The Harappan Society, also known as the Indus Valley Civilization, was a Bronze Age civilization (circa 3300–1300 BCE) in northwestern South Asia. Archaeologists study various aspects of this society to understand its social structure, economic systems, and cultural practices. To determine social differences, they analyze material evidence left behind, such as artifacts, architecture, and burial practices.
Let’s examine each option to identify the primary method used to study social differences within the Harappan society.
Studying cropping patterns involves analyzing agricultural practices, such as the types of crops grown (e.g., wheat, barley, cotton) and evidence of irrigation or double-cropping. This provides insights into the economy, food production, and trade but primarily reflects economic activities rather than social differences. While it may indirectly suggest surplus production supporting a stratified society, it does not directly indicate social hierarchies or individual status within the society.
Analyzing designs of seals focuses on the small steatite seals found at Harappan sites, often engraved with animal motifs, symbols, or undeciphered script. These seals are thought to have been used for trade, administration, or identification of property. While they indicate economic organization and possibly administrative roles, the designs themselves do not provide direct evidence of social differences. The uniformity of seals across sites suggests standardized practices, but they are less revealing about individual or group status compared to other methods.
Examining burial customs involves studying how the Harappans buried their dead, including the structure of burial pits, grave goods (e.g., pottery, ornaments, jewelry), and variations in burial practices. At Harappan sites like Harappa and Mohenjo-daro, the dead were typically laid in pits, sometimes lined with bricks, and some graves contained items like pottery or jewelry, suggesting differences in wealth or status. These variations in burial practices and grave goods are direct indicators of social and economic differences, as they reflect how individuals or groups were treated in death, often correlating with their status in life.
Studying religious beliefs involves interpreting artifacts like terracotta figurines, seals depicting ritual scenes, or structures like the Great Bath at Mohenjo-daro, which may have had ritual significance. While these provide insights into cultural and religious practices, they are less directly tied to social differences. Religious artifacts may suggest shared beliefs or the presence of a priestly class, but they do not provide clear evidence of social stratification or individual status compared to burial customs.
The question asks for the primary method archaeologists use to study social differences within the Harappan society. Social differences refer to variations in status, wealth, or roles among individuals or groups. Examining burial customs is the most direct method because:
For example, at Rakhigarhi, unique burial pits with earthen protuberances and grave goods like pottery indicate variations in burial practices, pointing to social differences. Similarly, the presence of luxury items like jewelry in some graves at Harappa and Mohenjo-daro suggests economic disparities.
Here’s a beginner-friendly analogy:
The primary method archaeologists use to study social differences within the Harappan society is Examining burial customs.
Read the given source carefully and answer the questions that follow:
Harappan Settlements
So far, more than 2000 Harappan archaeological sites have been discovered in the Indian sub-continent. Most of the sites are found located between the Indus and the Saraswati River basins. Nearly two-thirds of these settlements are in the Saraswati basin, suggesting its immense importance for the Harappan Civilisation. Among these, five major cities have been identified. These are Rakhigarhi, Mohenjodaro, Harappa, Dholavira and Ganweriwala. The remaining sites come under different categories such as Regional Centres, agricultural villages, ports and manufacturing centres.
Examine the role of rivers in sustaining the Harappan settlements.Read the given source carefully and answer the questions that follow:
Harappan Settlements
So far, more than 2000 Harappan archaeological sites have been discovered in the Indian sub-continent. Most of the sites are found located between the Indus and the Saraswati River basins. Nearly two-thirds of these settlements are in the Saraswati basin, suggesting its immense importance for the Harappan Civilisation. Among these, five major cities have been identified. These are Rakhigarhi, Mohenjodaro, Harappa, Dholavira and Ganweriwala. The remaining sites come under different categories such as Regional Centres, agricultural villages, ports and manufacturing centres.
Examine the significance of the concentration of Harappan settlements in the Saraswati Basin.
Read the given source carefully and answer the questions that follow:
Harappan Settlements
So far, more than 2000 Harappan archaeological sites have been discovered in the Indian sub-continent. Most of the sites are found located between the Indus and the Saraswati River basins. Nearly two-thirds of these settlements are in the Saraswati basin, suggesting its immense importance for the Harappan Civilisation. Among these, five major cities have been identified. These are Rakhigarhi, Mohenjodaro, Harappa, Dholavira and Ganweriwala. The remaining sites come under different categories such as Regional Centres, agricultural villages, ports and manufacturing centres.
Examine the importance of classifying Harappan sites.
As you can see, a careful re-examination of the data can sometimes lead to a reversal of earlier interpretations. In this respect, it is necessary to mention the recent archaeogenetic research carried out at the site of Rakhigarhi. The site, located in Hisar district of Haryana, is the biggest Harappan city, spread over an area of 550 Hectare. In order to study the genetic history of the Harappans, DNA was extracted from the skeletal remains excavated at Rakhigarhi. This research was carried out by The Deccan College Deemed University, Pune in collaboration with Centre for Cellular and Molecular Biology, Hyderabad and The Harvard Medical College. The analysis of the data indicates that the Harappans are the indigenous people of this region.
The genetic roots of the Harappans go back to 10,000 BCE. The DNA of the Harappans has continued till today and a majority of the South Asian population appears to be their descendants. Due to trade and cultural contacts of the Harappans with distant regions there is a mixture of genes in small quantity. The continuity without any break in genetic history as well as cultural history rules out large scale immigration of the so-called Aryans. This research also indicates that the people coming from bordering areas and distant regions were absorbed in the Indian society. At no stage, the genetic history of the Indians was either discontinued or broken. As the Harappans started moving towards Iran and Central Asia, their genes also gradually spread in these regions.
The same team of researchers reconstructed 3D features of the Harappan people. The reconstructed facial features of the Harappans, male and female, show remarkable similarity with the modern population of Haryana. Thus, this study has indicated unbroken continuity for 5000 years in this region.
Two statements are given below as Assertion and Reason (R). Read them carefully and choose the correct option.
Assertion : Harappa was a well-planned city.
Reason (R): It had a well-planned drainage system.
The Anguish of the King
When the king Devanampiya Piyadassi had been ruling for eight years, the (country of the) Kalingas (present-day coastal Orissa) was conquered by (him). One hundred and fifty thousand men were deported, a hundred thousand were killed, and many more died.
After that, now that (the country of) the Kalingas has been taken, Devanampiya (is devoted) to an intense study of Dhamma, to the love of Dhamma, and to instructing (the people) in Dhamma.
This is the repentance of Devanampiya on account of his conquest of the (country of the) Kalingas.
For this is considered very painful and deplorable by Devanampiya that, while one is conquering an unconquered (country) slaughter, death and deportation of people (take place) there...
Declining a Royal Gift
This excerpt from a sufi text describes the proceedings at Shaikh Nizamuddin Auliya’s hospice in 1313 : I (the author, Amir Hasan Sijzi) had the good fortune of kissing his (Shaikh Nizamuddin Auliya’s) feet ... At this time a local ruler had sent him the deed of ownership to two gardens and much land, along with the provisions and tools for their maintenance. The ruler had also made it clear that he was relinquishing all his rights to both the gardens and land. The master ... had not accepted that gift. Instead, he had lamented: “What have I to do with gardens and fields and lands ? ... None of our ... spiritual masters had engaged in such activity.”
Then he told an appropriate story: “... Sultan Ghiyasuddin, who at that time was still known as Ulugh Khan, came to visit Shaikh Fariduddin (and) offered some money and ownership deeds for four villages to the Shaikh, the money being for the benefit of the dervishes (sufis), and the land for his use. Smiling, Shaikh al Islam (Fariduddin) said: ‘Give me the money. I will dispense it to the dervishes. But as for those land deeds, keep them. There are many who long for them. Give them away to such persons.’”
What taluqdars thought
The attitude of the taluqdars was best expressed by Hanwant Singh, the Raja of Kalakankar, near Rae Bareli. During the mutiny, Hanwant Singh had given shelter to a British officer, and conveyed him to safety. While taking leave of the officer, Hanwant Singh told him:
Sahib, your countrymen came into this country and drove out our King. You sent your officers round the districts to examine the titles to the estates. At one blow you took from me lands which from time immemorial had been in my family. I submitted. Suddenly misfortune fell upon you. The people of the land rose against you. You came to me whom you had despoiled. I have saved you. But now – now I march at the head of my retainers to Lucknow to try and drive you from the country.