The DNA study of a skeleton from the archaeological excavation site in Haryana has opened a Pandora’s box on genomics, history, archaeology, and linguistics. The findings, which will be in a school textbook, have re-ignited ‘The Aryan Question’ and opened a new frontier on whether the Harappan and Vedic cultures are synonymous, finds Sreeparna Chakrabarty. Roughly 150 km from Delhi, the national capital, down the Delhi-Sirsa highway, a meandering road leads to the twin villages of Rakhi Shahpur and Rakhi Khas in Haryana’s Hissar district. The narrow, dusty road, typical of small-town India, belies the importance of the place to which it leads — the archaeological site of Rakhigarhi. A plaque here reads that it is the largest site of the Harappan culture. Ninety-nine years after it was discovered, the findings have raised questions about history and identity. Mound 7 of the excavation site, that extends across 3.5 sq km or 350 hectares, has been identified as a burial plot from which 56 skeletons were recovered. Of these, a woman’s, roughly 4,600 years old, has created a buzz among those who work in history, anthropology, genomics, and linguistics. The DNA analysis of the skeleton says “the individual we sequenced fits as a mixture of people related to ancient Iranians (the largest component) and Southeast Asian hunter-gatherers”, as per Cell. It also says that there was no Steppe Pastoral gene (from people in Central Asia) in the Rakhigarhi woman. The word Aryan has been interchangeably used for the Steppe Pastoralists (since we cannot say any time frame), though to avoid racial connotations many scholars now prefer to use the term Indo-Aryan for this group of people. This finding has fanned the debate on the so-called Aryan migration to India, part of the history books of many generations of Indians. Mature Harappan period in Rakhigarhi, Haryana. s | Photo Credit: Sreeparna Chakrabarty

Roughly 150 km from Delhi, the national capital, down the Delhi-Sirsa highway, a meandering road leads to the twin villages of Rakhi Shahpur and Rakhi Khas in Haryana’s Hissar district. The narrow, dusty road, typical of small-town India, belies the importance of the place to which it leads — the archaeological site of Rakhigarhi. A plaque here reads that it is the largest site of the Harappan culture. Ninety-nine years after it was discovered, the findings have raised questions about history and identity.

Mound 7 of the excavation site, that extends across 3.5 sq km or 350 hectares, has been identified as a burial plot from which 56 skeletons were recovered. Of these, a woman’s, roughly 4,600 years old, has created a buzz among those who work in history, anthropology, genomics, and linguistics. The DNA analysis of the skeleton says “the individual we sequenced fits as a mixture of people related to ancient Iranians (the largest component) and Southeast Asian hunter-gatherers”, as per Cell. It also says that there was no Steppe Pastoral gene (from people in Central Asia) in the Rakhigarhi woman.

The word Aryan has been interchangeably used for the Steppe Pastoralists (since we cannot say any time frame), though to avoid racial connotations many scholars now prefer to use the term Indo-Aryan for this group of people. This finding has fanned the debate on the so-called Aryan migration to India, part of the history books of many generations of Indians.

Quickly, the body that oversees educational aids, the National Council of Educational Research and Training (NCERT), sent out a document to incorporate the developments in the next academic year’s Class 12 History textbook Themes in India History Part - I under the chapter ‘Bricks, Beads and Bones - The Harappan Civilisation’. “The DNA of the Harappans has continued till today and a majority of the South Asian population appear to be their descendants. Due to trade and cultural contacts of the Harappans with distant regions, there is a mixture of genes in small quantities. The continuity without any break in genetic history as well as cultural history rules out large-scale immigration of the so-called Aryans,” the NCERT textbook aimed for 2024-25, has stated. There is a difference of opinion among scientists, with one set associated with the project saying that the skeleton does indeed represent a “continuity in history”, meaning that the Harappan and Vedic cultures were both indigenous and not alien. Another set of historians says that the Harappan civilisation and those who wrote the Vedas were two different people.

ASI on ground

The findings were first published in two papers in 2019: one in the peer-reviewed journal Cell named ‘An Ancient Harappan Genome Lacks Ancestry from Steppe Pastoralists or Iranian Farmers’, co-authored by 28 scientists, and the other, ‘The Formation of Human Populations in South and Central Asia’ in Science, a 124-year-old publication. Unlike most scientific discoveries restricted to a geeky bunch of professionals, these studies have generated an interest in the excavation work. The on-site team of the Archaeological Survey of India (ASI) that aims to protect, conserve, and discover the country’s tangible and intangible heritage, says after the study results were published, the number of lay people showing up to see the work they’re doing is now between 100 and 150 daily. The curious include students from schools and colleges from Delhi, Uttar Pradesh, and Rajasthan, and a number of foreign visitors. At Rakhigarhi, the professorial Sanjay Manjul, chief archaeologist and head of the ASI team working on site, is excited. Unperturbed by Haryana’s dry afternoon heat, Manjul walks from mound to mound describing in detail what each one has thrown up so far. He talks about the mature urban planning, the clean structures of houses, and the organised drainage systems. He also points out cultural cues like fire altars and sacrificial pits and the presence of animal figurines: bulls, pigs, tigers. “Other antiquities include a variety of terracotta toys and jewellery, shell and stone ornaments, stone and copper tools and implements including chert blades, fluted cores, copper arrowheads, bone points, beads of semi-precious stones and other terracotta objects,” he says. On-ground, the dig site is like something out of a movie. There are the dusty mounds, about 15 workers digging and a few ASI archaeologists supervising, with a camp site, where everyone, including Manjul, lives; there’s nothing else around. The people of Rakhigarhi are delighted that their town is important. Villagers show the way to the site with excitement. A former village sarpanch says he hopes that when the museum is complete, residents of his village will get employment. Mound 1, which has been identified as a centre of industrial activity throughout the various phases of excavation here, includes evidence of a kiln for pottery production and tools for a lapidary industry for semi-precious stones. Remains of sun-dried unbaked bricks for homes and burnt-brick drains, along with a fire altar have also been found. Mound 2 located in the south-west appears to have a 14-metre high citadel, a large podium, two sacrificial pit chambers, a granary, a market complex, house complexes, and two deep wells. Way back in 1915, the Survey of India, ASI’s precursor, first documented a peculiar mound across the landscape of Rakhigarhi. The site was first added to archaeological data in 1968 and 1969, and has been subject to excavation by the ASI between 1997 and 2000, and by the Deccan College of Post Graduate Research Institute in collaboration with the State Archaeology Department of Haryana, between 2011 and 2016. The excavated material is with the Haryana State Archaeological Department, which the ASI says will soon be a part of a museum they’re building at the site. According to Manjul, cultural continuity is established through all these excavations even if scientists set aside the DNA findings. “A whole lot of these remains can be correlated with Vedic culture, like the fire altars and sacrificial pits,” he says.

Some scientists say yes

Niraj Rai, scientist with the Birbal Sahni Institute of Palaeosciences, was one of the lead authors in the two genome projects. He says it is true that Harappan ancestry is present in most populations of India. But he also says that at present the local population of Rakhigarhi and most Indian populations have a significant part of the Steppe DNA in their genetic composition, sometimes up to 20%. The summary of the Cell article, of which Rai is a lead author, says: “These individuals (the Harappans) had little, if any, Steppe pastoralist related ancestry, showing that it was not ubiquitous in north-west South Asia during the IVC (Indus Valley Civilization) as it is today.” According to Rai, this is because some migration took place from the Steppe region after 1500 BCE and until about 500 BCE. These people intermingled with local populations. Both papers stated that Steppe Pastorals came to India between 2000 BCE to 1500 BCE. He says the Rakhigarhi excavations show a “cultural continuity of over 5,000 years” though there was a genetic infusion after 1500 BCE. “Here we have very good evidence of the development of culture from 6000 BCE. This site is very important to understand the early development of Indian culture.” This is an assessment archaeologists working on the excavation site agree with. Professor Vasant Shinde, former Vice Chancellor of Deccan College, University of Pune, who led some of the most important excavation work here, also agrees. Shinde, who is also a co-author of the Cell study says, “There are genetic and archaeological indications that the Harappan and Vedic cultures are the same, though more research needs to be done. This (Harappa) has laid the base of Indian cultural civilisation. What we today follow is more or less a Harappan lifestyle. Many knowledge systems and traditions were introduced by the Harrapans and have continued for 5,000 years.”

Some scholars say no

The NCERT clarifies in the textbook that more research is required on the relationship between the Harappans and the Vedic people. The crucial question now is: if Vedic and Harappan cultures are synonymous, how does that explain the development and use of Sanskrit, the language of the Rig Veda, considered the oldest book of Vedic literature and civilisation.There is no evidence of the language at the Rakhigarhi site. Historian Romila Thapar, in a book co-authored by several others in 2019, Which of us are Aryans? says that “The standard chronology of what is called the Vedic period is taken to be from roughly 1500 to 500 BCE. This is the period of the composition of the first Veda, the Rig Veda, and then the later ones, the Samaveda, Yajurveda and finally the Atharvaveda.” She goes on to say, “The history of this period has become central to a political ideology that insists on the Aryan culture of the Vedas being the foundational culture of India, and of the Aryans therefore being entirely indigenous to the subcontinent and its earliest inhabitants. This is being projected as the popular explanation of how it all began, especially in northern India. However, it tends to be set aside by most historians.” According to linguistics scholars, classical Sanskrit has emerged from the Indo-Aryan language ‘Rig Vedic Sanskrit’, in which the text is written. It has been believed until now that it was the Steppe migrants who brought in the Indo-Aryan languages, a sub-section of the Indo-Iranian branch of the Indo-European language family. Though the paper in Cell says the natural path for the spread of the Indo-European languages (from which Sanskrit originates) was through Steppe Pastorals, he now contends that there was a need for research to re-look at the origin of Sanskrit and whether it could also have been indigenous to the Indian subcontinent. Strongly rebutting this, linguist G.N. Devy says that accounts of evolution of languages are based on comparative and historical linguistics. They firmly indicate that Sanskrit, historically, has had no pre-Harappa existence in South Asia. He goes on to say that the claim that the DNA study of a Rakhigarhi skeleton disproves the previously established understanding of the language movement is “hasty, far-fetched, and agenda-driven rather than a dispassionate scientific analysis”. The agenda he refers to is to prove the one-nation, one-origin theory. There have been many arguments since the publication of the two studies and subsequent interpretations in mass media. In an interview to a coffee table book brought out by The Hindu in 2022, Tony Joseph, author of the book, Early Indians: The Story of Our Ancestors and Where We Came From, says, “…The disconnect between the Harappan Civilisation and the earliest Sanskrit text we have, the Rig Veda, is quite striking. The Harappan Civilisation was a leading urban civilisation having substantial trade contacts with other urban civilisations of its time…. The milieu of the Rig Veda is pastoral, with many of its verses focusing on how the Gods helped the Aryans in their battles with other pastoral tribes and in acquiring cattle wealth. The horse and the chariot are a dominant imagery in the Rig Veda. But the horse and the chariot are strikingly absent in the Harappan Civilisation — even as imagery on the thousands of seals it has left behind”. As the debate remains open, some scholars feel both arguments could have been put to the students in the NCERT book, to show that history and science are not absolutes, but evolve with time, as further evidence comes to light.



https://www.thehindu.com/news/national/the-4600-year-old-woman-from-rakhigarhi/article68132364.ece, May 7, 2024

After Ramayana, the new historiography has shifted its focus on dating Mahabharata, deepening Hindu civilisational history, and finding physical sites. The Archaeological Survey of India is on a mission to untangle the historical threads of Braj region, the birthplace of Hindu deity Krishna. For the first time in 50 years, the ASI is excavating Govardhan Hill, part of the Braj region that also includes Mathura, Vrindavan, and other key sites mentioned in the Hindu epic Mahabharata. Now, teams of archaeologists and their students have zoomed in on one village, Bahaj in Deeg district of Rajasthan bordering Uttar Pradesh. This Jat-dominated village lies at the base of Govardhan Hill—which, according to legend—Krishna lifted with his little finger to protect the villagers from a storm. “Braj is a very important area from the point of view of Indian culture. The worship system and sculpture art of all our [Hindu] gods and goddesses developed from this region and spread to the rest of India. Very little has happened here regarding archaeology. Therefore, this [excavation] is an attempt to understand that ancient time,” said Vinay Kumar Gupta, the Superintending Archaeologist of ASI’s Jaipur circle who is leading the excavation. The exercise is part of the Narendra Modi government’s drive to dig deeper into India’s ancient roots and discover compelling evidence of the Mahabharata period. After Ramayana, the new historiography has shifted its focus on dating Mahabharata, deepening Hindu civilisational history, and finding physical sites that would substantiate the collectively known and revered. In February, Modi went under the sea to pray to Krishna in the ancient city of Dwarka, and left behind a peacock feather as a prayer offering. “The Indian government is emphasising on more and more excavations to understand the ancient culture,” says Gupta, surveying the three excavated trenches in the hot, arid region where just a few plants thrive. For 2022-23, the ASI approved new excavation for 51 sites across India to discover earlier cultures. They’re happening in Benwa village in Sikar, Rajasthan, where the ASI found pottery shards that could be as old as the early Harappan civilisation (3300 BCE to 1300 BCE) if not older. In Delhi, the Purana Qila complex is being excavated to find evidence from what is called the ‘Mahabharata period’, estimated to be from 900 BCE to 1000 BCE, according to veteran archaeologist BB Lal. But the Braj-Bahaj excavation is unique in that it will shed light on the ancient culture of Mathura of which very little is known, says Gupta. And unlike other abandoned mounds, it’s home to a thriving village. Since the digging began in January, he and his team have found bone tools from the Shunga Period, clay seals with images of deities astride elephants, a rare terracotta pipe from the Painted Grey Ware Culture (1,100 and 800 BCE), and a terracotta mother goddess from the Mauryan phase (322-185 BCE). The burnt bricks at 45 degree angles along a wall that could be from the Mauryan Period has sent ripples of excitement through the team. “These activities are something unique and never found earlier as per known reports,” says Gupta. The ASI’s presence in this quiet village caused quite a stir, especially when the team landed with shovels, trowels and tents to set up their base. “More than a hundred people would gather to watch, which made work difficult,” said a trainee. But in the scorching heat of April and May, the villagers leave the diggers alone to carry out their work. “This site represents the culture of the entire region that is Mathura culture. From this site, we can understand the chronology of this entire area,” says Gupta.

https://theprint.in/ground-reports/mathura-culture-mahabharata-period-asi-digs-govardhan-hill-after-50-years/2073442/, May 7, 2024

Hyundai Motor India Foundation (HMIF) continues its commitment to India and community development through initiatives that uplift, preserve and propagate India’s rich traditional heritage. The Foundation’s efforts have been focused on a wide range of areas contributing to tribal welfare and conservation, especially indigenous and vulnerable tribal communities like the Irula Tribe in Irungattukottai, Tamil Nadu, and the Chenchu Tribe in Kurnool, Andhra Pradesh. 165 tribal families have been integrated with HMIF’s social initiatives as custodians of its afforestation efforts. HMIF has also dedicated its efforts towards conservation of endangered cultural art forms that are on the verge of extinction. The conservation efforts for preservation of Kattaikkuttu Sangam Theatre of Tamil Nadu, Sohrai Wall Art of West Bengal, Ottam Thullal Dance of Kerala, Kawandi making of Karnataka, are testament to HMIF's conservation efforts. These initiatives have helped preserve rich Indian culture, while creating livelihood opportunities for the artists and contributing to their social wellbeing. Speaking on the impact of these conservation efforts, Mr. Puneet Anand, AVP & Vertical Head – Corporate Affairs, Hyundai Motor India Limited, said, “Through our efforts towards upliftment of tribal communities and preservation of India’s rich cultural heritage, Hyundai Motor India Foundation remains steadfast in its commitment to social responsibility and Hyundai’s global vision of ‘Progress for Humanity.’ By integrating the members of the Chenchu and Irula Tribes in its afforestation efforts and assigning them as custodians, we not only contribute to their upliftment, economic and social wellbeing, but also strive to empower them to showcase their inherent talent and preserve their traditions. We aim to create a platform where these communities can flourish and pass on their traditional knowledge to the future generations. Our efforts underscore Hyundai’s belief in collaboration and community engagement to bring about positive change in the society.”

Tribal community upliftment and conservation

Chenchu Tribe in Kurnool, Andhra Pradesh
HMIF has identified five villages inhabited by over 150 families of the Chenchu Tribe to empower them through improvement in farming skillsets, and livelihood generation activity spanning 250 acres of land. This initiative not only contributes to environmental conservation but also integrates families from the native tribe as custodians of the agro-forest, empowering them economically and fostering self-sufficiency.

Irula Tribe in Irungattukottai, Tamil Nadu
HMIF has also undertaken a transformative initiative in the SIPCOT area near Hyundai Motor India’s factory in Chennai, integrating 15 native families of the Irula Tribe, to maintain a green-patch of over 5,000 trees and a nursery on 12.16 acres of Open Space Reserve (OSR) land. This endeavour has not only converted the barren turf into a lush green forest, but also serves as a source of income for the tribal community, promoting sustainable development and environmental stewardship. Both these areas started off as barren parcels of land, and are now a lush green forests with flourishing agro-forestry practices, rich flora and fauna, maintained by the respective tribal communities.

Conservation of Culture and Endangered Art Forms

Kawandi making by Siddi Women of Karnataka
HMIF has also extended support towards cultural preservation by recognizing traditional tribal art forms and imparting training, equipment and resources to women in Karnataka as part of its conservation efforts for propagating Kawandi making technique, enabling them to enhance their skills and generate income opportunities.

Kattaikkuttu Sangam Theatre of Tamil Nadu
HMIF has been actively involved in the conservation of dying art forms, such as the Kattaikkuttu Sangam Theatre of Tamil Nadu, being conserved through promotion and shows in collaboration with renowned Kattaikkuttu director and play writer, Mr. P. Rajagopal.

Sohrai Likhan Painting by Santal Villages in West Bengal
The Sohrai Likhan conservation is another project taken up by HMIF with women of Santal villages in Purulia, West Bengal. The Sohrai art is a traditional wall painting done by the women of Santal villages using their fingers on their mud homes, in preparation of harvest festivals. The art form became endangered due to rapid migration of people for livelihood and modernisation, but the conservation efforts by HMIF not only preserved this rich cultural heritage but also empowered local artisans by providing them with appropriate platforms to showcase their talent and sustain their living.

Ottam Thullal Dance of Kerala
Introduced in the 18th century by a renowned poet of the time Kunchan Nambiar, Ottam Thullal is a recite-and-dance art form of Kerala which is often laced with humour intended at highlighting critical aspects of the society. The art form was confined to a small region of Kerala, but through HMIF’s efforts, it earned a national showcase platform through Kalamandalam artist Aswathy Narayanan. HMIF has also provided three grants to the artist for promoting the art form, thus ensuring preservation and continued national visibility of this cultural heritage. HMIF’s initiatives in tribal welfare and upliftment of art, underscore its commitment to inclusion, social responsibility and sustainable development. By addressing the needs of tribal communities and supporting traditional artisans, HMIF is contributing to the holistic development of society and preserving India’s rich cultural legacy for generations to come. https://thecsrjournal.in/csr-news-hyundai-motor-india-foundation-welfare-indigenous-vulnerable-tribal-communities-india/, May 10, 2024

According to the archaeological research team, the coins date back to Vijayanagar Kingdom. A team of archaeological researchers recently unearthed two 15th-century copper coins in the Thenpennai riverbed, which dates back to the Vijayanagar Kingdom. Assistant Professor from the History Department of Arignar Anna Arts and Science College in Villupuram, D Ramesh along with fellow research scholar C Immanuel from Cuddalore, has been conducting research at the Thenpennai riverbed between Ulundampattu near Panruti in Cuddalore district and Thalavanur near Koliyanur in Villupuram for the past few days. Upon recovering the coins, Immanuel stated, "The name of King Devarayar is inscribed in ancient Telugu on one side of the coins and on the other side, oxen are carved. Our research has confirmed that these coins are from the Vijayanagar Kingdom period." Speaking to TNIE, Ramesh mentioned, "Previously, coins and ancient artefacts have been recovered in the Thenpennai riverbed, indicating settlements and civilisations along the riverside since the Sangam era. This discovery is significant as it provides major evidence of the past culture in the surrounding regions."

https://www.newindianexpress.com/states/tamil-nadu/2024/May/14/15th-century-copper-coins-unearthed-from-riverbed-near-panruti, May 14, 2024

The Indian National Trust for Art and Cultural Heritage (INTACH) has awarded The Oberoi Grand, Kolkata, a blue cultural plaque for its heritage and historical significance as the "Grande Dame of Chowringhee." The hotel, which dates back to the 1800s, was transformed into a boarding house by Mrs. Annie Monk of Ireland and later into The Grand Hotel, Kolkata, in 1914. Under the leadership of Rai Bahadur Mohan Singh Oberoi, the hotel underwent a transformation, incorporating modern amenities like hydraulic lifts.

Key findings

Before the sun rises, the excavators leave Deeg Palace, where they’ve set up base, and arrive at the site, barely four kilometres away. Trainees, most of them students from Dr BR Ambedkar University, Delhi collect their trowels and get to work before it becomes too hot to dig. Gupta points excitedly to one of the trenches where his team found circular and rectangular miniature pots filled with Braj ki raj—natural sand from the lowest level of the excavation site. It’s one of the most important finds. “We found them lined up at the pre-Mauryan level, and they could be an estimated 2300 years old. It indicates some ritualistic activity. We also found coins, some of which are wrapped in cloth,” says Gupta. According to him, it’s the first time in India that archaeologists have found miniature pots filled with this kind of sand. They were found in the centre and the periphery of the mound, which suggests that the practice of pottery making continued for about a hundred years between 400-300 BCE. Another interesting find was hundreds of small beads at each level, including pre-Mauryan, that could have been manufactured on the site. “Gujarat was the centre of lapidary work. It seems like the raw material was being brought from there and made here,” says Gupta. Bahaj, a settlement roughly measuring 500 metres by 500 metres, has been under the ASI’s scrutiny for more than two decades since Gupta, who grew up in the region, first identified this site during his PhD days. However, it is only now that the mound is being excavated. Fittingly, Gupta is leading the excavation. The dig site is currently located in the Deeg district of Rajasthan, but in ancient times, it was part of the Govardhan Hill. The area is also a part of the 84 Kos Parikrama circuit, a circumambulation pilgrimage of about 250-270 km considered sacred among Hindus. The earliest cultural horizon of this region dates back to the protohistoric period, although there is evidence of the presence of palaeolithic humans in the Govardhan Hill, according to Gupta’s research paper titled Early Settlement of Mathura: An Archeological Perspective. Despite this, Gupta is hesitant to link the findings to the ‘Mahabharata period’, which has been a bone of contention among historians. Although archaeologist and former ASI director-general BB Lal associated the Mahabharata period with the Painted Grey Ware Culture of the Iron Age (1200 BCE to around 550 BCE), there is no consensus among archaeologists regarding this. "It is too early to link PGW with the Mahabharata period. At present, there is no concrete evidence regarding this," says Gupta. But senior ASI officials who ThePrint spoke to said the government is keen to find solid proof of the Mahabharata period. "That's why they promote excavations. And funding is not a problem,” said an official who did not want to be named.

Unpacking India's history

Two decades as an archaeologist has done little to temper Gupta’s enthusiasm and excitement for his job. He's practically jumping with joy at the new discoveries being made, not just here at Bahaj but across India. "Until now, we have found around 3.5 metres of PGW deposits, which is unique,” says Gupta. “No other reported PGW site has this much deposit." These findings can change our understanding of the Painted Grey Ware culture of the western Gangetic plain. Shards, tools, and seals from the PGW culture are characterised by a style of fine, grey pottery painted with geometric patterns in black. It’s associated with village and town settlements, domesticated horses, and ivory-working. “There is still very little information available in the archaeological world,” he says, while taking a sip of sweet lassi to beat the relentless heat. The findings here will add to the body of knowledge. His team identified two places to dig – one at the centre of the mound and the other at the periphery of the same mound – to understand how the PGW culture transitioned over the hundreds of years. "We found very thick deposits of PGW both in the centre and at the periphery of the mound. This shows how much settlement there must have been here before. And it refutes the fact that settlement here increased after the PGW culture,” he says. What’s more, there are hundreds of PGW sites in the Braj region. These would not have been built in a day, says Gupta, explaining why the region could be the core zone to unpack India’s history. The ASI cannot excavate in Mathura itself because it’s heavily populated. But surrounding areas like the foothills of Govardhan Hill will help in understanding Mathura’s culture. Gupta’s hypothesis is that the culture expanded from here to other regions of the country.

Archaeologists have no precise information on the dating of the PGW culture, though the accepted time frame is from around 1400-500 BCE. Gupta said that not much work has been done yet on the early, middle, and late phases of PGW.

But according to Gupta, the aim is to find the earliest culture of Mathura. It could be as old as the Bronze Age, characterised by the Ochre Coloured Pottery (OCP) culture that is older than the PGW, and dating back to around 2000–1500 BCE.

"It might be the OCP, but we will know only after going deeper," says Gupta. The team will have to compare their findings to the soil deposits recovered from the Sikar site. Last year, Gupta led the excavation and found a 140 cm deposit of the OCP culture at Benwa village.

Heat and encroachments

Despite a thriving population in Bahaj village, the deposits have not been disturbed. “Cultural deposits on this site are not disturbed and are luckily in the stratified context,” says Gupta. In other words, the layers of soil marking each period have not been disrupted. It’s a small miracle, but for now, the team is more concerned about rising temperatures. In April alone, temperatures hit highs of 38 degrees Celsius. The students and archaeologists toil under the relentless sun, occasionally stopping to drink water or sweet lassi and wiping the sweat dripping from their brows. There is limited space to work in because most of the mound has been encroached upon. But for Gupta, this is something unique to the mounds in the Braj area. “The mounds in Braj have been continuously inhabited. This is not the case at the Harappan site. This is a big contrast between both sites,” he said. Every evening, the team gathers to discuss their findings. “We are learning scientific and technical things here. Until now, we have learned about time periods, pottery analysis, and sampling,” says Tripti, an archaeology student who is part of the excavation. This is her first field experience, and she’s ecstatic. The more worrying problem is the existing ‘encroachment’ and what will happen if the ASI takes over the area. It could create a rift between the team and the villagers upon whom they’ve come to rely. For the villagers, the term ‘encroachment’ is a misnomer—it’s been their home for generations. Currently, this is not a protected site, but the ASI wants to expedite the findings. There’s a very real possibility that as the village grows, it will take over all the mounds. “At present there is some area left [from encroachment]. This too will not be left in the future. What we’re doing is salvage archaeology,” says Gupta morosely. But then he breaks out into a broad grin. A large part of the mound at Bahaj, the site of the ongoing excavation, was destroyed by villagers going about their daily lives. But it helped the ASI team. "Normally, we have to dig from the top to excavate. Our aim is to reach the lowest level, but here we found the mound cut till the Kushan period. We were saved from digging a part of 2,000 years," said Gupta.

(Edited by Prashant)

https://theprint.in/ground-reports/mathura-culture-mahabharata-period-asi-digs-govardhan-hill-after-50-years/2073442/, May 14, 2024

Dr Sukhdev Singh has been elected as the Vice Chairman of INTACH, an autonomous organization dedicated to the identification, advocacy and preservation of the country’s cultural heritage. Election of Sukhdev Singh was made during a Governing Council meeting of Indian National Trust for Art & Cultural Heritage (INTACH), New Delhi. The Governing Council comprises the elected members, nominated members and the ex-officio Government representatives such as the Secretary, Ministry of Culture, the Secretary, Ministry of Environment, Forests and Climate Change, Secretary, Ministry of Housing & Urban Development, Government of India, Director General of Archaeological Survey of India and the Director General of National Museum. A Professor & Dean Faculty retired from Guru Nanak Dev University Amritsar and a freelance columnist, Dr Sukhdev Singh has authored many books and articles. He is already a member of the Governing Council since 1998 and has held the positions of Chairman, Intangible Heritage Committee, a member of Executive Committee and Membership Reforms Committee of INTACH, besides being the convener of Amritsar and Punjab State Chapters, INTACH.

https://www.dailyexcelsior.com/dr-sukhdev-singh-elected-as-intach-vice-chairman/, May 15, 2024

Romulus Whitaker, renowned for his expertise in snakes, has now taken on a new mission: spreading awareness about snake bite prevention and advocating for the preservation of rainforests. Whitaker gained the moniker "Snakeman of India" and devoted over sixty years to investigating reptiles and their preservation. He has written numerous books on snakes, spearheaded a vital antivenom program, and established wildlife research centers nationwide. His work with snakes and crocodiles ultimately led his conservation efforts to protect India's rainforests. Currently, Whitaker's priority is teaching Indians how to protect themselves from snakes, as part of a campaign aiming to reduce the snakebite mortality rate in the country. CNN recently caught up with Whitaker at his Mysore home in southwestern India during the release of the first volume of his memoir: "Snakes, Drugs and Rock 'n' Roll: My Early Years."

The following interview has been revised for conciseness and clarity.

CNN: How did you initially develop an interest in snakes?

Whitaker: My passion for snakes began at an early age while growing up in upstate New York. I enjoyed turning over rocks and discovering various creatures. Then I encountered a snake, and it was love at first sight. My mother played a role, too. When I brought a snake home, she said, "Wow, what a beautiful creature." Few mothers would react this way, yet her positive attitude fostered my curiosity. After moving to India due to my mother's marriage to Rama Chattopadhyay, I was able to indulge my dream of exploring India's lush jungles and encountering its diverse wildlife.

CNN: What does a herpetologist do, and how did you become one?

Whitaker: Essentially, a herpetologist is a professional who specializes in reptiles. My primary focus has been on snakes and crocodiles, though I've also got an interest in turtles, lizards, frogs, and toads. My fascination with snakes started when I was four years old, holding my first snake. In 1960, I studied in America, but dropped out before completing my education. I then worked for Bill Haast at the Miami Serpentarium, who comfortably interacted with king cobras. Interacting with these incredible creatures piqued my interest in these snakes and spurred my desire to study them closer back in India and the Western Ghats. In 1969, I founded India's first snake park in Madras. This investment allowed us to delve deeper into their behavior and lifestyle.

CNN: Have you ever felt afraid of a snake?

Whitaker: Although I've had many close encounters with snakes, fear hasn't been common. However, I experienced a brief moment of terror when I tackled a snake by its tail, thinking it was a rat snake, only to realize I'd caught a king cobra. This scenario was indeed frightening.

CNN: How did you start collaborating with the indigenous Irula tribe to create antivenom for treating people bitten by snakes?

Whitaker: The Irula tribe is an indigenous community in South India. They had been renowned for catching snakes for their skin. However, following a ban on the snakeskin industry in 1972, they lost their means of income. We came up with an idea to start a venom cooperative, the Irula Snake Catchers Cooperative, where they would catch, extract venom, and release the snakes back into the wild. This venom was used to make antivenom to save countless lives.

CNN: Currently, your main priority is to prevent snakebites from happening. Tell us more about this.

Whitaker: Previously, the number of fatalities and injuries from snakebites was unknown. The Centre for Global Health Research and the University of Toronto began a thorough analysis, uncovering that approximately 50,000 individuals are killed by snakebites each year in India. Due to this discovery, we're implementing an educational program nationwide. We're teaching individuals to avoid snakes and snakebites through simple strategies like using lights when walking at night, utilizing mosquito nets while sleeping, and using a stick while working in the fields. These tactics are low-cost and effective.

Q: When did your career shift towards conservation?

A: To start with, I wasn't really into conservation in my youth. I was more of a hunter and enjoyed shooting birds instead of watching them. The change came in the 70s when I realized things were getting out of control, and crocodiles were on the verge of extinction. We needed to take action. Recognizing that there'd be nothing left if we didn't act, I teamed up with colleagues setting up field stations that attracted many young people interested in reptiles. As a result, several of these individuals became key conservationists in India.

Q: What do you want your legacy to be?

A: People may think of me as some weird snake lover, but it's amazing to think about the impact my organization has had on making reptiles popular. Now, they're considered cool and fascinating – the ultimate trendsetter! Even more satisfying is knowing dozens, if not hundreds, of future conservationists have emerged from these projects. It's an incredible feeling!

https://aussiedlerbote.de/en/from-hunter-to-protector-how-the-snakeman-of-india-transitioned-into-wildlife-conservation/, May 16, 2024

The district administration has assigned the task of creating a comprehensive project for the revitalization of the iconic Kukkarahalli lake, situated in the heart of the city, to the Indian National Trust for Art and Cultural Heritage (INTACH). DC KV Rajendra on Monday held the Kukkarahalli Lake Development Implementation Committee meeting held at Mysuru City Corporation. He requested INTACH to submit the DPR by the end of June. Given the daily influx of thousands of visitors, including morning joggers, there is a pressing need to maintain cleanliness and enhance the beauty of the lake to attract even more people. The district administration has taken necessary steps to remove unauthorized underground drains that allow untreated sewage to enter the lake and ensure the water remains clean. The DC instructed officials to clear garbage from areas of the lake that have become dumping grounds and to transform these spots into beautiful parks with seating arrangements. He also called for the installation of warning and sign boards to prevent sound pollution caused by heavy vehicle movement around the lake, which disturbs the animals and birds within. Furthermore, he directed the development of the lake to ensure pure air and water for visitors, removal of unused boats, and prevention of people entering the lake. He also encouraged INTACH and others to gather expert suggestions for the rejuvenation and improvement of the lake.

https://timesofindia.indiatimes.com/city/mysuru/intach-to-help-revitalise-kukkarahalli-lake-dc/articleshow/110284857.cms, May 20, 2024

The excavation conducted by the state archaeology directorate at Gupteswar Devalaya, a living temple situated at Singri in northern Assam’s Sonitpur district, has astonished conservationists with the unearthing of several artefacts. Gupteswar Devalaya is nestled in Singri under Dhekiajuli revenue circle, Sonitpur, and is under the protection of the directorate of archaeology, Assam. The directorate has been conducting an extensive excavation at the revered temple since February. The ongoing excavation has yielded an array of findings, including pre-Ahom and Ahomera bricks, brick structures, stone floor and a multitude of potsherds adorned with decorated designs, cord impressions, redware, dish on stands, and rim fragments. Additionally, an assortment of stone relics, a stone temple plinth, ornamented and unornamented stone fallen relics, iron clamp, and charcoal have been unearthed from the site. “The stone architectural elements and sculptures recovered span several periods, commencing with the Salasthambha period (655 CE-900 CE), followed by the Pala period (9th C–11th C), and culminating with the Ahom masonry (1228 CE–1826 CE),” Nabajit Deori (deputy director, administration & monument) at the state directorate of archaeology told TOI.

The excavation is being meticulously carried out by a team of archaeologists, including Nabajit Deori, Chabina Hassan (deputy director, exploration & excavation, events), Simran Sambhi (exploration officer), and Priyanka Patir (exploration officer), under the astute guidance of Deepi Rekha Kouli, director of the directorate of archaeology, Assam. The team also comprises Mousumi Mitra (archaeologist), Rumi Sarma (research assistant), Yang Jerang (research assistant), Hari Sing R Das (technical assistant), Rashmi Deori (junior technical assistant) and Bhargav Duarah (photographer). The temple, constructed during the reign of the Salasthambha dynasty, is a magnificent pancharatha design featuring a combination of bricks and stones, the researchers said. It boasts an antarala and a mandapa of do-cala shape, with the entire complex enclosed within a brick boundary wall with its alignment in east-west direction.

A cluster of modern bricks, utilised as a foundation support for the modern construction, has been observed, with the modern foundation bricks aligned parallel to the ancient bricks. The excavation has unveiled an extended mandapa in front of the present brick-built mandapa of the Ahom period. Adjacent to the extended mandapa, a brick plinth with a small stone pranala is also exposed. Furthermore, a separate plinth of stone exhibiting an offset design has been uncovered. “The most significant aspect of the excavation is the occurrence of art and architectural parts of different time frame,” Deori added. The excavation is an ongoing endeavour, and the directorate has collected artefacts such as iron clamps, brick samples of varying sizes, and potsherds for carbon dating and OSL (optically stimulated luminescence) dating. “The culmination of the excavation at Gupteshwar is expected to shed light on the archaeological wealth of the area in chronological order,” Deori said.

https://timesofindia.indiatimes.com/india/ancient-treasures-from-pre-ahom-era-found-in-assam-temple/articleshow/110216312.cms, May 23, 2024

In recent years, India has witnessed a significant spotlight on its cultural and heritage sectors, apparent by their increasing prominence across various segments. This heightened attention is exemplified by a surge in tourism, supported by both governmental initiatives and global interest. According to the Ministry of Tourism, foreign tourist arrivals in 2023 increased by 64 percent compared to 2022. Important to note is that this surge extends beyond the realm of tourism. Sectors such as fine arts, museums, design textile and fashion, architecture, education, media and publishing, music, and performing arts, as well as emerging fields like digital and AI, are increasingly infusing heritage and tradition to craft unique products, services, and experiences.

This article explores the exciting career avenues and entrepreneurship prospects that have emerged due to the shifting landscape of the cultural heritage sector. The Power of Cultural Heritage
Heritage was once confined to preservation and side-lined in development discussions. However, this perspective has transformed with the understanding of cultural heritage’s crucial role as an enabler of sustainable development and a potent force to counter the effects of climate change. According to Professor Molly Kaushal, Director of Centre for Heritage Management, Ahmedabad University, the greatest innovation in the field is not a specific initiative but “new value-based approaches and practices that are expanding focus from the object or built heritage to the practicing community of that heritage.” This exciting development puts communities at the center of heritage conservation and expands the avenues through which to keep heritage relevant.

Cultural heritage generates employment and revenue, significantly contributing to economic development. It has also evolved into a catalyst of growth in the creative industries, tourism, design and art. Conversely, India’s economic growth is fueling interest in culture, creativity, and heritage. This reciprocal relationship enhances local economies while promoting sustainable development. This is further evident by UNESCO’s commitment to safeguard and protect cultural heritage, highlighting the enduring power of cultural heritage in shaping a prosperous and resilient future.

What is Heritage Management?
Heritage Management is the practice of preserving, protecting, and promoting cultural heritage. This includes tangible assets such as historical buildings, monuments, cities, natural habitats, and artefacts, as well as intangible elements like traditions, food, music, languages, and rituals. It involves a multidisciplinary approach that encompasses history, archaeology, conservation, museology, ecology and tourism, aiming to maintain cultural heritage for future generations. Professionals in this field balance the needs of preservation with those of public access and educational outreach, often collaborating with local communities, governments, and international organisations to safeguard and revitalise cultural assets. In India, the government has launched major schemes anchored around the concepts of heritage, such as ‘HRIDAY’.

We spoke to Ashish Trambadia, a conservation architect and former director of the Ahmedabad World Heritage City Trust, to understand the expertise required for city-wide heritage conservation. (Ahmedabad is India’s first city to get UNESCO’s inscription of ‘World Heritage City’.) He explains, “The Trust has led community engagement, disaster management workshops, policymaking, and developed a multilingual mobile app for heritage interpretation, all for capacity building of the local people and officers.” growing trend of cities proudly aspiring for recognition of their distinct identities and heritage. This phenomenon is steadily giving rise to the demand for trained specialists in the heritage sector. Heritage management, which offers a holistic approach to cultural promotion, is a rapidly growing sector in India and abroad, creating new opportunities for people from diverse backgrounds due to its interdisciplinary nature.

In India, the Centre for Heritage Management at Ahmedabad University is at the forefront of this movement. Their Master’s Programme in Heritage Management, the first of its kind in South Asia, offers a two-year degree dedicated to equipping students with the skills and knowledge needed for a meaningful future in the field. The course provides an understanding of heritage governance and business management, while also focusing on developing critical thinking and entrepreneurship skills, encouraging students to establish their own cultural and tourism enterprises. Ahmedabad University aims to educate a new cohort of committed students from diverse disciplinary, geographic, and cultural backgrounds. If you’re looking to know more about a career in heritage management, click here.

Emerging Careers in India’s Cultural Heritage sector
As Heritage management is an emerging sector, it offers boundless career and business opportunities, especially since it champions the cross-pollination of heritage in all sectors. Roles in conservation and preservation, heritage research and education, content creation, craft development, museum curation, community engagement, textile revitalisation, gaming, e-commerce, cultural tourism, entrepreneurship, hospitality, craft development and curation of digital experiences are just a few of the possibilities across government, private and social sectors. Once considered niche or unconventional, these professions are now gaining significant momentum and recognition. It is an opportune moment for aspiring professionals in these dynamic fields.

There has been a steady rise in innovations and business ventures centered around India’s cultural and heritage arenas. Institutions like the Museum of Art & Photography (MAP) in Bangalore and the Kiran Nadar Museum of Art (KNMA) in Delhi blend traditional and contemporary art to create unique cultural experiences. The Nita Mukesh Ambani Cultural Centre (NMACC) in Mumbai combines heritage with modern luxury and world-class events. The fashion brand Sabyasachi supports thousands of artisans and brings Indian textile craft to global fashion, integrating cultural sensitivity with modern ethos. It’s worth noting the significant rise in music and art festivals, with attendance at India’s music festivals increasing by nearly 82% in 2023, according to a Book My Show report. Echoes of Earth, India’s greenest music festival, and the Kochi-Muziris Biennale Arts Festival attract music and art enthusiasts and revive heritage structures, energising local economies. Moreover, heritage tourism is experiencing significant growth due to its appeal to travellers and further supported by the Indian government’s commitment to making cultural heritage easier to access. Pune-based SuperGaming has developed Indus, a battle-royal game similar to PUBG and Fortnite but with an Indian touch.

Featuring Indian classical music and characters like Sir-Taj and Big-Taj, it combines colorful graphics with futuristic Indian elements. This new space is poised for enormous growth, as recently acknowledged by Prime Minister Narendra Modi. Additionally, work is progressing in VR and AR. Virtual Reality can transport users to historical sites and recreate lost monuments, while Augmented Reality enhances experiences with digital overlays and interactive exhibitions. Digitising heritage collections ensures longer life and broader accessibility of cultural assets. In public infrastructure, the Chhatrapati Shivaji Maharaj International Airport in Mumbai, curated by Rajiv Sethi, is globally acclaimed for its integration of Indian art and culture. New airports and historical attractions like the Statue of Unity, the Statue of Equality, and the Jatayu Earth Centre demonstrate India’s dedication to celebrating its past and attracting visitors. The list of such initiatives is extensive for those who choose to delve deeper. These ventures preserve India’s heritage, drive economic growth, and create career opportunities for Heritage Management specialists. Cultural Heritage as a tool of Global Good Heritage management plays a significant role beyond conservation and economic development. A professional heritage manager can contribute to addressing global challenges such as economic crises, and climate change. Culture offers wealth beyond monetary value, defining identity, promoting social cohesion, engaging youth, and nurturing social resilience. These benefits, though hard to quantify, have an immeasurable impact on the development of societies and a nation. Aspiring to Become a Heritage Manager? Begin here…

Candidates for Heritage Management can come from any background—history, computer science, hospitality, entrepreneurship, social sciences, business administration, humanities. As long as they are passionate about heritage, they can integrate expertise in heritage management into their unique areas of specialisation. If you want to explore the potential of contributing to the conservation, revitalisation, sustainable development, and advocacy of India’s heritage, or if you have innovative ideas for repurposing heritage for new and unprecedented applications, reach out to the Centre for Heritage Management at Ahmedabad University.

https://timesofindia.indiatimes.com/india/ancient-treasures-from-pre-ahom-era-found-in-assam-temple/articleshow/110216312.cms, May 23, 2024

The popularity of heritage walks in neighbouring Delhi has inspired the Haryana Archaeology Department to open the gates for those interested in looking for Mughal history beyond Agra and Delhi. Started as an experiment, these special walks have become a ray of hope for survival of many such monuments in Haryana. Situated about 20 miles South of Delhi is the NCR’s very own ‘Sheesh Mahal’. Lost in the pages of history, the Mughal monument has for almost a century remained forgotten and is in a shambles. Situated in the main market area of Farukh Nagar, a satellite town near Millenium City Gurugram, the monument along with others such as ‘Delhi Darwaja’ and ‘Jama Masjid’ faces neglect.

Having temporarily served as a school and even municipal office, the building remains as one among many sites in the files of the Haryana Archaeology Department. Banking on social media outreach, the heritage walks being organised by local resource persons is now drawing millennial crowd and foreign tourists looking for something different during their golden triangle tour. “Life of any monument depends on the fact that how many people know, value and appreciate and visit it. Haryana has a vast treasure of heritage monuments, but sadly they have been forgotten with time.

We have been working on restoring and reviving these not just physically but even in the minds of people. The heritage walks were started as an experiment inspired by such activities in Delhi and it has been a great success. People were surprised to find these gems lying neglected in their own area. Places such as Rakhi Garhi have a huge fan following for heritage tours and walks,” said the Director of Archaeology and Museums, Haryana, Amit Khatri.

The Department of Archaeology and Museums, Haryana, has been organising weekly heritage awareness programmes in 12 districts of Haryana, including Hisar, Nuh, Gurugram, Sonepat, Panipat, Kaithal, Rakhi Garhi etc., for the last five months. These programmes include heritage walks, tours, meetings, heritage events, exhibitions, etc., led by local historians and enthusiasts. Participants from different parts of Haryana and Delhi join these events. Additionally, the local administration, the American Institute of Indian Studies, INTACH, colleges, universities and other organisation are involved in organising these programmes. “We initially started with tours with 10 persons and now every weekend we get groups of almost 20 people. More than a history lesson, it’s the tales that attract people to these untouched instagramable points. The most successful tours have been that of Rakhi Garhi,” says the coordinator of the initiative, Vinit Bhanwala.

https://www.tribuneindia.com/news/haryana/heritage-walks-throw-a-lifeline-to-states-forgotten-monuments-626075, May 27, 2024

The Directorate of Archaeology, Assam, under the Indigenous and Tribal Faith and Culture Department, successfully concluded a two-day international seminar titled "Recent Archaeological Pursuits in Burial Traditions of South Asia and South East Asia. The Directorate of Archaeology, Assam, under the Indigenous and Tribal Faith and Culture Department, successfully concluded a two-day international seminar titled "Recent Archaeological Pursuits in Burial Traditions of South Asia and South East Asia." Held on May 25th and 26th, the seminar gathered scholars and experts from around the globe to delve into the diverse burial traditions of these regions. The second day of the seminar was marked by the presentation of numerous scholarly papers from various universities and institutions.

An online session facilitated the participation of scholars from Afghanistan and the Czech Republic, broadening the scope of the discussions. Two academic sessions featured offline presentations from distinguished scholars representing Tezpur University, the University of Kelaniya, the Government of Sri Lanka, Thammasat University, Thailand, and the Archaeological Survey of India.

The seminar fostered rich deliberations among scholars from different parts of the world, significantly enhancing the understanding of various burial traditions. It also highlighted the unique mound-burial system of the Ahom Dynasty, known as Moidams, in Charaideo, Assam, establishing meaningful connections with global burial practices. This international gathering is expected to contribute to a deeper and wider comprehension of burial traditions across the world, facilitating academic exchange and collaboration among the participating scholars and institutions.

https://www.sentinelassam.com/cities/guwahati-city/international-seminar-on-burial-traditions-concludes-in-assam, May 28, 2024

Historical inscription from Vijayanagara dynasty found near Mudlapura in Koppala taluk, revealing insights into ancient water management and religious practices. A significant historical inscription dating back to the Vijayanagara dynasty has been unearthed near Mudlapura in Koppala taluk. The discovery, linked to the Huligiyakatti, provides valuable insights into the region’s ancient water management systems and religious practices, said officials close to the development on Friday. The find was made during a routine work by the Karnataka irrigation corporation. While conducting operations near the Huligi Dam, communication and documentation expert Mallikarjuna Hospalya informed the state archaeological museums and heritage department about the presence of the inscription.

R Shejeshwara, deputy director of the archaeological department at Hampi, and Manjanayaka from the assistant archaeology department conducted fieldwork at the site. Their efforts led to the discovery of a six-line Kannada inscription, believed to date back to the reign of the Vijayanagara kings. The inscription was found at the source of the Huligi dam across the Tungabhadra river, said officials. Measuring 14-feet in length and 3-feet in width, the inscriptions surfaced due to reduced water levels in the Tungabhadra river, a result of lower than average rainfall this year. “The inscription mentions Nagannadannanayaka, a prominent chief under the Vijayanagara kings, who constructed a ford (check dam) across the Tungabhadra river at a place called Kalaur, located northwest of Malinathdeva village," R Shejeshwara told HT.

"This ford, referred to as Huligiyakatti, was part of an ancient canal system. The inscription reveals that water from this canal was directed to Huligi, a renowned religious site.” The discovery has sparked interest among historians and archaeologists, who see it as a crucial piece of evidence for understanding the region’s past. The inscription not only highlights the advanced engineering skills of the Vijayanagara period but also underscores the cultural and religious importance of water management in sustaining both agriculture and spiritual sites. The department is now focused on preserving the inscription and conducting in-depth research to uncover more about the historical context and significance of the Huligiyakatti.

https://www.hindustantimes.com/india-news/vijayanagaraera-inscriptions-found-near-huligi-dam-in-koppala-distt-say-officials-101716661196901.html, May 28, 2024

What is Intangible Cultural Heritage (ICH)? Intangible cultural heritage means the practices, representations, expressions, knowledge and skills that communities, groups and individuals recognize as a part of their cultural heritage. It also includes instruments, objects, artifacts and cultural spaces associated with such heritage. ICH ensures that cultural heritage does not end at monuments and collections of objects. It also includes traditions or living expressions.

What are the Domains in Which Intangible Cultural Heritage is Manifested? According to UNESCO’s 2003 Convention for the Safeguarding of the Intangible Cultural Heritage, ICH is manifested into five broad domains: Oral traditions and expressions, including language as a vehicle of the intangible cultural heritage.

Performing arts
Social practices, rituals and festive events Knowledge and practices concerning nature and the universe Traditional craftsmanship What is the Intangible Cultural Heritage of India? With the recent inscription of Garba of Gujarat (2023) on the Representative List of ICH of Humanity, India now has 15 intangible cultural heritage elements on the prestigious UNESCO’s Representative List of ICH of Humanity.

List of Intangible Cultural Heritage of India:
S.No. Intangible Cultural Heritage Element Year of Inscription
1. Kutiyattam, Sanskrit Theater 2008
2. Tradition of Vedic Chanting 2008
3. Ramlila, the Traditional Performance of the Ramayana 2008
4. Ramman, Religious Festival and Ritual Theatre of the Garhwal Himalayas, India 2009
5. Chhau Dance 2010
6. Kalbelia Folk Songs and Dances of Rajasthan 2010
7. Mudiyettu, Ritual Theatre and Dance Drama of Kerala 2010
8. Buddhist Chanting of Ladakh: Recitation of Sacred Buddhist Texts in the Trans-Himalayan Ladakh region, Jammu and Kashmir, India 2012
9. Sankirtana, ritual singing, drumming and dancing of Manipur 2013
10. Traditional Brass and Copper Craft of Utensil Making among the Thatheras of Jandiala Guru, Punjab, India 2014
11. Nowruz 2016
12. Yoga 2016
13. Kumbh Mela 2017
14. Durga Puja in Kolkata 2021
15. Garba of Gujarat 2023
Kutiyattam (Kerala):
It is one of India’s oldest living theatrical traditions. It represents a synthesis of Sanskrit classicism and reflects the local traditions of Kerala. In its stylized and codified theatrical language, neta abhinaya (eye expression) and hasta abhinaya (the language of gestures) are prominent. They focus on the thoughts and feelings of the main character. A single act may take days to perform and a complete performance may last up to 40 days. It is traditionally performed in theaters called Kuttampalams, which are located in Hindu temples.

Tradition of Vedic Chanting ( India):

The Vedas comprise a vast corpus of Sanskrit poetry, philosophical dialogue, myth, and ritual incantations developed and composed over 3500 years ago. The Vedas embody one of the world’s oldest surviving cultural traditions. The Vedic heritage embraces a multitude of texts and interpretations collected in four Vedas, commonly referred to as “Books of Knowledge” even though they have been transmitted orally. The value of this tradition lies not only in the rich content of its oral literature but also in the ingenious techniques employed by the Brahmin priests in preserving the texts intact over thousands of years. Although the Vedas continue to play an important role in contemporary Indian life, only thirteen of the over one thousand Vedic recitation branches have survived.

Ramlila (North India):
Ramlila, literally “Rama‟s play”, is a performance of Ramayana epic in a series of scenes that include song, narration, recital and dialogue. It recalls the battle between Rama and Ravana and consists of a series of dialogues between gods, sages and the faithful. It is performed across northern India during the festival of Dussehra. The most representative Ramlilas are those of Ayodhya, Ramnagar and Benares, Vrindavan, Almora, Sattna and Madhubani. This staging of the Ramayana is based on the Ramcharitmanas which was composed by Tulsidas in the 16th century AD.

Ramman (Uttarakhand):
It is celebrated in the twin villages of Saloor-Dungra in Uttarakhand every year in late April. It is a religious festival in honor of the tutelary god, Bhumiyal Devta. This event is made up of highly complex rituals. It includes the recitation of a version of the epic of Rama and various legends, and the performance of songs and masked dances. Bhandaris, representing locals of the Kshatriya caste, are alone entitled to wear one of the most sacred masks, that of the half-man, half-lion Hindu deity, Narasimha.

Chhau Dance (Eastern India):
Chhau dance enacts episodes from epics including the Mahabharata and Ramayana, local folklore and abstract themes. Its three distinct styles hail from the regions of Seraikella (Jharkhand), Purulia (West Bengal) and Mayurbhanj (Odisha), the first two using masks. Its origin is traceable to indigenous forms of dance and martial practices. Its movement includes mock combat techniques, stylized gaits of birds and animals and movements modeled on the chores of village housewives. The dance is performed at night in an open space to traditional and folk melodies, played on the reed pipes mohuri and shehnai.

Kalbelia Folk Songs and Dances (Rajasthan):
Songs and dances are an expression of the Kalbelia community’s traditional way of life. Kalbelia were once professional snake handlers. Today, they evoke their former occupation in music and dance that is evolving in new and creative ways. Women in flowing black skirts dance and swirl, replicating the movements of a serpent, while men accompany them on the khanjari percussion instrument and the poongi, a woodwind instrument traditionally played to capture snakes. The dancers wear traditional tattoo designs, jewellery and garments richly embroidered with small mirrors and silver thread. The songs also demonstrate the poetic acumen of the Kalbelia, who are reputed to compose lyrics spontaneously and improvise songs during performances. Transmitted from generation to generation, the songs and dances form part of an oral tradition for which no texts or training manuals exist.

Mudiyettu (Kerala):
Mudiyettu is a ritual dance drama from Kerala based on the mythological tale of a battle between the goddess Kali and the demon Darika. Mudiyettu performers draw a huge image of goddess Kali, called as kalam, on the temple floor with coloured powders, wherein the spirit of the goddess is invoked. Performers enact the play in which the divine sage Narada importunes Shiva to contain the demon Darika, who is immune to defeat by mortals. Shiva instead commands that Darika will die at the hand of the goddess Kali. Mudiyettu is performed annually in ‘Bhagavati Kavus’, the temples of the goddess, in different villages along the rivers Chalakkudy Puzha, Periyar and Moovattupuzha.

Buddhist Chanting (Ladakh): In the monasteries and villages of the Ladakh region, Buddhist lamas (priests) chant sacred texts representing the spirit, philosophy and teachings of the Buddha. Two forms of Buddhism are practiced in Ladakh namely Mahayana and Vajrayana and there are four major sects, namely Nyngma, Kagyud, Shakya and Geluk. Each sect has several forms of chanting, practiced during life-cycle rituals and on important days in the Buddhist and agrarian calendars. The monks wear special costumes and make hand gestures (mudras) representing the divine Buddha, and instruments such as bells, drums, cymbals and trumpets lend musicality and rhythm to the chanting. The chanting is performed in groups, either sitting indoors or accompanied by dance in monastery courtyards or private houses.

Sankirtana (Manipur):
Sankirtana encompasses ritual singing, drumming and dancing performed to mark religious occasions and various stages in the life of the Vaishnava people of the Manipur plains. Performers narrate the lives and deeds of Krishna through song and dance. In a typical performance, two drummers and about ten singer-dancers perform in a hall or domestic courtyard encircled by seated devotees.

Sankirtana has two main social functions:
It brings people together on festive occasions acting as a cohesive force within Manipur’s Vaishnava community. It establishes and reinforces relationships between the individual and the community through life-cycle ceremonies.

Traditional Brass and Copper Craft of Utensil Making (Punjab):

The craft of the Thatheras of Jandiala Guru constitutes the traditional technique of manufacturing brass and copper utensils in Punjab. The process starts by obtaining cooled metal cakes, which are flattened into thin plates. These plates are then hammered into curved shapes to form small bowls, rimmed plates, larger pots for water and milk, huge cooking vessels, and other artifacts. Heating the plates while hammering and curving them into different shapes requires careful temperature control, which is achieved by using tiny wood-fired stoves (aided by hand-held bellows) buried in the earth. Utensils are manually finished by polishing with traditional materials such as sand and tamarind juice.
Navroz (India):
Navroz is the new year celebrations for Parsis (Zoroastrians) and Muslims (both Shia and Sunni). It is celebrated on 21st March every year in Afghanistan, Azerbaijan, India, Iran, Iraq, Kazakhstan, Kyrgyzstan, Pakistan, Tajikistan, Turkey, Turkmenistan and Uzbekistan. An important tradition practiced during this time is the gathering around ‘the Table’, decorated with objects that symbolize purity, brightness, livelihood and wealth, to enjoy a special meal with loved ones.

Yoga (India):
Yoga consists of a series of poses, meditation, controlled breathing, word chanting and other techniques designed to help individuals build self-realization, ease any suffering and allow for a state of liberation. It is based on unifying the mind with the body and soul to allow for greater mental, spiritual and physical wellbeing. Traditionally, yoga was transmitted using the Guru-Shishya model (master-pupil) with yoga gurus as the main custodians of associated knowledge and skills.

Kumbh Mela (North India):
Kumbh Mela (the festival of the sacred pitcher) is the largest peaceful congregation of pilgrims on earth, during which participants bathe or take a dip in a sacred river. The festival is held at Allahabad, Haridwar, Ujjain and Nasik every four years by rotation and is attended by millions of people irrespective of caste, creed or gender. Devotees believe that by bathing in the Ganges one is freed from sins liberating her/him from the cycle of birth and death. Its primary bearers, however, belong to akhadas and ashrams, religious organizations, or are individuals living on alms.

Durga Puja (Kolkata):
Durga Puja is an annual festival that marks the ten-day worship of the Hindu mother goddess Durga. The worship of the goddess then begins on the inaugural day of Mahalaya, when eyes are painted onto the clay images to bring the goddess to life. It ends on the tenth day, when the images are immersed in the river from where the clay came. Durga Puja is commended for its initiatives to involve marginalized groups and individuals as well as women in their participation in safeguarding the element.

Garba (Gujarat):
Garba is a ritualistic and devotional dance that is performed on the occasion of the Hindu festival of Navratri, which is dedicated to the worship of the feminine energy or ‘Shakti’. The dance takes place around a perforated earthenware pot lit with an oil lamp, or an image of the mother goddess Amba. The dancers move around the center in a counter-clockwise circle, using simple movements while singing and clapping their hands in unison. Starting with slow circular movements, the tempo slowly builds up to a frenzied whirling.

Conclusion:
India has a vast basket of living and diverse cultural traditions, traditional expressions, intangible cultural heritage comprising masterpieces which need institutional support and encouragement with a view to addressing areas critical for the survival and propagation of these forms of cultural heritage. India needs to reinvigorate and revitalize various institutions, groups, individuals, non-government organizations, researchers and scholars so that they may engage in activities/ projects for strengthening, protecting, preserving and promoting the rich intangible cultural heritage of India.

https://www.drishtiias.com/to-the-points/paper1/intangible-cultural-heritage-ich-of-india, May 31, 2024