation. Describe the process by which any one kind of bead was made.
List the items of food available to people in Harappan cities. Identify the groups who would have provided these.
Discuss how archaeologists reconstruct the past.
List the raw materials required for craft production in the Harappan civilisation and discuss how these might have been obtained.
Discuss the functions that may have been performed by rulers in Harappan society.
Would you agree that the drainage system in Harappan cities indicates town planning? Give reasons for your answer.
Discuss the evidence of craft production in Early Historic cities. In what ways is this different from the evidence from Harappan cities?
Explain why patriliny may have been particularly important among elite families.
Were the ideas of the Upanishadic thinkers different from those of the fatalists and materialists? Give reasons for your answer.
Describe the salient features of mahajanapadas.
Discuss whether kings in early states were invariably Kshatriyas.
Summarise the central teachings of Jainism.
How do historians reconstruct the lives of ordinary people?
Compare and contrast the dharma or norms mentioned in the stories of Drona, Hidimba and Matanga.
Discuss the role of the begums of Bhopal in preserving the stupa at Sanchi.
Compare and contrast the list of things given to the Pandyan chief (Source 3) with those produced in the village of Danguna (Source 8). Do you notice any similarities or differences?
Discuss how and why stupas were built.
This is what a famous historian of Indian literature, Maurice Winternitz, wrote about the Mahabharata: “just because the Mahabharata represents more of an entire literature ... and contains so much and so many kinds of things, … (it) gives(s) us an insight into the most profound depths of the soul of the Indian folk.” Discuss.
Discuss the main features of Mauryan administration. Which of these elements are evident in the Asokan inscriptions that you have studied?
Explain why patriliny may have been particularly important among elite families.
The following is an excerpt from the Mahabharata, in which Yudhisthira, the eldest Pandava, speaks to Sanjaya, a messenger:
Sanjaya, convey my respectful greetings to all the Brahmanas and the chief priest of the house of Dhritarashtra. I bow respectfully to teacher Drona ... I hold the feet of our preceptor Kripa ... (and) the chief of the Kurus, the great Bhishma. I bow respectfully to the old king (Dhritarashtra). I greet and ask after the health of his son Duryodhana and his younger brother ... Also greet all the young Kuru warriors who are our brothers, sons and grandsons ... Greet above all him, who is to us like father and mother, the wise Vidura (born of a slave woman) ... I bow to the elderly ladies who are known as our mothers. To those who are our wives you say this, “I hope they are well-protected”... Our daughters-in-law born of good families and mothers of children greet on my behalf. Embrace for me those who are our daughters ... The beautiful, fragrant, well-dressed courtesans of ours you should also greet. Greet the slave women and their children, greet the aged, the maimed (and) the helpless ...
Try and identify the criteria used to make this list – in terms of age, gender, kinship ties. Are there any other criteria? For each category, explain why they are placed in a particular position in the list.
In what ways was the Buddhist theory of a social contract different from the Brahmanical view of society derived from the Purusha sukta?
Discuss the role of the begums of Bhopal in preserving the stupa at Sanchi.
To what extent does knowledge of Buddhist literature help in understanding the sculpture at Sanchi?
Were the ideas of the Upanishadic thinkers different from those of the fatalists and materialists? Give reasons for your answer.
List some of the problems faced by epigraphists.