Discuss the functions that may have been performed by rulers in Harappan society.
There are different views on the Harappan society. One group of archaeologists suggest that the Harappan society had no rulers and so everybody enjoyed equal status.
The other group of archaeologists are of the opinion that there was no single ruler but several ones. The third theory seems the most suitable. It suggests that it is unlikely that entire communities could have collectively made and implemented such complex decisions. Evidence shows that complex decisions were taken and implemented in the Harappan society. Extra ordinary uniformity of Harappan artefacts as evident in pottery, seals, weights and bricks show the complex decisions. Plans and layouts of the city were prepared under the guidance and supervision of the rulers. Big buildings, palaces, forts, tanks, wells, canals and granaries were constructed.
Cleanliness was the responsibility of the ruler. Roads, lanes and drains were also constructed. The rulers also looked after the welfare of the economy. They used to inspire the farmers to increase agricultural production. They also motivated the craftsmen to promote different handicrafts. External and internal trade were both promoted by the ruler. The ruler used to issue common acceptable coins or seals, weights and measurements. Rulers were expected to provide relief during natural calamity. During flood, earthquake, epidemics, the ruler provided grains and other eatables to the affected people. During foreign aggression, the rulers defended the city.
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.
How do archaeologists trace socio-economic differences in Harappan society? What are the differences that they notice?
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?
This is a statement made by one of the best-known epigraphists of the twentieth century, D.C. Sircar: “There is no aspect of life, culture and activities of the Indians that is not reflected in inscriptions.” Discuss.
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.
Discuss whether kings in early states were invariably Kshatriyas.
In what ways was the Buddhist theory of a social contract different from the Brahmanical view of society derived from the Purusha sukta?
How do historians reconstruct the lives of ordinary people?
Figs. 4.32 and 4.33 are two scenes from Sanchi. Describe what you see in each of them, focusing on the architecture, plants and animals, and the activities. Identify which one shows a rural scene and which an urban scene, giving reasons for your answer.
To what extent does knowledge of Buddhist literature help in understanding the sculpture at Sanchi?
Explain why patriliny may have been particularly important among elite families.
Discuss whether the Mahabharata could have been the work of a single author.
Discuss the evidence of craft production in Early Historic cities. In what ways is this different from the evidence from Harappan cities?