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Indus Valley Civilisation
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{{pp-protected|small=yes}}{{short description|Bronze Age civilisation in South Asia}}{{Use dmy dates|date=July 2018}}{{EngvarB|date=September 2016}}{{Use Commonwealth English|date=May 2019}}







factoids
|precededby = Mehrgarh |followedby = Painted Grey Ware cultureCemetery H culture}}File:Mohenjo-daro.jpg|thumb|right|260px|Excavated ruins of Mohenjo-daro, Sindh province, Pakistan, showing the Great Bath in the foreground. Mohenjo-daro, on the right bank of the Indus River, is a UNESCO World Heritage SiteUNESCO World Heritage SiteFile:Harappan small figures.jpg|thumb|260px|Miniature Votive Images or Toy Models from Harappa, c. 2500 BCE. Hand-modeled terra-cotta figurines indicate the yoking of zebu oxen for pulling a cart and the presence of the chickenchickenThe Indus Valley Civilisation (IVC) was a Bronze Age civilisation in the northwestern regions of South Asia, lasting from 3300 BCE to 1300 BCE, and in its mature form from 2600 BCE to 1900 BCE.{{Sfn|Wright|2009|p=1}}{{refn|group=lower-alpha|Wright: "Mesopotamia and Egypt ... co-existed with the Indus civilization during its florescence between 2600 and 1900 BC."{{Sfn|Wright|2009|p=1}}}} Along with ancient Egypt and Mesopotamia it was one of three early civilisations of the region comprising North Africa, West Asia and South Asia, and of the three, the most widespread, its sites spanning an area stretching from northeast Afghanistan, through much of Pakistan, and into western and northwestern India.{{sfn|Wright|2009}}{{refn|group=lower-alpha|Wright: "The Indus civilisation is one of three in the 'Ancient East' that, along with Mesopotamia and Pharaonic Egypt, was a cradle of early civilisation in the Old World (Childe, 1950). Mesopotamia and Egypt were longer lived, but coexisted with Indus civilisation during its florescence between 2600 and 1900 B.C. Of the three, the Indus was the most expansive, extending from today's northeast Afghanistan to Pakistan and India."{{sfn|Wright|2009}}}} It flourished in the basins of the Indus River, which flows through the length of Pakistan, and along a system of perennial, mostly monsoon-fed, rivers that once coursed in the vicinity of the seasonal Ghaggar-Hakra river in northwest India and eastern Pakistan.{{Sfn|Wright|2009|p=1}}{{Sfn|Giosan|Clift|Macklin|Fuller|2012}}The civilisation's cities were noted for their urban planning, baked brick houses, elaborate drainage systems, water supply systems, clusters of large non-residential buildings, and new techniques in handicraft (carnelian products, seal carving) and metallurgy (copper, bronze, lead, and tin).{{Sfn|Wright|2009|pp=115–125}} The large cities of Mohenjo-daro and Harappa very likely grew to containing between 30,000 and 60,000 individuals,{{Sfn|Dyson|2018|p=29}}{{refn|group=lower-alpha|Dyson: "Mohenjo-daro and Harappa may each have contained between 30,000 and 60,000 people (perhaps more in the former case). Water transport was crucial for the provisioning of these and other cities. That said, the vast majority of people lived in rural areas. At the height of the Indus valley civilization the subcontinent may have contained 4-6 million people."{{Sfn|Dyson|2018|p=29}}}} and the civilisation itself during its florescence may have contained between one and five million individuals.{{Sfn|McIntosh|2008|p=187}}{{refn|group=lower-alpha|McIntosh: "The enormous potential of the greater Indus region offered scope for huge population increase; by the end of the Mature Harappan period, the Harappans are estimated to have numbered somewhere between 1 and 5 million, probably well below the region's carrying capacity."{{Sfn|McIntosh|2008|p=187}}}} Gradual drying of the region's soil during the 3rd millennium BCE may have been the initial spur for the urbanisation associated with the civilisation, but eventually also reduced the water supply enough to cause the civilisation's demise, and to scatter its population eastward.{{Sfn|Madella|Fuller|2006}}{{Sfn|MacDonald|2011}}{{Sfn|Giosan|Clift|Macklin|Fuller|2012}}{{Sfn|Brooke|2014}}The Indus civilisation is also known as the Harappan Civilisation, after its type site, Harappa, the first of its sites to be excavated early in the 20th century in what was then the Punjab province of British India and now is Pakistan.{{Sfn|Habib|2015|p=13}}{{refn|group=lower-alpha|Habib: "Harappa, in Sahiwal district of west Punjab, Pakistan, had long been known to archaeologists as an extensive site on the Ravi river, but its true significance as a major city of an early great civilization remained unrecognized until the discovery of Mohenjo Daro near the banks of the Indus, in the Larkana district of Sindh, by Rakhaldas Banerji in 1922. Sir John Marshall, then Director General of the Archaeological Survey of India, used the term 'Indus civilization' for the culture discovered at Harappa and Mohenjo Daro, a term doubly apt because of the geographical context implied in the name 'Indus' and the presence of cities implied in the word 'civilization'. Others, notably the Archaeological Survey of India after Independence, have preferred to call it `Harappan', or 'Mature Harappan', taking Harappa to be its type-site."{{Sfn|Habib|2015|p=13}}}} The discovery of Harappa and soon afterwards Mohenjo-Daro was the culmination of work beginning in 1861 with the founding of the Archaeological Survey of India during the British Raj.{{Sfn|Wright|2009|p=2}} There were however earlier and later cultures often called Early Harappan and Late Harappan in the same area; for this reason, the Harappan civilisation is sometimes called the Mature Harappan to distinguish it from these other cultures. By 2002, over 1,000 Mature Harappan cities and settlements had been reported, of which just under a hundred had been excavated,{{Sfn|Possehl|2002a|pp=62–76}}{{refn|group=lower-alpha|Possehl: "There are 1,056 Mature Harappan sites that have been reported of which 96 have been excavated."{{Sfn|Possehl|2002a|pp=62–76}}}}{{Sfn|Possehl|2002|p=20}}{{Sfn|Singh|2008|p=137}}{{refn|group=lower-alpha|Singh: "Today, the count of Harappan sites has risen to about 1,022, of which 406 are in Pakistan and 616 in India. Of these, only 97 have so far been excavated."{{Sfn|Singh|2008|p=137}}}} However, there are only 5 major urban sites:{{Sfn|Coningham|Young|2015|p=192}}{{refn|group=lower-alpha|Coningham and Young: "More than 1,000 settlements belonging to the Integrated Era have been identified (Singh, 2008: 137), but there are only five significant urban sites at the peak of the settlement hierarchy (Smith, 2.006a: 110) (Figure 6.2).These are: Mohenjo-daro in the lower Indus plain; Harappa in the western Punjab; Ganweriwala in Cholistan; Dholavira in western Gujarat; and Rakhigarhi in Haryana. Mohenjo-daro covered an area of more than 250 hectares, Harappa exceeded 150 hectares, Dholavira 100 hectares and Ganweriwala and Rakhigarhi around 80 hectares each."{{Sfn|Coningham|Young|2015|p=192}}}} Harappa, Mohenjo-daro (UNESCO World Heritage Site), Dholavira, Ganeriwala in Cholistan, and Rakhigarhi.{{Sfn|Wright|2009|p=107}}{{refn|group=lower-alpha|Wright: "Five major Indus cities are discussed in this chapter. During the Urban period, the early town of Harappa expanded in size and population and became a major center in the Upper Indus. Other cities emerging during the Urban period include Mohenjo-daro in the Lower Indus, Dholavira to the south on the western edge of peninsular India in Kutch, Ganweriwala in Cholistan, and a fifth city, Rakhigarhi, on the Ghaggar-Hakra. Rakhigarhi will be discussed briefly in view of the limited published material."{{Sfn|Wright|2009|p=107}}}} The early Harappan cultures were preceded by local Neolithic agricultural villages, from which the river plains were populated.{{Harvnb|Shaffer|1992|loc=I:441–464, II:425–446.}}{{sfn|Kenoyer|1991}}The Harappan language is not directly attested, and its affiliation is uncertain since the Indus script is still undeciphered.WEB,weblink We are all Harappans, Outlook India, A relationship with the Dravidian or Elamo-Dravidian language family is favoured by a section of scholars.BOOK, Ratnagar, Shereen, Shereen Ratnagar, 2006, Trading Encounters: From the Euphrates to the Indus in the Bronze Age, Oxford University Press, India, 978-0-19-566603-8, 2nd,weblink 25, BOOK, Lockard, Craig, 2010, Societies, Networks, and Transitions, Volume 1: To 1500, Cengage Learning, India, 978-1-4390-8535-6, 2nd,weblink 40,

Name

The Indus Valley Civilisation is named after the Indus river system in whose alluvial plains the early sites of the civilisation were identified and excavated.{{sfn|Wright|2009|p=10}}{{refn|group=lower-alpha|Wright: "Unable to state the age of the civilization, he went on to observe that the Indus (which he (John Marshall) named after the river system) artifacts differed from any known other civilizations in the region, ..."{{sfn|Wright|2009|p=10}} }} Following a tradition in archaeology, the civilisation is sometimes referred to as the Harappan, after its type site, Harappa, the first site to be excavated in the 1920s; this is notably true of usage employed by the Archaeological Survey of India after India's independence in 1947.{{sfn|Habib|2002|pp=13–14}}{{refn|group=lower-alpha|Habib: "Sir John Marshall, then Director General of the Archaeological Survey of India, used the term 'Indus civilization' for the culture discovered at Harappa and Mohenjo Daro, a term doubly apt because of the geographical context implied in the name 'Indus' and the presence of cities implied in the word 'civilization'. Others, notably the Archaeological Survey of India after Independence, have preferred to call it (Harappan', or 'Mature Harappan', taking Harappa to be its type-site."{{sfn|Habib|2002|pp=13–14}}}}A section of scholars use the terms "Sarasvati culture", the "Sarasvati Civilisation", the "Indus-Sarasvati Civilisation" or the "Sindhu-Saraswati Civilisation", because they consider the Ghaggar-Hakra river to be the same as the Sarasvati,BOOK, Charles Keith Maisels, Early Civilizations of the Old World: The formative histories of Egypt, The Levant, Mesopotamia, India, and China, 2003, Routledge, 978-1-134-83731-1, 184, The Indus/'Harappan'/Sarasvati Civilization, BOOK, Denise Cush, Catherine A. Robinson, Michael York, Encyclopedia of Hinduism, 2008, Psychology Press, 978-0-7007-1267-0, 766, a river mentioned several times in the Rig Veda, a collection of ancient Sanskrit hymns composed in the second millennium BCE. {{sfn|Mukherjee|2001b}}{{sfn|Habib|2002|p=44}}{{sfn|Danino|2010}}{{refn|group=lower-alpha|For example Michel Danino notes that an alternative dating of the Vedas to the third millennium BCE coincides with the mature phase of the Indus Valley civilisation,{{sfn|Danino|2010|p=256}} and that it is "tempting" to equate the Indus Valley and Vedic cultures.{{sfn|Danino|2010|p=258}} S.P. Gupta "argued that Vedic elements such as the horse, fire altars and animal sacrifices had existed at the so-called 'Indus-Sarasvati' culture sites."{{sfn|Habib|2002|p=44}} These suggestions are rejected by mainstream scholarship.{{sfn|Mukherjee|2001b}}}} However, recent geophysical research suggests that unlike the Sarasvati, whose descriptions in the Rig Veda are those of a snow-fed river, the Ghaggar-Hakra was a system of perennial monsoon-fed rivers, which became seasonal around the time that the civilisation diminished, approximately 4,000 years ago.{{Sfn|Giosan|Clift|Macklin|Fuller|2012}} {{refn|group=lower-alpha|Giosan (2012): "Numerous speculations have advanced the idea that the Ghaggar-Hakra fluvial system, at times identified with the lost mythical river of Sarasvati (e.g., 4, 5, 7, 19), was a large glacier fed Himalayan river. Potential sources for this river include the Yamuna River, the Sutlej River, or both rivers. However, the lack of large-scale incision on the interfluve demonstrates that large, glacier-fed rivers did not flow across the Ghaggar-Hakra region during the Holocene. ... The present Ghaggar-Hakra valley and its tributary rivers are currently dry or have seasonal flows. Yet rivers were undoubtedly active in this region during the Urban Harappan Phase. We recovered sandy fluvial deposits approximately 5,400 y old at Fort Abbas in Pakistan (SI Text), and recent work (33) on the upper Ghaggar-Hakra interfluve in India also documented Holocene channel sands that are approximately 4,300 y old. On the upper interfluve, fine-grained floodplain deposition continued until the end of the Late Harappan Phase, as recent as 2,900 y ago (33) (Fig. 2B). This widespread fluvial redistribution of sediment suggests that reliable monsoon rains were able to sustain perennial rivers earlier during the Holocene and explains why Harappan settlements flourished along the entire Ghaggar-Hakra system without access to a glacier-fed river."{{Sfn|Giosan|Clift|Macklin|Fuller|2012}}}} In addition, proponents of the Sarasvati nomenclature see a connection between the decline of the Indus civilisation and the rise of the Vedic civilisation on the Gangetic plain; however, historians of the decline of the mature Indus civilisation consider the two to be substantially disconnected.{{Sfn|Sen|2019|p=81}}{{refn|group=lower-alpha|Sen: "The so-called lost-Saraswati controversy has reignited the debate about the end of the Harappan civilization and the beginning of the Vedic civilization of the Ganges. Were aspects of the mature Vedic cultures of the first millennium B.C.E. derived from a late version of the Indus Valley culture? Historians of the decline of the Harappan phase of the Indus Valley civilization such as Shereen Ratnagar have described the two as essentially disconnected, separated in both time and substance."{{Sfn|Sen|2019|p=81}}}}

Extent

(File:IVC-major-sites-2.jpg|right|thumb|Major sites and extent of the Indus Valley Civilization)The Indus civilization was roughly contemporary with the other riverine civilisations of the ancient world: Egypt along the Nile, Mesopotamia in the lands watered by the Euphrates and the Tigris, and China in the drainage basin of the Yellow River. By the time of its mature phase, the civilisation had spread over an area larger than the others, which included a core of 1,500 km (930 miles) up the alluvial plane of the Indus and its tributaries. In addition, there was a region with disparate flora, fauna, and habitats, up to ten times as large, which had been shaped culturally and economically by the Indus.{{sfn|Fisher|2018|p=35}}{{refn|group=lower-alpha|Fisher: "This was the same broad period that saw the rise of the civilizations of Mesopotamia (between the Tigris and Euphrates Rivers), Egypt (along the Nile), and northeast China (in the Yellow River basin). At its peak, the Indus was the most extensive of these ancient civilizations, extending 1,500 km (930 mi) up the Indus plain, with a core area of 30,000–100,000 km² (11,600–38,600 mil) and with more ecologically diverse peripheral spheres of economic and cultural influence extending out to ten times that area. The cultural and technological uniformity of the Indus cities is especially striking in light of the relatively great distances among them, with separations of about 280 km (175 mi) whereas the Mesopotamian cities, for example, only averaged about 20–25 km (12.5–16 mi) apart.{{sfn|Fisher|2018|p=35}}}}Around 6500 BCE, agriculture emerged in Balochistan, on the margins of the Indus alluvium.{{sfn|Dyson|2018|p=29}}{{refn|group=lower-alpha|Dyson: "The subcontinent's people were hunter-gatherers for many millennia. There were very few of them. Indeed, 10,000 years ago there may only have been a couple of hundred thousand people, living in small, often isolated groups, the descendants of various 'modern' human incomers. Then, perhaps linked to events in Mesopotamia, about 8,500 years ago agriculture emerged in Baluchistan."{{sfn|Dyson|2018|p=29}}}}{{sfn|Fisher|2018|p=33}}{{refn|group=lower-alpha|Fisher: "The earliest discovered instance in India of well-established, settled agricultural society is at Mehrgarh in the hills between the Bolan Pass and the Indus plain (today in Pakistan) (see Map 3.1). From as early as 7000 BCE, communities there started investing increased labor in preparing the land and selecting, planting, tending, and harvesting particular grain-producing plants. They also domesticated animals, including sheep, goats, pigs, and oxen (both humped zebu [Bos indicus] and unhumped [Bos taurus]). Castrating oxen, for instance, turned them from mainly meat sources into domesticated draft-animals as well.{{sfn|Fisher|2018|p=33}}}} In the following millennia, settled life made inroads into the Indus plains, setting the stage for the growth of rural and urban human settlements.{{sfn|Coningham|Young|2015|p=138}}{{refn|group=lower-alpha|Coningham and Young: "Mehrgarh remains one of the key sites in South Asia because it has provided the earliest known undisputed evidence for farming and pastoral communities in the region, and its plant and animal material provide clear evidence for the ongoing manipulation, and domestication, of certain species. Perhaps most importantly in a South Asian context, the role played by zebu makes this a distinctive, localised development, with a character completely different to other parts of the world. Finally, the longevity of the site, and its articulation with the neighbouring site of Nausharo (c. 2800–2000 BCE), provides a very clear continuity from South Asia's first farming villages to the emergence of its first cities (Jarrige, 1984)."{{sfn|Coningham|Young|2015|p=138}}}} The more organized sedentary life in turn led to a net increase in the birth rate.{{sfn|Dyson|2018|p=29}}{{refn|group=lower-alpha|Dyson: "In the millennia which followed, farming developed and spread slowly into the Indus valley and adjacent areas. The transition to agriculture led to population growth and the eventual rise of the Indus civilization. With the movement to settled agriculture, and the emergence of villages, towns and cities, there was probably a modest rise in the average death rate and a slightly greater rise in the birth rate."{{sfn|Dyson|2018|p=29}}}} The large urban centres of Mohenjo-daro and Harappa very likely grew to containing between 30,000 and 60,000 individuals, and during the civilization's florescence, the population of the subcontinent grew to between 4–6 million people.{{Sfn|Dyson|2018|p=29}}{{refn|group=lower-alpha|Dyson: "Mohenjo-daro and Harappa may each have contained between 30,000 and 60,000 people (perhaps more in the former case). Water transport was crucial for the provisioning of these and other cities. That said, the vast majority of people lived in rural areas. At the height of the Indus valley civilization the subcontinent may have contained 4-6 million people."{{Sfn|Dyson|2018|p=29}}}} During this period the death rate increased as well, for close living conditions of humans and domesticated animals led to an increase in contagious diseases.{{sfn|Fisher|2018|p=33}}{{refn|group=lower-alpha|Fisher: "Such an "agricultural revolution" enabled food surpluses that supported growing populations. Their largely cereal diet did not necessarily make people healthier, however, since conditions like caries and protein deficiencies can increase. Further, infectious diseases spread faster with denser living conditions of both humans and domesticated animals (which can spread measles, influenza, and other diseases to humans)."{{sfn|Fisher|2018|p=33}}}} According to one estimate, the population of the Indus civilization at its peak may have been between one and five million.{{Sfn|McIntosh|2008|pp=186–187}}{{refn|group=lower-alpha|McIntosh: "Population Growth and Distribution: "The prehistory of the Indo-Iranian borderlands shows a steady increase over time in the number and density of settlements based on farming and pastoralism. In contrast, the population of the Indus plains and adjacent regions lived mainly by hunting and gathering; the limited traces suggest their settlements were far fewer in number, and were small and widely scattered, though to some extent this apparent situation must reflect the difficulty of locating hunter-gatherer settlements. The presence of domestic animals in some hunter-gatherer settlements attests to contact with the people of the border-lands, probably in the context of pastoralists' seasonal movement from the hills into the plains. The potential for population expansion in the hills was severely limited, and so, from the fourth millennium into the third, settlers moved out from the borderlands into the plains and beyond into Gujarat, the first being pastoralists, followed later by farmers. The enormous potential of the greater Indus region offered scope for huge population increase; by the end of the Mature Harappan period, the Harappans are estimated to have numbered somewhere between 1 and 5 million, probably well below the region's carrying capacity."{{Sfn|McIntosh|2008|pp=186–187}}}}The Indus Valley Civilisation (IVC) extended from Pakistan's Balochistan in the west to India's western Uttar Pradesh in the east, from northeastern Afghanistan in the north to India's Gujarat state in the south.BOOK, Singh, Upinder, A History of Ancient and Early medieval India: from the Stone Age to the 12th century, 2008, Pearson Education, New Delhi, 978-81-317-1120-0, 137,weblink The largest number of sites are in Gujarat, Haryana, Punjab, Rajasthan, Uttar Pradesh, Jammu and Kashmir states in India, and Sindh, Punjab, and Balochistan provinces in Pakistan. Coastal settlements extended from Sutkagan DorJOURNAL, Dales, George F., 1962, Harappan Outposts on the Makran Coast, Antiquity, 36, 142, 86, 10.1017/S0003598X00029689, in Western Baluchistan to LothalBOOK, Shikaripura Ranganatha, Rao, Shikaripura Ranganatha Rao, 1973, Lothal and the Indus civilization, London, Asia Publishing House, 978-0-210-22278-2, in Gujarat. An Indus Valley site has been found on the Oxus River at Shortugai in northern Afghanistan,{{Harvnb|Kenoyer|1998|p=96}} in the Gomal River valley in northwestern Pakistan,JOURNAL, Dani, Ahmad Hassan, 1970–1971, Excavations in the Gomal Valley, Ancient Pakistan, 5, 1–177, Ahmad Hasan Dani, at Manda, Jammu on the Beas River near Jammu,BOOK, Harappan Civilization: A recent perspective, Joshi, J.P., Oxford University Press, 1982, New Delhi, 185–195, Manda: A Harappan site in Jammu and Kashmir, Bala, M., Possehl, Gregory L., India, and at Alamgirpur on the Hindon River, only 28 km from Delhi.BOOK, Indian Archaeology, A Review (1958–1959), Archaeol. Surv. India, A. Ghosh, Delhi, 51–52, Excavations at Alamgirpur, The southern most site of the Indus valley civilisation is Daimabad in Maharashtra. Indus Valley sites have been found most often on rivers, but also on the ancient seacoast,BOOK, Ray, Himanshu Prabha, 2003, The Archaeology of Seafaring in Ancient South Asia, Cambridge University Press, 978-0-521-01109-9, 95, for example, Balakot,BOOK, South Asian Archaeology 1977, Dales, George F., Seminario di Studi Asiatici Series Minor 6. Instituto Universitario Orientate, 1979, Naples, 241–274, The Balakot Project: Summary of four years excavations in Pakistan, Maurizio Taddei, and on islands, for example, Dholavira.BOOK, History and Archaeology, Bisht, R.S., Ramanand Vidya Bhawan, 1989, 978-81-85205-46-5, New Delhi, 379–408, A new model of the Harappan town planning as revealed at Dholavira in Kutch: A surface study of its plan and architecture, Chatterjee Bhaskar,

Discovery and history of excavation

File:Alexander Cunningham of the ASI 02.jpg|thumb|right|200px|Alexander Cunningham, the first director general of the Archaeological Survey of India (ASI), interpreted a Harappan stamp sealstamp sealFile:Rakhaldas Bandyopadhyay.jpg|thumb|right|200px|R. D. BanerjiR. D. BanerjiFile:John Hubert Marshall - Cyclopedia of India 1906.jpg|thumb|right|200px|John Marshall, the director-general of the ASI from 1902–1928, who oversaw the excavations in Harappa and Mohenjo daro, shown in a 1906 photograph.]] }}{{HistoryOfSouthAsia}}The first modern accounts of the ruins of the Indus civilisation are those of Charles Masson, a deserter from the East India Company's army.{{Sfn|Wright|2009|pp=5–6}} In 1829, Masson traveled through the princely state of Punjab, gathering useful intelligence for the Company in return for a promise of clemency.{{Sfn|Wright|2009|pp=5–6}} An aspect of this arrangement was the additional requirement to hand over to the Company any historical artifacts acquired during his travels. Masson, who was versed in the classics, especially in the military campaigns of Alexander the Great, chose for his wanderings some of the same towns that had featured in Alexander's campaigns, whose archaeological sites had been noted by the campaign's chroniclers.{{Sfn|Wright|2009|pp=5–6}} Masson's major archaeological discovery in the Punjab was Harappa, a metropolis of the Indus civilization that lay buried in the valley of Indus's tributary, the Ravi river. Masson made copious notes and illustrations of Harappa's rich historical artifacts, many appearing half buried in plain view. In 1842, Masson included his observations of Harappa in the book Narrative of Various Journeys in Baluchistan, Afghanistan, and the Punjab. He dated the Harappa ruins to a period of recorded history, erroneously mistaking it to have been described earlier during Alexander's campaign.{{Sfn|Wright|2009|pp=5–6}} Masson was impressed by the site's extraordinary size and by several large mounds formed from long existing erosion.{{Sfn|Wright|2009|pp=5–6}}{{refn|group=lower-alpha|Masson: "A long march preceded our arrival at Haripah, through jangal of the closest description ... When I joined the camp I found it in front of the village and ruinous brick castle. Behind us was a large circular mound, or eminence, and to the west was an irregular rocky height, crowned with the remains of buildings, in fragments of walls, with niches, after the eastern manner ... Tradition affirms the existence here of a city, so considerable that it extended to Chicha Watni, thirteen cosses distant, and that it was destroyed by a particular visitation of Providence, brought down by the lust and crimes of the sovereign."{{sfn|Masson|1842|pp=452–453}} }}Two years later, the Company contracted Alexander Burnes to sail up the Indus to assess the feasibility of water travel for its army.{{Sfn|Wright|2009|pp=5–6}} Burnes, who also stopped in Harappa, noted the baked bricks employed in the site's ancient masonry, but noted also the haphazard plundering of these bricks by the local population.{{Sfn|Wright|2009|pp=5–6}}Despite these reports, Harappa was raided even more perilously for its bricks after the British annexation of the Punjab in 1848–49. A large number of its bricks were carted away as track ballast for the railway lines being laid by the Company in the Punjab.{{Sfn|Wright|2009|p=6}} Some 100 miles of railway track between Multan and Lahore, laid in the mid 1850s, was supported by Harappan bricks.{{Sfn|Wright|2009|p=6}}In 1861, three years after the dissolution of the East India Company and the establishment of Crown rule in India, the activity of archaeology on the subcontinent became more formally organised with the founding of the Archaeological Survey of India (ASI).{{Sfn|Wright|2009|pp=6–7}} Alexander Cunningham, the Survey's first director-general, who had visited Harappa in 1853 and had noted the imposing brick walls, visited again to carry out a survey, but this time of a site whose entire upper layer had been stripped.{{Sfn|Wright|2009|pp=6–7}}{{Sfn|Coningham|Young|2015|p=180}} Although his original goal of demonstrating Harappa to be a lost Buddhist city mentioned in the seventh century CE travels of the Chinese visitor, Xuanzang, proved elusive,{{Sfn|Coningham|Young|2015|p=180}} Cunningham did publish his findings in 1875.{{Sfn|Wright|2009|p=7}} For the first time, he interpreted a Harappan stamp seal, with its unknown script, which he concluded to be of an origin foreign to India.{{Sfn|Wright|2009|p=7}}Alexander Cunningham (1875). Archaeological Survey of India, Report for the Year 1872–1873 (Vol. 5): 105–08 and pl. 32–33. Calcutta: Archaeological Survey of India.Archaeological work in Harappa thereafter flagged until a new viceroy of India, Lord Curzon, pushed through the Ancient Monuments Preservation Act 1904, and appointed John Marshall to lead the ASI.{{Sfn|Wright|2009|p=8}} Several years later, Hiranand Sastri, who had been assigned by Marshall to survey Harappa, reported it to be of non-Buddhist origin and by implication more ancient.{{Sfn|Wright|2009|p=8}} Expropriating Harappa for the ASI under the Act, Marshall directed ASI archaeologist Daya Ram Sahni to excavate the site's two mounds.{{Sfn|Wright|2009|p=8}}Meanwhile, farther south, along the main stem of the Indus in Sind province, the largely undisturbed site of Mohenjo daro had brought notice.{{Sfn|Wright|2009|p=8}} Marshall deputed a succession of ASI officers to survey the site. These included D. R. Bhandarkar (1911), R. D. Banerji (1919, 1922–1923), and M.S. Vats (1924).{{Sfn|Wright|2009|pp=8–9}} In 1923, on his second visit to Mohenjo-daro, Baneriji wrote to Marshall about the site, postulating for it an origin in "remote antiquity," and noting a congruence of some of its artifacts with those of Harappa.{{Sfn|Wright|2009|p=9}} Later in 1923, Vats, also in correspondence with Marshall, noted the same more specifically about the seals and the script found at both sites.{{Sfn|Wright|2009|p=9}} On the weight of these opinions, Marshall ordered crucial data from the two sites to be brought to one location and invited Banerji and Sahni to a joint discussion.{{Sfn|Wright|2009|pp=9–10}} By 1924, Marshall had become convinced of the significance of the finds, and on 24 September 1924, made a tentative but conspicuous public intimation in the Illustrated London News:{{Sfn|Wright|2009|p=10}} "Not often has it been given to archaeologists , as it was given to Schliemann at Tiryns and Mycenae, or to Stein in the deserts of Turkestan, to light upon the remains of a long forgotten civilization. It looks, however, at this moment, as if we were on the threshold of such a discovery in the plains of the Indus."Systematic excavations began in Mohenjo daro with K. N. Dikshit's (1924–25), continuing with those of H. Hargreaves (1925–1926), and Ernest J. H. Mackay (1927–1931).{{Sfn|Wright|2009|pp=8–9}} By 1931, much of Mohenjo-daro had been excavated, but occasional excavations continued, such one led by Mortimer Wheeler, a new director-general of the ASI appointed in 1944.After the partition of India in 1947 and the loss of most excavated sites of the Indus Valley civilisation to Pakistan, the Archaeological Survey of India carried out large numbers of surveys and excavations along the Ghaggar-Hakra system in India.JOURNAL, Guha, Sudeshna, Modern Asian Studies, Negotiating Evidence: History, Archaeology and the Indus Civilisation, 39, 2, 2005, 399–426, 419, Cambridge University Press,weblink 10.1017/S0026749X04001611, {{refn|group=lower-alpha|Guha: "The intense explorations to locate sites related to the Indus Civilisation along the Ghaggar-Hakra, mostly by the Archaeological Survey of India immediately after Indian independence (from the 1950s through the ‘70s), although ostensibly following Sir Aurel Stein’s explorations in 1942, were to a large extent initiated by a patriotic zeal to compensate for the loss of this more ancient civilisation by the newly freed nation; as apart from Rangpur (Gujarat) and Kotla Nihang Khan (Punjab), the sites remained in Pakistan."}} Hopes began to rise among some in India that the Ghaggar-Hakra system might have more sites than the Indus valley.BOOK, Gilbert, Marc Jason, South Asia in World History,weblink 2017, Oxford University Press, 978-0-19-976034-3, 6, Immediately after the discovery of Harappan cities on the Indian side of the border, some nationalist-minded Indians began to speculate that the Ghaggar-Hakra riverbed may have more sites than neighboring Pakistan's Indus Valley. ... Such claims may prove to be valid, but modern nationalist arguments complicate the task of South Asian archaeologists who must deal with the poor condition of Harappan sites. The high water table means the oldest sites are under water or waterlogged and difficult to access., By 2002, over 1,000 Mature Harappan cities and settlements had been reported, of which just under a hundred had been excavated,BOOK, Possehl, Gregory L., Morrison, Kathleen D., Junker, Laura L., Forager-Traders in South and Southeast Asia: Long-Term Histories,weblink 2002, Cambridge University Press, 978-0-521-01636-0, 62–76, Harappans and hunters: economic interaction and specialization in prehistoric India, There are 1,056 Mature Harappan sites that have been reported of which 96 have been excavated., {{Sfn|Possehl|2002|p=20}}BOOK, Singh, Upinder, A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century,weblink 2008, Pearson Education India, 978-81-317-1120-0, 137, Today, the count of Harappan sites has risen to about 1,022, of which 406 are in Pakistan and 616 in India. Of these, only 97 have so far been excavated., mainly in the general region of the Indus and Ghaggar-Hakra Rivers and their tributaries; however, there are only five major urban sites: Harappa, Mohenjo-daro, Dholavira, Ganeriwala and Rakhigarhi.BOOK, Coningham, Robin, Young, Ruth, The Archaeology of South Asia: From the Indus to Asoka, c. 6500 BCE–200 CE,weblink 2015, Cambridge University Press, 978-1-316-41898-7, 192, More than 1,000 settlements belonging to the Integrated Era have been identified (Singh, 2008: 137), but there are only five significant urban sites at the peak of the settlement hierarchy (Smith, 2.006a: 110) (Figure 6.2). These are Mohenjo-daro in the lower Indus plain, Harappa in the western Punjab, Ganweriwala in Cholistan, Dholavira in western Gujarat and Rakhigarhi in Haryana. Mohenjo-daro covered an area of more than 250 hectares, Harappa exceeded 150 hectares, Dholavira 100 hectares and Ganweriwala and Rakhigarhi around 80 hectares each., According to a historian approximately 616 sites have been reported in India, whereas 406 sites have been reported in Pakistan. However, according to an archaeologist, many Ghaggar-Hakra sites in India are of local cultures; some sites display contact with Harappan civilization, but only a few are fully developed Harappan ones.BOOK, Ratnagar, Shereen, 2006, Understanding Harappa: Civilization in the Greater Indus Valley, New Delhi, Tulika Books, 978-81-89487-02-7, Shereen-2006b, 7–8, If in an ancient mound we find only one pot and two bead necklaces similar to those of Harappa and Mohenjo-Daro, with the bulk of pottery, tools and ornaments of a different type altogether, we cannot call that site Harappan. It is instead a site with Harappan contacts. ... Where the Sarasvati valley sites are concerned, we find that many of them are sites of local culture (with distinctive pottery, clay bangles, terracotta beads, and grinding stones), some of them showing Harappan contact, and comparatively few are full-fledged Mature Harappan sites., Unlike India, in which after 1947, the ASI attempted to "Indianise" archaeological work in keeping with the new nation's goals of national unity and historical continuity, in Pakistan the national imperative was the promotion of Islamic heritage, and consequently archaeological work on early sites was left to foreign archaeologists.BOOK, Michon, Daniel, Archaeology and Religion in Early Northwest India: History, Theory, Practice,weblink 2015, Taylor & Francis, 978-1-317-32457-7, 44ff, After Partition, the archaeological work on the early historic period in India and Pakistan developed differently. In India, while the colonial administrative structure remained intact, the ASI made a concerted effort to Indianise' the field. The early historic period was understood as an important chapter in the long, unified history of the Indian subcontinent, and this understanding supported Indian goals of national unity. In Pakistan, however, the project of nation building was focused more on promoting the rich Islamic archaeological heritage within its borders, and most early historic sites, therefore, were left to the spades of foreign missions., After the partition, Mortimer Wheeler, the Director of ASI from 1944, oversaw the establishment of archaeological institutions in Pakistan, later joining a UNESCO effort tasked to conserve the site at Mohenjo-daro.{{sfn|Coningham|Young|2015|p=85|postscript=:Quote: "At the same time he continued to spend part of the years 1949 and 1950 in Pakistan as an adviser to the Government, overseeing the establishment of the government’s Department of Archaeology in Pakistan and the National Museum of Pakistan in Karachi ... He returned to Pakistan in 1958 to carry out excavations at Charsadda and then joined the UNESCO team concerned with the preservation and conservation of Mohenjo-daro during the 1960s. Mohenjo-daro was eventually inscribed as a UNESCO World Heritage site in 1980."}} Other international efforts at Mohenjo-daro and Harappa have included the German Aachen Research Project Mohenjo-daro, the Italian Mission to Mohenjo-daro, and the US Harappa Archaeological Research Project (HARP) founded by George F. Dales.{{Sfn|Wright|2009|p=14}} Beginning in the early 1970s, following a chance flash flood which exposed a portion of an archaeological site at the foot of the Bolan Pass in Balochistan, excavations was carried out in Mehrgarh by French archaeologist Jean-François Jarrige and his team.{{Sfn|Coningham|Young|2015|p=109|postscript=:Quote: "This model of population movement and agricultural diffusion, built on the evidence from Kili Gul Muhammad, was completely revised with the discovery of Mehrgarh at the entrance of the Bolan Pass in Baluchistan in the early 1970s by Jean-Francois Jarrige and his team (Jarrige, 1979). Noting an archaeological section exposed by flash flooding, they found a site covering two square kilometres which was occupied between circa 6500 and 2500 BCE."}}

Chronology

The cities of the Indus Valley Civilisation had "social hierarchies, their writing system, their large planned cities and their long-distance trade [which] mark them to archaeologists as a full-fledged 'civilisation.'"JOURNAL, Chandler, Graham, September–October 1999, Traders of the Plain,weblink Saudi Aramco World, 34–42, 11 February 2007,weblink" title="web.archive.org/web/20070218235318weblink">weblink 18 February 2007, dead, dmy-all, The mature phase of the Harappan civilisation lasted from c. 2600–1900 BCE. With the inclusion of the predecessor and successor cultures – Early Harappan and Late Harappan, respectively – the entire Indus Valley Civilisation may be taken to have lasted from the 33rd to the 14th centuries BCE. It is part of the Indus Valley Tradition, which also includes the pre-Harappan occupation of Mehrgarh, the earliest farming site of the Indus Valley.{{sfn|Kenoyer|1991}}{{sfn|Coningham|Young|2015|p=27}}Several periodisations are employed for the periodisation of the IVC.{{sfn|Kenoyer|1991}}{{sfn|Coningham|Young|2015|p=27}} The most commonly used classifies the Indus Valley Civilisation into Early, Mature and Late Harappan Phase.{{sfn|Coningham|Young|2015|p=25}} An alternative approach by Shaffer divides the broader Indus Valley Tradition into four eras, the pre-Harappan "Early Food Producing Era," and the Regionalisation, Integration, and Localisation eras, which correspond roughly with the Early Harappan, Mature Harappan, and Late Harappan phases.{{sfn|Manuel|2010|p=148}}{|class="wikitable"! Dates! Main Phase! Mehrgarh phases! Harappan phases! Post-Harappan phases! Era 7000–5500 BCE! rowspan=1 | Pre-Harappan Mehrgarh I(aceramic Neolithic)||! rowspan=1 | Early Food Producing Era 5500–3300 BCE! rowspan=1 | Pre-Harappan/Early Harappan{{sfn|Kenoyer|1997|p=53}} Mehrgarh II–VI(ceramic Neolithic)||! rowspan=3 | Regionalisation Erac. 4000–2500/2300 BCE (Shaffer){{sfn|Manuel|2010|p=149}}c. 5000–3200 BCE (Coningham & Young){{sfn|Coningham|Young|2015|p=145}} 3300–2800 BCE! rowspan=2 | Early Harappan{{sfn|Kenoyer|1997|p=53}}c. 3300–2800 BCE (Mughal){{sfn|Kenoyer|1991|p=335}}{{sfn|Kenoyer|1997|p=53}}{{sfn|Parpola|2–15|p=17}}c. 5000–2800 BCE (Kenoyer){{sfn|Kenoyer|1997|p=53}}| Harappan 1(Ravi Phase; Hakra Ware) 2800–2600 BCE Mehrgarh VII Harappan 2(Kot Diji Phase,Nausharo I)| 2600–2450 BCE! rowspan=3 | Mature Harappan (Indus Valley Civilisation)| Harappan 3A (Nausharo II)|! rowspan=3 | Integration Era 2450–2200 BCE| Harappan 3B| 2200–1900 BCE| Harappan 3C| 1900–1700 BCE! rowspan=2 | Late Harappan| Harappan 4 Cemetery H{{sfn1991Ochre Coloured Pottery culture>Ochre Coloured Pottery{{sfn1991|p=333}}! rowspan=2 | Localisation Era 1700–1300 BCE| Harappan 5 1300–600 BCE! rowspan=2 | Post-HarappanIron Age India|| Painted Grey Ware (1200–600 BCE)Vedic period (c. 1500–500 BCE)! Regionalisationc. 1200–300 BCE (Kenoyer){{sfn|Kenoyer|1997|p=53}}c. 1500{{sfn|Kenoyer|1991|p=336}}–600 BCE (Coningham & Young){{sfn|Coningham|Young|2015|p=28}} 600–300 BCE|| Northern Black Polished Ware (Iron Age) (700–200 BCE)Second urbanisation (c. 500–200 BCE)!Integration{{sfn|Coningham|Young|2015|p=28}}

Pre-Harappan era: Mehrgarh

{{See also|Neolithic revolution|Demic diffusion}}File:Diffusion of agriculture from the Fertile Crescent after 9000 BC.jpg|thumb|Model of the diffusion of agriculture from the Fertile CrescentFertile CrescentMehrgarh is a Neolithic (7000 BCE to c. 2500 BCE) site to the west of the Indus River valley near the Bolan Pass,NEWS,weblink Stone age man used dentist drill, which gave new insights on the emergence of the Indus Valley Civilization.{{refn|group=lower-alpha|According to Ahmad Hasan Dani, professor emeritus at Quaid-e-Azam University, Islamabad, the discovery of Mehrgarh "changed the entire concept of the Indus civilisation ... There we have the whole sequence, right from the beginning of settled village life."}} Mehrgarh is one of the earliest sites with evidence of farming and herding in South Asia.UNESCO World Heritage. 2004. Archaeological Site of MehrgarhHirst, K. Kris. 2005. [http://archaeology.about.com/od/mterms/g/mehrgarh.htm "Mehrgarh". Guide to Archaeology{{refn|group=lower-alpha|name="Bhirrana"|Excavations at Bhirrana, Haryana, in India between 2006 and 2009, by archaeologist K.N. Dikshit, provided six artefacts, including "relatively advanced pottery," so-called Hakra ware, which were dated at a time bracket between 7380–6201 BCE.NEWS,weblink Archeologists confirm Indian civilization is 2000 years older than previously believed, Jason Overdorf, Globalpost, 28 November 2012, WEB,weblink Indus Valley 2,000 years older than thought, 2012-11-04, dmy-all, NEWS,weblink Archeologists confirm Indian civilization is 8000 years old, Jhimli Mukherjee Pandey, Times of India, 29 May 2016, WEB, History What their lives reveal,weblink 2013-01-04, dmy-all, These dates compete with Mehrgarh for being the oldest site for cultural remains in the area.NEWS, Haryana's Bhirrana oldest Harappan site, Rakhigarhi Asia's largest: ASI,weblink The Times of India, 15 April 2015, Yet, Dikshit and Mani clarify that this time-bracket concerns only charcoal samples, which were radio-carbon dated at respectively 7570–7180 BCE (sample 2481) and 6689–6201 BCE (sample 2333).{{sfn|Dikshit|2013|pp=132, 131}}{{sfn|Mani|2008|p=237}} Dikshit further writes that the earliest phase concerns 14 shallow dwelling-pits which "could accommodate about 3–4 people."{{sfn|Dikshit|2013|p=129}} According to Dikshit, in the lowest level of these pits wheel-made Hakra Ware was found which was "not well finished,"{{sfn|Dikshit|2013|p=129}} together with other wares.{{sfn|Dikshit|2013|p=130}}}} Mehrgarh was influenced by the Near Eastern Neolithic,{{sfn|Gangal|2014}} with similarities between "domesticated wheat varieties, early phases of farming, pottery, other archaeological artefacts, some domesticated plants and herd animals."{{sfn|Singh|2016|p=5}}{{refn|group=lower-alpha|name="Near East"}} According to Parpola, the Near Eastern culture migrated into the Indus Valley and became the Indus Valley Civilisation.{{sfn|Parpola|2015|p=17}}File:Distribution Haplogroup L Y-DNA.svg|thumb|left|(Haplogroup L-M20]] has a high frequency in the Indus Valley. McElreavy & Quintana-Murci (2005) note that "both the frequency distribution and estimated expansion time (~7,000 YBP) of this lineage suggest that its spread in the Indus Valley may be associated with the expansion of local farming groups during the Neolithic period."JOURNAL, K. McElreavy, L. Quintana-Murci, 2005,weblink A population genetics perspective of the Indus Valley through uniparentally-inherited markers, {{refn|group=lower-alpha|See also:* This map from Sahoo et al. (2006), A prehistory of Indian Y chromosomes: Evaluating demic diffusion scenarios* Sengupta et al. (2006), Polarity and Temporality of High-Resolution Y-Chromosome Distributions in India Identify Both Indigenous and Exogenous Expansions and Reveal Minor Genetic Influence of Central Asian Pastoralists}})Jean-Francois Jarrige argues for an independent origin of Mehrgarh. Jarrige notes "the assumption that farming economy was introduced full-fledged from Near-East to South Asia,"CONFERENCE, Jean-Francois, Jarrige,weblink Mehrgarh Neolithic,weblink" title="web.archive.org/web/20160303221610weblink">weblink 3 March 2016, International Seminar on the First Farmers in Global Perspective, Lucknow, India, 18–20 January 2006, {{refn|group=lower-alpha|name="Near East"|According to Gangal et al. (2014), there is strong archeological and geographical evidence that neolithic farming spread from the Near East into north-west India.{{sfn|Gangal|2014}}{{sfn|Singh|2016}} Gangal et al. (2014):{{sfn|Gangal|2014}} "There are several lines of evidence that support the idea of connection between the Neolithic in the Near East and in the Indian subcontinent. The prehistoric site of Mehrgarh in Baluchistan (modern Pakistan) is the earliest Neolithic site in the north-west Indian subcontinent, dated as early as 8500 BCE."Possehl GL (1999). Indus Age: The Beginnings. Philadelphia: Univ. Pennsylvania Press.}}{{refn|group=lower-alpha|Neolithic domesticated crops in Mehrgarh include more than 90% barley and a small amount of wheat. There is good evidence for the local domestication of barley and the zebu cattle at Mehrgarh,Costantini L (2008) "The first farmers in Western Pakistan: The evidence of the Neolithic agropastoral settlement of Mehrgarh". Pragdhara 18: 167–178 but the wheat varieties are suggested to be of Near-Eastern origin, as the modern distribution of wild varieties of wheat is limited to Northern Levant and Southern Turkey.Fuller DQ (2006) "Agricultural origins and frontiers in South Asia: a working synthesis". J World Prehistory 20: 1–86 A detailed satellite map study of a few archaeological sites in the Baluchistan and Khybar Pakhtunkhwa regions also suggests similarities in early phases of farming with sites in Western Asia.JOURNAL, Petrie, C.A., Thomas, K.D., 2012, The topographic and environmental context of the earliest village sites in western South Asia, Antiquity, 86, 334, 1055–1067, 10.1017/s0003598x00048249, Pottery prepared by sequential slab construction, circular fire pits filled with burnt pebbles, and large granaries are common to both Mehrgarh and many Mesopotamian sites.JOURNAL, Goring-Morris, A.N., Belfer-Cohen, A., 2011, Neolithization processes in the Levant: The outer envelope, Curr. Anthropol., 52, S195–S208, 10.1086/658860, The postures of the skeletal remains in graves at Mehrgarh bear strong resemblance to those at Ali Kosh in the Zagros Mountains of southern Iran [19].Jarrige, J.F. (2008) "Mehrgarh Neolithic". Pragdhara 18: 136–154 Clay figurines found in Mehrgarh resemble those discovered at Teppe Zagheh on the Qazvin plain south of the Elburz range in Iran (the 7th millennium BCE) and Jeitun in Turkmenistan (the 6th millennium BCE).Jarrige C. (2008) The figurines of the first farmers at Mehrgarh and their offshoots. Pragdhara 18: 155–166 Strong arguments have been made for the Near-Eastern origin of some domesticated plants and herd animals at Jeitun in Turkmenistan (pp. 225–227).Harris D.R. (2010). Origins of Agriculture in Western Central Asia: An Environmental-Archaeological Study. Philadelphia: Univ. Pennsylvania Press.}}{{refn|group=lower-alpha|The Near East is separated from the Indus Valley by the arid plateaus, ridges and deserts of Iran and Afghanistan, where rainfall agriculture is possible only in the foothills and cul-de-sac valleys.Hiebert FT, Dyson RH (2002). "Prehistoric Nishapur and frontier between Central Asia and Iran". Iranica Antiqua XXXVII: 113–149 Nevertheless, this area was not an insurmountable obstacle for the dispersal of the Neolithic. The route south of the Caspian sea is a part of the Silk Road, some sections of which were in use from at least 3,000 BCE, connecting Badakhshan (north-eastern Afghanistan and south-eastern Tajikistan) with Western Asia, Egypt and India.Kuzmina EE, Mair V.H. (2008). The Prehistory of the Silk Road. Philadelphia: Univ. Pennsylvania Press Similarly, the section from Badakhshan to the Mesopotamian plains (the Great Khorasan Road) was apparently functioning by 4,000 BCE and numerous prehistoric sites are located along it, whose assemblages are dominated by the Cheshmeh-Ali (Tehran Plain) ceramic technology, forms and designs.Hiebert FT, Dyson RH (2002). "Prehistoric Nishapur and frontier between Central Asia and Iran". Iranica Antiqua XXXVII: 113–149 Striking similarities in figurines and pottery styles, and mud-brick shapes, between widely separated early Neolithic sites in the Zagros Mountains of north-western Iran (Jarmo and Sarab), the Deh Luran Plain in southwestern Iran (Tappeh Ali Kosh and Chogha Sefid), Susiana (Chogha Bonut and Chogha Mish), the Iranian Central Plateau (Tappeh-Sang-e Chakhmaq), and Turkmenistan (Jeitun) suggest a common incipient culture.Alizadeh A (2003). "Excavations at the prehistoric mound of Chogha Bonut, Khuzestan, Iran. Technical report", University of Chicago, Illinois. The Neolithic dispersal across South Asia plausibly involved migration of the population.Dolukhanov P (1994). Environment and Ethnicity in the Ancient Middle East. Aldershot: Ashgate. This possibility is also supported by Y-chromosome and mtDNA analyses,JOURNAL, Quintana-Murci, L., Krausz, C., Zerjal, T., Sayar, S.H., Hammer, M.F., etal, 2001, Y-chromosome lineages trace diffusion of people and languages in Southwestern Asia, Am J Hum Genet, 68, 2, 537–542, 10.1086/318200, 11133362, 1235289, JOURNAL, Quintana-Murci, L., Chaix, R., Wells, R. Spencer, Behar, D.M., Sayar, H., etal, 2004, Where West meets East: The complex mtDNA landscape of the Southwest and Central Asian corridor, Am J Hum Genet, 74, 5, 827–845, 10.1086/383236, 15077202, 1181978, }} and the similarities between Neolithic sites from eastern Mesopotamia and the western Indus valley, which are evidence of a "cultural continuum" between those sites. But given the originality of Mehrgarh, Jarrige concludes that Mehrgarh has an earlier local background," and is not a "'backwater' of the Neolithic culture of the Near East."Lukacs and Hemphill suggest an initial local development of Mehrgarh, with a continuity in cultural development but a change in population. According to Lukacs and Hemphill, while there is a strong continuity between the neolithic and chalcolithic (Copper Age) cultures of Mehrgarh, dental evidence shows that the chalcolithic population did not descend from the neolithic population of Mehrgarh,{{sfn|Coningham|Young|2015|p=114}} which "suggests moderate levels of gene flow."{{sfn|Coningham|Young|2015|p=114}}{{refn|group=lower-alpha|They further noted that "the direct lineal descendents of the Neolithic inhabitants of Mehrgarh are to be found to the south and the east of Mehrgarh, in northwestern India and the western edge of the Deccan plateau," with neolithic Mehrgarh showing greater affinity with chalocolithic Inamgaon, south of Mehrgarh, than with chalcolithic Mehrgarh.{{sfn|Coningham|Young|2015|p=114}}}} Mascarenhas et al. (2015) note that "new, possibly West Asian, body types are reported from the graves of Mehrgarh beginning in the Togau phase (3800 BCE)."{{sfn|Mascarenhas|2015|p=9}} According to Narasimhan et al. (2018), the IVC-population likely resulted from a mixture of Iranian agriculturalists and South Asian hunter-gatherers, and came into being between c. 4700–3000 BCE.{{sfn|Narasimhan et al.|2018}}{{refn|group=lower-alpha|See also Tony Joseph, How We, The Indians, Came To Be, the quint}}Gallego Romero et al. (2011) state that their research on lactose tolerance in India suggests that "the west Eurasian genetic contribution identified by Reich et al. (2009) principally reflects gene flow from Iran and the Middle East."{{sfn|Gallego Romero|2011|p=9}} They further note that "[t]he earliest evidence of cattle herding in south Asia comes from the Indus River Valley site of Mehrgarh and is dated to 7,000 YBP."{{sfn|Gallego Romero|2011|p=9}}{{refn|group=lower-alpha|Gallego romero et al. (2011) refer to (Meadow 1993):{{sfn|Gallego Romero|2011|p=9}} Meadow RH. 1993. Animal domestication in the Middle East: a revised view from the eastern margin. In: Possehl G, editor. Harappan civilization. New Delhi: Oxford University Press and India Book House. pp. 295–320.{{sfn|Gallego Romero|2011|p=12}}}}

Early Harappan

(File:Indus Valley Civilization, Early Phase (3300-2600 BCE).png|thumb|right|Early Harappan Period, c. 3300–2600 BCE)The Early Harappan Ravi Phase, named after the nearby Ravi River, lasted from {{Circa|3300}} BCE until 2800 BCE. It is related to the Hakra Phase, identified in the Ghaggar-Hakra River Valley to the west, and predates the Kot Diji Phase (2800–2600 BCE, Harappan 2), named after a site in northern Sindh, Pakistan, near Mohenjo-daro. The earliest examples of the Indus script date to the 3rd millennium BCE.BOOK, The World's Writing Systems, 372, Peter T. Daniels, Oxford University, BOOK, Parpola, Asko, 1994, Deciphering the Indus Script, Cambridge University Press, 978-0-521-43079-1, The mature phase of earlier village cultures is represented by Rehman Dheri and Amri in Pakistan.BOOK, Frontiers of Indus Civilisation, Durrani, F.A., Books & Books, 1984, Delhi, 505–510, Some Early Harappan sites in Gomal and Bannu Valleys, B. B. Lal, Lal, B.B., S.P. Gupta, Gupta, S.P., Kot Diji represents the phase leading up to Mature Harappan, with the citadel representing centralised authority and an increasingly urban quality of life. Another town of this stage was found at Kalibangan in India on the Hakra River.JOURNAL, Thapar, B.K., 1975, Kalibangan: A Harappan metropolis beyond the Indus Valley, Expedition, 17, 2, 19–32, Trade networks linked this culture with related regional cultures and distant sources of raw materials, including lapis lazuli and other materials for bead-making. By this time, villagers had domesticated numerous crops, including peas, sesame seeds, dates, and cotton, as well as animals, including the water buffalo. Early Harappan communities turned to large urban centres by 2600 BCE, from where the mature Harappan phase started. The latest research shows that Indus Valley people migrated from villages to cities.JOURNAL, Evidence for Patterns of Selective Urban Migration in the Greater Indus Valley (2600–1900 BC): A Lead and Strontium Isotope Mortuary Analysis, 10.1371/journal.pone.0123103, 25923705, 4414352, 10, 4, PLOS ONE, e0123103, 2015, Valentine, Benjamin, 2015PLoSO..1023103V, NEWS,weblink Indus Valley people migrated from villages to cities: New study, Times of India, The final stages of the Early Harappan period are characterised by the building of large walled settlements, the expansion of trade networks, and the increasing integration of regional communities into a "relatively uniform" material culture in terms of pottery styles, ornaments, and stamp seals with Indus script, leading into the transition to the Mature Harappan phase.J.M. Kenoyer (2006), "Cultures and Societies of the Indus Tradition. In Historical Roots" in the Making of ‘the Aryan’, R. Thapar (ed.), pp. 21–49. New Delhi, National Book Trust.

Mature Harappan

{{multiple image|perrow=1/2/1|total_width=230|caption_align=center| align = | title = Mature Harappancaption1=Mature Harappan Period, c. 2600–1900 BCE.caption2=View of Granary and Great Hall on Mound F in Harappa.caption3=Archaeological remains of washroom drainage system at Lothal.caption4=Dholavira in Gujarat, India, is one of the largest cities of Indus Valley Civilisation, with stepwell steps to reach the water level in artificially constructed reservoirs.SUICHI >LAST=TAKEZAWA VOLUME=III TITLE=STEPWELLS – COSMOLOGY OF SUBTERRANEAN ARCHITECTURE AS SEEN IN ADALAJ DF=DMY-ALL, }}According to Giosan et al. (2012), the slow southward migration of the monsoons across Asia initially allowed the Indus Valley villages to develop by taming the floods of the Indus and its tributaries. Flood-supported farming led to large agricultural surpluses, which in turn supported the development of cities. The IVC residents did not develop irrigation capabilities, relying mainly on the seasonal monsoons leading to summer floods. Brooke further notes that the development of advanced cities coincides with a reduction in rainfall, which may have triggered a reorganisation into larger urban centers.{{refn|group=lower-alpha|name="Note-Brooke"}}According to J.G. Shaffer and D.A. Lichtenstein,BOOK, Old Problems and New Perspectives in the Archaeology of South Asia, Shaffer, Jim G., Jim G. Shaffer, Lichtenstein, Diane A., 1989, Wisconsin Archaeological Reports, 2, 117–126, Ethnicity and Change in the Indus Valley Cultural Tradition, the Mature Harappan Civilisation was "a fusion of the Bagor, Hakra, and Kot Diji traditions or 'ethnic groups' in the Ghaggar-Hakra valley on the borders of India and Pakistan".By 2600 BCE, the Early Harappan communities turned into large urban centres. Such urban centres include Harappa, Ganeriwala, Mohenjo-daro in modern-day Pakistan, and Dholavira, Kalibangan, Rakhigarhi, Rupar, and Lothal in modern-day India.MAGAZINE,weblink Indus re-enters India after two centuries, feeds Little Rann, Nal Sarovar, India Today, 7 November 2011, 7 November 2011, In total, more than 1,000 cities and settlements have been found, mainly in the general region of the Indus and Ghaggar-Hakra Rivers and their tributaries.

Cities

A sophisticated and technologically advanced urban culture is evident in the Indus Valley Civilisation, making them the first urban centre in the region. The quality of municipal town planning suggests the knowledge of urban planning and efficient municipal governments which placed a high priority on hygiene, or, alternatively, accessibility to the means of religious ritual.BOOK, Gregory L. Possehl, The Indus Civilization: A Contemporary Perspective,weblink 11 November 2002, Rowman Altamira, 978-0-7591-1642-9, 193ff, As seen in Harappa, Mohenjo-daro and the recently partially excavated Rakhigarhi, this urban plan included the world's first known urban sanitation systems: see hydraulic engineering of the Indus Valley Civilisation. Within the city, individual homes or groups of homes obtained water from wells. From a room that appears to have been set aside for bathing, waste water was directed to covered drains, which lined the major streets. Houses opened only to inner courtyards and smaller lanes. The house-building in some villages in the region still resembles in some respects the house-building of the Harappans.It has been noted that the courtyard pattern and techniques of flooring of Harappan houses has similarities to the way house-building is still done in some villages of the region. {{Harvnb|Lal|2002|pp=93–95}}The ancient Indus systems of sewerage and drainage that were developed and used in cities throughout the Indus region were far more advanced than any found in contemporary urban sites in the Middle East and even more efficient than those in many areas of Pakistan and India today. The advanced architecture of the Harappans is shown by their impressive dockyards, granaries, warehouses, brick platforms, and protective walls. The massive walls of Indus cities most likely protected the Harappans from floods and may have dissuaded military conflicts.BOOK, Morris, A.E.J., History of Urban Form: Before the Industrial Revolutions, 1994, Routledge, New York, 978-0-582-30154-2, 31, Third,weblink 20 May 2015, The purpose of the citadel remains debated. In sharp contrast to this civilisation's contemporaries, Mesopotamia and ancient Egypt, no large monumental structures were built. There is no conclusive evidence of palaces or temples – or of kings, armies, or priests. Some structures are thought to have been granaries. Found at one city is an enormous well-built bath (the "Great Bath"), which may have been a public bath. Although the citadels were walled, it is far from clear that these structures were defensive.Most city dwellers appear to have been traders or artisans, who lived with others pursuing the same occupation in well-defined neighbourhoods. Materials from distant regions were used in the cities for constructing seals, beads and other objects. Among the artefacts discovered were beautiful glazed faïence beads. Steatite seals have images of animals, people (perhaps gods), and other types of inscriptions, including the yet un-deciphered writing system of the Indus Valley Civilisation. Some of the seals were used to stamp clay on trade goods.Although some houses were larger than others, Indus Civilisation cities were remarkable for their apparent, if relative, egalitarianism. All the houses had access to water and drainage facilities. This gives the impression of a society with relatively low wealth concentration, though clear social levelling is seen in personal adornments.{{clarify|date=March 2016}}

Authority and governance

File:Mohenjo-daro Priesterkönig.jpeg|thumb|140px|So-called "Priest King" statue, Mohenjo-daro, late Mature HarappanMature HarappanArchaeological records provide no immediate answers for a centre of power or for depictions of people in power in Harappan society. But, there are indications of complex decisions being taken and implemented. For instance, the majority of the cities were constructed in a highly uniform and well-planned grid pattern, suggesting they were planned by a central authority; extraordinary uniformity of Harappan artefacts as evident in pottery, seals, weights and bricks; presence of public facilities and monumental architecture; heterogeneity in the mortuary symbolism and in grave goods (items included in burials).{{citation needed|date=May 2016}}These are the major theories:{{citation needed|date=May 2016}}
  • There was a single state, given the similarity in artefacts, the evidence for planned settlements, the standardised ratio of brick size, and the establishment of settlements near sources of raw material.
  • There was no single ruler but several cities like Mohenjo-daro had a separate ruler, Harappa another, and so forth.
  • Harappan society had no rulers, and everybody enjoyed equal status.BOOK, Worshiping Power: An Anarchist View of Early State Formation, Gelderloos, Peter, AK Press, 2017, Oakland, 142,

Technology

{{further|Indian mathematics#Prehistory}}The people of the Indus Civilisation achieved great accuracy in measuring length, mass, and time. They were among the first to develop a system of uniform weights and measures.{{dubious|date=June 2019}} A comparison of available objects indicates large scale variation across the Indus territories. Their smallest division, which is marked on an ivory scale found in Lothal in Gujarat, was approximately 1.704 mm, the smallest division ever recorded on a scale of the Bronze Age.{{citation needed|date=June 2019}} Harappan engineers followed the decimal division of measurement for all practical purposes, including the measurement of mass as revealed by their hexahedron weights.{{citation needed|date=June 2019}}(File:Harappan (Indus Valley) Balance & Weights.jpg|thumb|right|Harappan weights found in the Indus Valley.BOOK, Art of the First Cities: The Third Millennium B.C. from the Mediterranean to the Indus, 2003, Metropolitan Museum of Art, 9781588390431, 401–402,weblink en, )These chert weights were in a ratio of 5:2:1 with weights of 0.05, 0.1, 0.2, 0.5, 1, 2, 5, 10, 20, 50, 100, 200, and 500 units, with each unit weighing approximately 28 grams, similar to the English Imperial ounce or Greek uncia, and smaller objects were weighed in similar ratios with the units of 0.871 . However, as in other cultures, actual weights were not uniform throughout the area. The weights and measures later used in Kautilya's Arthashastra (4th century BCE) are the same as those used in Lothal.BOOK, Sergent, Bernard, Genèse de l'Inde, 1997, 113, French, 978-2-228-89116-5, Payot, Paris, Harappans evolved some new techniques in metallurgy and produced copper, bronze, lead, and tin.{{citation needed|date=June 2019}}A touchstone bearing gold streaks was found in Banawali, which was probably used for testing the purity of gold (such a technique is still used in some parts of India).BOOK, Harappan Civilization: A Contemporary Perspective, Bisht, R.S., Oxford and IBH Publishing Co., 1982, New Delhi, 113–124, Excavations at Banawali: 1974–77, Possehl Gregory L.,

Arts and crafts

{{see also|Pottery in the Indian subcontinent}}File:Red pottery, IVC.jpg|right|thumb|140px|Fragment of a large deep vessel; circa 2500 BC; red pottery with red and black slip-painted decoration; 12.5 × 15.5 cm (4{{fraction|15|16}} × 6{{fraction|1|8}} in.); Brooklyn MuseumBrooklyn MuseumVarious sculptures, seals, bronze vessels pottery, gold jewellery, and anatomically detailed figurines in terracotta, bronze, and steatite have been found at excavation sites.BOOK, The Ancient Indus Valley: New Perspectives,weblink Jane, McIntosh, 248, ABC-CLIO, 978-1-57607-907-2, 2008, The Harappans also made various toys and games, among them cubical dice (with one to six holes on the faces), which were found in sites like Mohenjo-Daro.{{Harvnb|Lal|2002|p=89}}A number of gold, terracotta and stone figurines of girls in dancing poses reveal the presence of some dance form. These terracotta figurines included cows, bears, monkeys, and dogs. The animal depicted on a majority of seals at sites of the mature period has not been clearly identified. Part bull, part zebra, with a majestic horn, it has been a source of speculation. As yet, there is insufficient evidence to substantiate claims that the image had religious or cultic significance, but the prevalence of the image raises the question of whether or not the animals in images of the IVC are religious symbols.Keay, John, India, a History. New York: Grove Press, 2000.Many crafts including, "shell working, ceramics, and agate and glazed steatite bead making" were practised and the pieces were used in the making of necklaces, bangles, and other ornaments from all phases of Harappan culture. Some of these crafts are still practised in the subcontinent today.JOURNAL, Kenoyer, Jonathan Mark, 1997, Trade and Technology of the Indus Valley: New Insights from Harappa, Pakistan, World Archaeology, 29, 2: "High–Definition Archaeology: Threads Through the Past", 262–280, 10.1080/00438243.1997.9980377, Jonathan Mark Kenoyer, Some make-up and toiletry items (a special kind of combs (kakai), the use of collyrium and a special three-in-one toiletry gadget) that were found in Harappan contexts still have similar counterparts in modern India.{{Harvnb|Lal|2002|p=82}} Terracotta female figurines were found (c. 2800–2600 BCE) which had red colour applied to the "manga" (line of partition of the hair).

The dancing girl statue

File:Dancing girl of Mohenjo-daro.jpg|thumb|right|120px|The (Dancing Girl (sculpture)|Dancing Girl]] of Mohenjo-daro; 2400–1900 BCE; bronze; height: 10.8 cm (4{{fraction|1|4}} in.);)The statuette of the so-called "Dancing Girl" adorned with bangles, has been found in Mohenjo-daro.

Seals

File:IndusValleySeals.JPG|thumb|right|Stamp seals, some of them with Indus script; probably made of steatite; British MuseumBritish MuseumThousands of steatite seals have been recovered, and their physical character is fairly consistent. In size they range from {{fraction|3|4}} inch to 1 {{fraction|1|2}} inches square. In most cases they have a pierced boss at the back to accommodate a cord for handling or for use as personal adornment.Seals have been found at Mohenjo-daro depicting a figure standing on its head, and another, on the Pashupati seal, sitting cross-legged in what some call a yoga-like pose (see image, the so-called Pashupati, below). This figure has been variously identified. Sir John Marshall identified a resemblance to the Hindu god, Shiva.JOURNAL, Mackay, Ernest John Henry, Excavations at Mohenjodaro, Annual Report of the Archaeological Survey of India, 1928–1929, 74–75, harv, A harp-like instrument depicted on an Indus seal and two shell objects found at Lothal indicate the use of stringed musical instruments.A (:File:Indus bull-man fighting beast.jpg|human deity with the horns, hooves and tail of a bull) also appears in the seals, in particular in a fighting scene with a horned tiger-like beast. This deity has been compared to the Mesopotamian bull-man Enkidu.BOOK, Littleton, C. Scott, Gods, Goddesses, and Mythology, 2005, Marshall Cavendish, 9780761475651, 732,weblink en, BOOK, Marshall, John, Mohenjo-Daro and the Indus Civilization: Being an Official Account of Archaeological Excavations at Mohenjo-Daro Carried Out by the Government of India Between the Years 1922 and 1927, 1996, Asian Educational Services, 9788120611795, 389,weblink en, BOOK, Singh, The Pearson Indian History Manual for the UPSC Civil Services Preliminary Examination, Pearson Education India, 9788131717530, 35,weblink en, Several seals also show a man fighting two lions or tigers, a "Master of Animals" motif common to civilizations in Western and South Asia.BOOK, The Indus Script. Text, Concordance And Tables Iravathan Mahadevan, 76,weblink English,

Trade and transportation

{{further|Lothal|Meluhha}}The Indus civilisation's economy appears to have depended significantly on trade, which was facilitated by major advances in transport technology. The IVC may have been the first civilisation to use wheeled transport.Hasenpflug, Rainer, The Inscriptions of the Indus civilisation Norderstedt, Germany, 2006. These advances may have included bullock carts that are identical to those seen throughout South Asia today, as well as boats. Most of these boats were probably small, flat-bottomed craft, perhaps driven by sail, similar to those one can see on the Indus River today; however, there is secondary evidence of sea-going craft. Archaeologists have discovered a massive, dredged canal and what they regard as a docking facility at the coastal city of Lothal in western India (Gujarat state). An extensive canal network, used for irrigation, has however also been discovered by H.-P. Francfort.BOOK, A History of Ancient and Early Medieval India,weblink 157, Upinder, Singh, 978-81-317-1120-0, 2008, (File:Harappan Burnished and Painted Clay Ovoid Vase with Round Carnelian Beads in National Museum, Delhi (3rd Millennium-2nd Millennium BC).jpg|thumb|right|Harappan burnished and painted clay ovoid Vase, with round carnelian beads. (3rd Millennium-2nd Millennium BCE))During 4300–3200 BCE of the chalcolithic period (copper age), the Indus Valley Civilisation area shows ceramic similarities with southern Turkmenistan and northern Iran which suggest considerable mobility and trade. During the Early Harappan period (about 3200–2600 BCE), similarities in pottery, seals, figurines, ornaments, etc. document intensive caravan trade with Central Asia and the Iranian plateau.{{Harvnb|Parpola|2005|pp=2–3}}File:Mesopotamia-Indus.jpg|thumb|Archaeological discoveries suggest that trade routes between Mesopotamia and the Indus were active during the 3rd millennium BCE, leading to the development of Indus-Mesopotamia relationsIndus-Mesopotamia relationsJudging from the dispersal of Indus civilisation artefacts, the trade networks economically integrated a huge area, including portions of Afghanistan, the coastal regions of Persia, northern and western India, and Mesopotamia, leading to the development of Indus-Mesopotamia relations. Studies of tooth enamel from individuals buried at Harappa suggest that some residents had migrated to the city from beyond the Indus Valley.WEB, Surprising Discoveries From the Indus Civilization, National Geographic, Traci, Watson, 29 April 2013,weblink There is some evidence that trade contacts extended to Crete and possibly to Egypt.BOOK,weblink The Hindus: an alternative history, 978-0-19-959334-7, 2010, Oxford University Press, 67, Wendy, Doniger, There was an extensive maritime trade network operating between the Harappan and Mesopotamian civilisations as early as the middle Harappan Phase, with much commerce being handled by "middlemen merchants from Dilmun" (modern Bahrain and Failaka located in the Persian Gulf).BOOK, Underwater archaeology proceedings of the Society for Historical Archaeology Conference at Kingston, Jamaica 1992, Neyland, R.S., Society for Historical Archaeology, 1992, Tucson, AZ, 68–74, The seagoing vessels on Dilmun seals, Keith, D.H., Carrell T.L., Such long-distance sea trade became feasible with the development of plank-built watercraft, equipped with a single central mast supporting a sail of woven rushes or cloth.Maurizio Tosi, "Black Boats of Magan. Some Thoughts on Bronze Age Water Transport in Oman and beyond from the Impressed Bitumen Slabs of Ra's al-Junayz", in A. Parpola (ed), South Asian Archaeology 1993, Helsinki, 1995, pp. 745–761 (in collaboration with Serge Cleuziou)It is generally assumed that most trade between the Indus Valley (ancient Meluhha?) and western neighbors proceeded up the Persian Gulf rather than overland. Although there is no incontrovertible proof that this was indeed the case, the distribution of Indus-type artifacts on the Oman peninsula, on Bahrain and in southern Mesopotamia makes it plausible that a series of maritime stages linked the Indus Valley and the Gulf region.Daniel T. Potts (2009), Maritime Trade: Pre-Islamic Period iranicaonline.orgIn the 1980s, important archaeological discoveries were made at Ras al-Jinz (Oman), demonstrating maritime Indus Valley connections with the Arabian Peninsula.Maurizio Tosi: Die Indus-Zivilisation jenseits des indischen Subkontinents, in: Vergessene Städte am Indus, Mainz am Rhein 1987, {{ISBN|3-8053-0957-0}}, S. 132–133Story of Ras Al Jinz. Oman Information

Agriculture

According to Gangal et al. (2014), there is strong archeological and geographical evidence that neolithic farming spread from the Near East into north-west India, but there is also "good evidence for the local domestication of barley and the zebu cattle at Mehrgarh."{{sfn|Gangal|2014}}{{refn|group=lower-alpha|name=Gangal|Gangal refers to Jarrige (2008), "Mehrgarh Neolithic". Pragdhara 18: 136–154; and to Costantini (2008), "The first farmers in Western Pakistan: the evidence of the Neolithic agropastoral settlement of Mehrgarh". Pragdhara 18: 167–178}}According to Jean-Francois Jarrige, farming had an independent origin at Mehrgarh, despite the similarities which he notes between Neolithic sites from eastern Mesopotamia and the western Indus valley, which are evidence of a "cultural continuum" between those sites. Nevertheless, Jarrige concludes that Mehrgarh has an earlier local background," and is not a "'backwater' of the Neolithic culture of the Near East." Archaeologist Jim G. Shaffer writes that the Mehrgarh site "demonstrates that food production was an indigenous South Asian phenomenon" and that the data support interpretation of "the prehistoric urbanisation and complex social organisation in South Asia as based on indigenous, but not isolated, cultural developments".Shaffer 1999 p.245Jarrige notes that the people of Mehrgarh used domesticated wheats and barley,JOURNAL, Jarrige, J.-F., 1986, Excavations at Mehrgarh-Nausharo, Pakistan Archaeology, 10, 22, 63–131, while Shaffer and Liechtenstein note that the major cultivated cereal crop was naked six-row barley, a crop derived from two-row barley.Shaffer and Liechtenstein 1995, 1999 Gangal agrees that "Neolithic domesticated crops in Mehrgarh include more than 90% barley," noting that "there is good evidence for the local domestication of barley." Yet, Gangal also notes that the crop also included "a small amount of wheat," which "are suggested to be of Near-Eastern origin, as the modern distribution of wild varieties of wheat is limited to Northern Levant and Southern Turkey.{{sfn|Gangal|2014}}{{refn|group=lower-alpha|Gangal refers to Fuller (2006), ''Agricultural origins and frontiers in South Asia: a working synthesis. J World Prehistory 20: 1–86}}"The cattle that are often portrayed on Indus seals are humped Indian aurochs, which are similar to Zebu cattle. Zebu cattle is still common in India, and in Africa. It is different from the European cattle, and had been originally domesticated on the Indian subcontinent, probably in the Baluchistan region of Pakistan.{{sfn|Gallego Romero|2011}}{{sfn|Gangal|2014}}{{refn|group=lower-alpha|name=Gangal}}Research by J. Bates et al. (2016) confirms that Indus populations were the earliest people to use complex multi-cropping strategies across both seasons, growing foods during summer (rice, millets and beans) and winter (wheat, barley and pulses), which required different watering regimes.JOURNAL, Bates, J., 1986, Approaching rice domestication in South Asia: New evidence from Indus settlements in northern India, Journal of Archaeological Science, 78, 22, 193–201, 10.1016/j.jas.2016.04.018, Bates et al. (2016) also found evidence for an entirely separate domestication process of rice in ancient South Asia, based around the wild species Oryza nivara. This led to the local development of a mix of "wetland" and "dryland" agriculture of local Oryza sativa indica rice agriculture, before the truly "wetland" rice Oryza sativa japonica arrived around 2000 BCE.NEWS, Bates, Jennifer, Rice farming in India much older than thought, used as 'summer crop' by Indus civilisation,weblink 21 November 2016, Research, 21 November 2016,

Language

{{see also|Substratum in Vedic Sanskrit|l1=Substratum in Vedic Sanskrit|Harappan language|l2=Harappan language|Dravidian peoples#Origins|l3=Origins of Dravidian peoples}}It has often been suggested that the bearers of the IVC corresponded to proto-Dravidians linguistically, the break-up of proto-Dravidian corresponding to the break-up of the Late Harappan culture.WEB,weblink Indus Writing Analysis by Asko Parpola, Finnish Indologist Asko Parpola concludes that the uniformity of the Indus inscriptions precludes any possibility of widely different languages being used, and that an early form of Dravidian language must have been the language of the Indus people.Sanskrit has also contributed to Indus Civilization, Deccan Herald, 12 August 2012 weblink Today, the Dravidian language family is concentrated mostly in southern India and northern and eastern Sri Lanka, but pockets of it still remain throughout the rest of India and Pakistan (the Brahui language), which lends credence to the theory.According to Heggarty and Renfrew, Dravidian languages may have spread into the Indian subcontinent with the spread of farming.{{sfn|Heggarty|Renfrew|2014}} According to David McAlpin, the Dravidian languages were brought to India by immigration into India from Elam.{{refn|group=lower-alpha|See:
  • David McAlpin, "Toward Proto-Elamo-Dravidian", Language vol. 50 no. 1 (1974);
  • David McAlpin: "Elamite and Dravidian, Further Evidence of Relationships", Current Anthropology vol. 16 no. 1 (1975);
  • David McAlpin: "Linguistic prehistory: the Dravidian situation", in Madhav M. Deshpande and Peter Edwin Hook: Aryan and Non-Aryan in India, Center for South and Southeast Asian Studies, University of Michigan, Ann Arbor (1979);
  • David McAlpin, "Proto-Elamo-Dravidian: The Evidence and its Implications", Transactions of the American Philosophical Society vol. 71 pt. 3, (1981)}} In earlier publications, Renfrew also stated that proto-Dravidian was brought to India by farmers from the Iranian part of the Fertile Crescent,{{sfnp|Cavalli-Sforza|1994|pp=221–222}}{{sfn|Mukherjee|2001}}{{sfnp|Derenko|2013}}{{refn|group=lower-alpha|name="Renfrew"|See also:
  • Mukherjee (2001): "More recently, about 15,000–10,000 years before present (ybp), when agriculture developed in the Fertile Crescent region that extends from Israel through northern Syria to western Iran, there was another eastward wave of human migration (Cavalli-Sforza et al., 1994; Renfrew 1987), a part of which also appears to have entered India. This wave has been postulated to have brought the Dravidian languages into India (Renfrew 1987). Subsequently, the Indo-European (Aryan) language family was introduced into India about 4,000 ybp."{{sfn|Mukherjee|2001}}
  • Derenko: "The spread of these new technologies has been associated with the dispersal of Dravidian and Indo-European languages in southern Asia. It is hypothesized that the proto-Elamo-Dravidian language, most likely originated in the Elam province in southwestern Iran, spread eastwards with the movement of farmers to the Indus Valley and the Indian sub-continent."{{sfnp|Derenko|2013}}Derenko refers to: Renfrew (1987), Archaeology and Language: The Puzzle of Indo-European Origins Renfrew (1996), Language families and the spread of farming. In: Harris DR, editor, The origins and spread of Agriculture and Pastoralism in Eurasia, pp. 70–92 Cavalli-Sforza, Menozzi, Piazza (1994), The History and Geography of Human Genes.}} but more recently Heggarty and Renfrew note that "a great deal remains to be done in elucidating the prehistory of Dravidian." They also note that "McAlpin's analysis of the language data, and thus his claims, remain far from orthodoxy."{{sfn|Heggarty|Renfrew|2014}} Heggarty and Renfrew conclude that several scenarios are compatible with the data, and that "the linguistic jury is still very much out."{{sfn|Heggarty|Renfrew|2014}}{{refn|group=lower-alpha|Nevertheless, Kivisild et al. (1999) note that "a small fraction of the West Eurasian mtDNA lineages found in Indian populations can be ascribed to a relatively recent admixture."{{sfn|Kivisild|1999|p=1331}} at c. 9,300±3,000 years before present,{{sfn|Kivisild|1999|p=1333}} which coincides with "the arrival to India of cereals domesticated in the Fertile Crescent" and "lends credence to the suggested linguistic connection between the Elamite and Dravidic populations."{{sfn|Kivisild|1999|p=1333}} According to Kumar (2004), referring to Quintan-Murci et al. (2001), "microsatellite variation of Hgr9 among Iranians, Pakistanis and Indians indicate an expansion of populations to around 9000 YBP in Iran and then to 6,000 YBP in India. This migration originated in what was historically termed Elam in south-west Iran to the Indus valley, and may have been associated with the spread of Dravidian languages from south-west Iran."{{sfn|Kumar|2004}}{{refn|group=lower-alpha|Kumar: "The analysis of two Y chromosome variants, Hgr9 and Hgr3 provides interesting data (Quintan-Murci et al., 2001). Microsatellite variation of Hgr9 among Iranians, Pakistanis and Indians indicate an expansion of populations to around 9000 YBP in Iran and then to 6,000 YBP in India. This migration originated in what was historically termed Elam in south-west Iran to the Indus valley, and may have been associated with the spread of Dravidian languages from south-west Iran (Quintan-Murci et al., 2001)."{{sfn|Kumar|2004}}}} According to Palanichamy et al. (2015), "The presence of mtDNA haplogroups (HV14 and U1a) and Y-chromosome haplogroup (L1) in Dravidian populations indicates the spread of the Dravidian language into India from west Asia."{{sfnp|Palanichamy|2015|p=645}}}}

Possible writing system

File:The 'Ten Indus Scripts' discovered near the northern gateway of the Dholavira citadel.jpg|thumb|Ten Indus characters from the northern gate of DholaviraDholaviraBetween 400 and as many as 600 distinct Indus symbolsWells, B. An Introduction to Indus Writing. Early Sites Research Society (West) Monograph Series, 2, Independence MO 1999 have been found on seals, small tablets, ceramic pots and more than a dozen other materials, including a "signboard" that apparently once hung over the gate of the inner citadel of the Indus city of Dholavira. Typical Indus inscriptions are no more than four or five characters in length, most of which (aside from the Dholavira "signboard") are tiny; the longest on a single surface, which is less than 1 inch (2.54 cm) square, is 17 signs long; the longest on any object (found on three different faces of a mass-produced object) has a length of 26 symbols.While the Indus Valley Civilisation is generally characterised as a literate society on the evidence of these inscriptions, this description has been challenged by Farmer, Sproat, and Witzel (2004)JOURNAL, Farmer, Steve, Sproat, Richard, Witzel, Michael,weblink The Collapse of the Indus-Script Thesis: The Myth of a Literate Harappan Civilization, who argue that the Indus system did not encode language, but was instead similar to a variety of non-linguistic sign systems used extensively in the Near East and other societies, to symbolise families, clans, gods, and religious concepts. Others have claimed on occasion that the symbols were exclusively used for economic transactions, but this claim leaves unexplained the appearance of Indus symbols on many ritual objects, many of which were mass-produced in moulds. No parallels to these mass-produced inscriptions are known in any other early ancient civilisations.These and other issues are addressed in {{harvtxt|Parpola|2005}}In a 2009 study by P.N. Rao et al. published in Science, computer scientists, comparing the pattern of symbols to various linguistic scripts and non-linguistic systems, including DNA and a computer programming language, found that the Indus script's pattern is closer to that of spoken words, supporting the hypothesis that it codes for an as-yet-unknown language.JOURNAL, Rajesh P.N., Rao, Nisha, Yadav, Mayank N., Vahia, Hrishikesh, Joglekar, R., Adhikari, Iravatham, Mahadevan, May 2009, Entropic Evidence for Linguistic Structure in the Indus Script, Science, 324, 5931, 1165, 10.1126/science.1170391, 19389998, 2009Sci...324.1165R, NEWS,weblink Indus Script Encodes Language, Reveals New Study of Ancient Symbols, Newswise, 5 June 2009, Farmer, Sproat, and Witzel have disputed this finding, pointing out that Rao et al. did not actually compare the Indus signs with "real-world non-linguistic systems" but rather with "two wholly artificial systems invented by the authors, one consisting of 200,000 randomly ordered signs and another of 200,000 fully ordered signs, that they spuriously claim represent the structures of all real-world non-linguistic sign systems".A Refutation of the Claimed Refutation of the Non-linguistic Nature of Indus Symbols: Invented Data Sets in the Statistical Paper of Rao et al. (Science, 2009) Retrieved on 19 September 2009.{{full citation needed|date=May 2019}} Farmer et al. have also demonstrated that a comparison of a non-linguistic system like medieval heraldic signs with natural languages yields results similar to those that Rao et al. obtained with Indus signs. They conclude that the method used by Rao et al. cannot distinguish linguistic systems from non-linguistic ones.'Conditional Entropy' Cannot Distinguish Linguistic from Non-linguistic Systems Retrieved on 19 September 2009.{{full citation needed|date=May 2019}}The messages on the seals have proved to be too short to be decoded by a computer. Each seal has a distinctive combination of symbols and there are too few examples of each sequence to provide a sufficient context. The symbols that accompany the images vary from seal to seal, making it impossible to derive a meaning for the symbols from the images. There have, nonetheless, been a number of interpretations offered for the meaning of the seals. These interpretations have been marked by ambiguity and subjectivity.{{rp|69}}Photos of many of the thousands of extant inscriptions are published in the Corpus of Indus Seals and Inscriptions (1987, 1991, 2010), edited by Asko Parpola and his colleagues. The most recent volume republished photos taken in the 1920s and 1930s of hundreds of lost or stolen inscriptions, along with many discovered in the last few decades; formerly, researchers had to supplement the materials in the Corpus by study of the tiny photos in the excavation reports of Marshall (1931), MacKay (1938, 1943), Wheeler (1947), or reproductions in more recent scattered sources.Edakkal Caves in Wayanad district of Kerala contain drawings that range over periods from as early as 5000 BCE to 1000 BCE. The youngest group of paintings have been in the news for a possible connection to the Indus Valley Civilisation.NEWS,weblink This 360 tour of Kerala's Edakkal caves will mesmerise you, 2 January 2017, Indian Express,

Religion

File:Shiva Pashupati.jpg|thumb|140px|The Pashupati sealPashupati seal{{further|Prehistoric religion}}The religion and belief system of the Indus Valley people have received considerable attention, especially from the view of identifying precursors to deities and religious practices of Indian religions that later developed in the area. However, due to the sparsity of evidence, which is open to varying interpretations, and the fact that the Indus script remains undeciphered, the conclusions are partly speculative and largely based on a retrospective view from a much later Hindu perspective.{{sfn|keay|}}{{Sfn|Wright|2009|pp=281–282}}An early and influential work in the area that set the trend for Hindu interpretations of archaeological evidence from the Harappan sitesJOURNAL, Ratnagar, Shereen, April 2004, Archaeology at the Heart of a Political Confrontation The Case of Ayodhya,weblink Current Anthropology, 45, 2, 239–259, 10.1086/381044, 10.1086/381044, was that of John Marshall, who in 1931 identified the following as prominent features of the Indus religion: a Great Male God and a Mother Goddess; deification or veneration of animals and plants; symbolic representation of the phallus (linga) and vulva (yoni); and, use of baths and water in religious practice. Marshall's interpretations have been much debated, and sometimes disputed over the following decades.{{sfn|Marshall|1931|pp=48–78}}{{sfn|Possehl|2002|pp=141–156}}File:IndusValleySeals swastikas.JPG|thumb|140px|Swastika seals of Indus Valley Civilisation in British MuseumBritish MuseumOne Indus Valley seal shows a seated figure with a horned headdress, possibly tricephalic and possibly ithyphallic, surrounded by animals. Marshall identified the figure as an early form of the Hindu god Shiva (or Rudra), who is associated with asceticism, yoga, and linga; regarded as a lord of animals; and often depicted as having three eyes. The seal has hence come to be known as the Pashupati Seal, after Pashupati (lord of all animals), an epithet of Shiva.{{sfn|Marshall|1931|pp=48–78}}{{sfn|Possehl|2002|pp=141–144}} While Marshall's work has earned some support, many critics and even supporters have raised several objections. Doris Srinivasan has argued that the figure does not have three faces, or yogic posture, and that in Vedic literature Rudra was not a protector of wild animals.{{sfn|Srinivasan|1975}}{{sfn|Srinivasan|1997|pp=180–181}} Herbert Sullivan and Alf Hiltebeitel also rejected Marshall's conclusions, with the former claiming that the figure was female, while the latter associated the figure with Mahisha, the Buffalo God and the surrounding animals with vahanas (vehicles) of deities for the four cardinal directions.{{sfn|Sullivan|1964}}{{sfn|Hiltebeitel|2011|pp=399–432}} Writing in 2002, Gregory L. Possehl concluded that while it would be appropriate to recognise the figure as a deity, its association with the water buffalo, and its posture as one of ritual discipline, regarding it as a proto-Shiva would be going too far.{{sfn|Possehl|2002|pp=141–144}} Despite the criticisms of Marshall's association of the seal with a proto-Shiva icon, it has been interpreted as the Tirthankara Rishabhanatha by Jains and Vilas SangaveBOOK, Vilas Sangave, 2001, Facets of Jainology: Selected Research Papers on Jain Society, Religion, and Culture, Popular Prakashan, Mumbai, 978-81-7154-839-2,weblink or an early Buddha by Buddhists. Historians such as Heinrich Zimmer and Thomas McEvilley believe that there is a connection between first Jain Tirthankara Rishabhanatha and the Indus Valley civilisation.BOOK, Philosophies of India, Zimmer, Heinrich, Princeton University Press, 1969, 978-0-691-01758-7, Campbell, Joseph, NY, 60, 208–209, Thomas McEvilley (2002) The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies. Allworth Communications, Inc. 816 pages; {{ISBN|1-58115-203-5}}Marshall hypothesised the existence of a cult of Mother Goddess worship based upon excavation of several female figurines, and thought that this was a precursor of the Hindu sect of Shaktism. However the function of the female figurines in the life of Indus Valley people remains unclear, and Possehl does not regard the evidence for Marshall's hypothesis to be "terribly robust".{{sfn|Possehl|2002|pp=141–145}} Some of the baetyls interpreted by Marshall to be sacred phallic representations are now thought to have been used as pestles or game counters instead, while the ring stones that were thought to symbolise yoni were determined to be architectural features used to stand pillars, although the possibility of their religious symbolism cannot be eliminated.{{sfn|McIntosh|2008|pp=286–287}} Many Indus Valley seals show animals, with some depicting them being carried in processions, while others show chimeric creations. One seal from Mohenjo-daro shows a half-human, half-buffalo monster attacking a tiger, which may be a reference to the Sumerian myth of such a monster created by goddess Aruru to fight Gilgamesh.{{sfn|Marshall|1931|p=67}}In contrast to contemporary Egyptian and Mesopotamian civilisations, Indus Valley lacks any monumental palaces, even though excavated cities indicate that the society possessed the requisite engineering knowledge.{{sfn|Possehl|2002|p=18}}{{sfn|Thapar|2004|p=85}} This may suggest that religious ceremonies, if any, may have been largely confined to individual homes, small temples, or the open air. Several sites have been proposed by Marshall and later scholars as possibly devoted to religious purpose, but at present only the Great Bath at Mohenjo-daro is widely thought to have been so used, as a place for ritual purification.{{sfn|Possehl|2002|pp=141–145}}{{sfn|McIntosh|2008|pp=275–277, 292}} The funerary practices of the Harappan civilisation are marked by fractional burial (in which the body is reduced to skeletal remains by exposure to the elements before final interment), and even cremation.{{sfn|Possehl|2002|pp=152, 157–176}}{{sfn|McIntosh|2008|pp=293–299}}

Late Harappan

(File:Indus Valley Civilization, Late Phase (1900-1300 BCE).png|thumb|right|Late Harappan Period, c. 1900–1300 BCE)File:Coach driver Indus 01.jpg|thumb|right|Late Harappan figures from a hoard at DaimabadDaimabadAround 1900 BCE signs of a gradual decline began to emerge, and by around 1700 BCE most of the cities had been abandoned. Recent examination of human skeletons from the site of Harappa has demonstrated that the end of the Indus civilisation saw an increase in inter-personal violence and in infectious diseases like leprosy and tuberculosis.JOURNAL, Robbins-Schug, G., Gray, K.M., Mushrif, V., Sankhyan, A.R., November 2012, A Peaceful Realm? Trauma and Social Differentiation at Harappa, International Journal of Paleopathology, 2, 2–3, 136–147, 10.1016/j.ijpp.2012.09.012, 29539378, JOURNAL, Robbins-Schug, G., Blevins, K. Elaine, Cox, Brett, Gray, Kelsey, Mushrif-Tripathy, Veena, Infection, Disease, and Biosocial Process at the End of the Indus Civilization, PLOS ONE, December 2013, 0084814, 12, 10.1371/journal.pone.0084814, 24358372, 3866234, e84814, 2013PLoSO...884814R, According to historian Upinder Singh, "the general picture presented by the late Harappan phase is one of a breakdown of urban networks and an expansion of rural ones."Upinder Singh (2008), A History of Ancient and Early Medieval India From the Stone Age to the 12th Century, p. 181During the period of approximately 1900 to 1700 BCE, multiple regional cultures emerged within the area of the Indus civilisation. The Cemetery H culture was in Punjab, Haryana, and Western Uttar Pradesh, the Jhukar culture was in Sindh, and the Rangpur culture (characterised by Lustrous Red Ware pottery) was in Gujarat.WEB,weblink Late Harappan Localization Era Map, McIntosh, Jane (2008). The Ancient Indus Valley: New Perspectives.Upinder Singh (2008), A History of Ancient and Early Medieval India From the Stone Age to the 12th Century, p. 211 Other sites associated with the Late phase of the Harappan culture are Pirak in Balochistan, Pakistan, and Daimabad in Maharashtra, India.The largest Late Harappan sites are Kudwala in Cholistan, Bet Dwarka in Gujarat, and Daimabad in Maharashtra, which can be considered as urban, but they are smaller and few in number compared with the Mature Harappan cities. Bet Dwarka was fortified and continued to have contacts with the Persian Gulf region, but there was a general decrease of long-distance trade.U. Singh (2008), pp. 181, 223 On the other hand, the period also saw a diversification of the agricultural base, with a diversity of crops and the advent of double-cropping, as well as a shift of rural settlement towards the east and the south.U. Singh (2008), pp. 180–181The pottery of the Late Harappan period is described as "showing some continuity with mature Harappan pottery traditions," but also distinctive differences.U. Singh (2008), p. 211 Many sites continued to be occupied for some centuries, although their urban features declined and disappeared. Formerly typical artifacts such as stone weights and female figurines became rare. There are some circular stamp seals with geometric designs, but lacking the Indus script which characterised the mature phase of the civilisation. Script is rare and confined to potsherd inscriptions. There was also a decline in long-distance trade, although the local cultures show new innovations in faience and glass making, and carving of stone beads.Kenoyer (2006). Urban amenities such as drains and the public bath were no longer maintained, and newer buildings were "poorly constructed". Stone sculptures were deliberately vandalised, valuables were sometimes concealed in hoards, suggesting unrest, and the corpses of animals and even humans were left unburied in the streets and in abandoned buildings.McIntosh (2008), pp. 91, 98During the later half of the 2nd millennium BCE, most of the post-urban Late Harappan settlements were abandoned altogether. Subsequent material culture was typically characterised by temporary occupation, "the campsites of a population which was nomadic and mainly pastoralist" and which used "crude handmade pottery."F.R. Allchin (ed.), The Archaeology of Early Historic South Asia: The Emergence of Cities and States (Cambridge University Press, 1995), p. 36 However, there is greater continuity and overlap between Late Harappan and subsequent cultural phases at sites in Punjab, Haryana, and western Uttar Pradesh, primarily small rural settlements.Allchin (ed., 1995), pp. 37–38

"Aryan invasion"

{{See also|Vedic period|Indo-Aryan migration}}File:Cemetery H Pottery.png|thumb|right|Painted pottery urns from Harappa (Cemetery H cultureCemetery H cultureIn 1953 Sir Mortimer Wheeler proposed that the invasion of an Indo-European tribe from Central Asia, the "Aryans", caused the decline of the Indus Civilisation. As evidence, he cited a group of 37 skeletons found in various parts of Mohenjo-daro, and passages in the Vedas referring to battles and forts. However, scholars soon started to reject Wheeler's theory, since the skeletons belonged to a period after the city's abandonment and none were found near the citadel. Subsequent examinations of the skeletons by Kenneth Kennedy in 1994 showed that the marks on the skulls were caused by erosion, and not by violence.BOOK, The Quest for the Origins of Vedic Culture, 2001, 159–160, Edwin Bryant, In the Cemetery H culture (the late Harappan phase in the Punjab region), some of the designs painted on the funerary urns have been interpreted through the lens of Vedic literature: for instance, peacocks with hollow bodies and a small human form inside, which has been interpreted as the souls of the dead, and a hound that can be seen as the hound of Yama, the god of death.J.P. Mallory and Douglas Q. Adams (eds., 1997), Encyclopedia of Indo-European Culture, p. 102Bridget and Raymond Allchin (1982), The Rise of Civilization in India and Pakistan, p. 246 This may indicate the introduction of new religious beliefs during this period, but the archaeological evidence does not support the hypothesis that the Cemetery H people were the destroyers of the Harappan cities.{{sfn|Mallory|Adams|1997|pp=102–103}}

Climate change and drought

{{See also|Bond event|4.2 kiloyear event}}Suggested contributory causes for the localisation of the IVC include changes in the course of the river,David Knipe (1991), Hinduism. San Francisco: Harper and climate change that is also signalled for the neighbouring areas of the Middle East.NEWS,weblink Decline of Bronze Age 'megacities' linked to climate change, February 2014, phys.org, Emma Maris (2014), Two-hundred-year drought doomed Indus Valley Civilization, nature {{As of| 2016}} many scholars believe that drought, and a decline in trade with Egypt and Mesopotamia, caused the collapse of the Indus Civilisation.JOURNAL, 6 June 2008, Indus Collapse: The End or the Beginning of an Asian Culture?, Science Magazine, 320, 1282–1283, The climate change which caused the collapse of the Indus Valley Civilisation was possibly due to "an abrupt and critical mega-drought and cooling 4,200 years ago," which marks the onset of the Meghalayan Age, the present stage of the Holocene.WEB, International Commission on Stratigraphy, Collapse of civilizations worldwide defines youngest unit of the Geologic Time Scale,weblink News and Meetings, 15 July 2018, The Ghaggar-Hakra system was rain-fed,{{refn|group=lower-alpha|Geological research by a group led by Peter Clift investigated how the courses of rivers have changed in this region since 8000 years ago, to test whether climate or river reorganisations caused the decline of the Harappan. Using U-Pb dating of zircon sand grains they found that sediments typical of the Beas, Sutlej and Yamuna rivers (Himalayan tributaries of the Indus) are actually present in former Ghaggar-Hakra channels. However, sediment contributions from these glacial-fed rivers stopped at least by 10,000 years ago, well before the development of the Indus civilisation.Clift et al., 2011, U-Pb zircon dating evidence for a Pleistocene Sarasvati River and capture of the Yamuna River, Geology, 40, 211–214 (2011). weblink}}{{refn|group=lower-alpha|Tripathi et al. (2004) found that the isotopes of sediments carried by the Ghaggar-Hakra system over the last 20 thousand years do not come from the glaciated Higher Himalaya but have a sub-Himalayan source, and concluded that the river system was rain-fed. They also concluded that this contradicted the idea of a Harappan-time mighty "Sarasvati" river.JOURNAL, Jayant K., Tripathi, Bock, Barbara, Rajamani, V., Eisenhauer, A., Is River Ghaggar, Saraswati? Geochemical Constraints, Current Science, 87, 8, 25 October 2004,weblinkweblink" title="web.archive.org/web/20041225113356weblink">weblink dead, 25 December 2004, }} and water-supply depended on the monsoons. The Indus Valley climate grew significantly cooler and drier from about 1800 BCE, linked to a general weakening of the monsoon at that time. The Indian monsoon declined and aridity increased, with the Ghaggar-Hakra retracting its reach towards the foothills of the Himalaya,JOURNAL, Giosan, L., Clift, P. D., Macklin, M. G., Fuller, D. Q., Constantinescu, S., Durcan, J. A., Stevens, T., Duller, G. A. T., Tabrez, A. R., Gangal, K., Adhikari, R., Alizai, A., Filip, F., VanLaningham, S., Syvitski, J. P. M., Fluvial landscapes of the Harappan civilization, Proceedings of the National Academy of Sciences, 109, 26, 2012, E1688–E1694, 0027-8424, 10.1073/pnas.1112743109, 22645375, 3387054, NEWS,weblink An Ancient Civilization, Upended by Climate Change, Rachel Nuwer, 28 May 2012, 29 May 2012, New York Times, LiveScience, NEWS,weblink Huge Ancient Civilization's Collapse Explained, Charles Choi, 29 May 2012, 18 May 2016, New York Times, leading to erratic and less extensive floods that made inundation agriculture less sustainable.Aridification reduced the water supply enough to cause the civilisation's demise, and to scatter its population eastward.JOURNAL, Fuller, Dorian, 2006, Palaeoecology and the Harappan Civilisation of South Asia: a reconsideration, Quaternary Science Reviews, 25, 11–12, 1283–1301, Madella, Marco, 10.1016/j.quascirev.2005.10.012, 2006QSRv...25.1283M, JOURNAL, MacDonald, Glen, 2011, Potential influence of the Pacific Ocean on the Indian summer monsoon and Harappan decline, Quaternary International, 229, 1–2, 140–148, 10.1016/j.quaint.2009.11.012, 2011QuInt.229..140M, BOOK, Brooke, John L., Climate Change and the Course of Global History: A Rough Journey,weblink 2014, Cambridge University Press, 978-0-521-87164-8, 296, {{refn|group=lower-alpha|name="Note-Brooke"|Broke: "The story in Harappan India was somewhat different (see Figure 111.3). The Bronze Age village and urban societies of the Indus Valley are some-thing of an anomaly, in that archaeologists have found little indication of local defense and regional warfare. It would seem that the bountiful monsoon rainfall of the Early to Mid-Holocene had forged a condition of plenty for all, and that competitive energies were channeled into commerce rather than conflict. Scholars have long argued that these rains shaped the origins of the urban Harappan societies, which emerged from Neolithic villages around 2600 BC. It now appears that this rainfall began to slowly taper off in the third millennium, at just the point that the Harappan cities began to develop. Thus it seems that this "first urbanisation" in South Asia was the initial response of the Indus Valley peoples to the beginning of Late Holocene aridification. These cities were maintained for 300 to 400 years and then gradually abandoned as the Harappan peoples resettled in scattered villages in the eastern range of their territories, into the Punjab and the Ganges Valley....'17 (footnote):(a) {{Sfn|Giosan|Clift|Macklin|Fuller|2012}}(b) Camilo Ponton, "Holocene Aridification of India," GRL 39 (2012), L03704;(c) Harunur Rashid et al., "Late Glacial to Holocene Indian Summer Monsoon Variability Based upon Sediment Records Taken from the Bay of Bengal," Terrestrial, Atmospheric, and Oceanic Sciences 22 (2011), 215–28;(d) Marco Madella and Dorian Q. Fuller, "Paleoecology and the Harappan Civilization of South Asia: A Reconsideration," Quaternary Science Reviews 25 (2006), 1283–301. Compare with the very different interpretations in (e) {{citation |last=Possehl |first=Gregory L. |title=The Indus Civilization: A Contemporary Perspective |url=https://books.google.com/books?id=pmAuAsi4ePIC&pg=PA239 |year=2002 |pages=237–245 |publisher=Rowman Altamira |isbn=978-0-7591-0172-2}}(f) Michael Staubwasser et al., "Climate Change at the 4.2 ka BP termination of the Indus Valley Civilization and Holocene South Asian Monsoon Variability," GRL 30 (2003), 1425. [in] Bar-Matthews and Avner Ayalon, "Mid-Holocene Climate Variations."}} According to Giosan et al. (2012), the IVC residents did not develop irrigation capabilities, relying mainly on the seasonal monsoons leading to summer floods. As the monsoons kept shifting south, the floods grew too erratic for sustainable agricultural activities. The residents then migrated towards the Ganges basin in the east, where they established smaller villages and isolated farms. The small surplus produced in these small communities did not allow development of trade, and the cities died out.NEWS,weblink Migration of monsoons created, then killed Harappan civilization, Thomas H. Maugh II, 28 May 2012, 29 May 2012, Los Angeles Times, JOURNAL, Dixit, Yama, Hodell, David A., Giesche, Alena, Tandon, Sampat K., Gázquez, Fernando, Saini, Hari S., Skinner, Luke C., Mujtaba, Syed A.I., Pawar, Vikas, 9 March 2018, Intensified summer monsoon and the urbanization of Indus Civilization in northwest India, Scientific Reports, En, 8, 1, 4225, 10.1038/s41598-018-22504-5, 29523797, 5844871, 2045-2322, 2018NatSR...8.4225D,

Earthquakes

There are archaeological evidences of major earthquakes at Dholavira in 2200 BCE as well as at Kalibangan in 2700 and 2900 BCE. Such succession of earthquakes, along with drought, may have contributed to decline of Ghaggar-Harka system. Sea level changes are also found at two possible seaport sites along the Makran coast which are now inland. Earthquakes may have contributed to decline of several sites by direct shaking damage, by sea level change or by change in water supply.JOURNAL, Grijalva, K.A., Kovach, L.R., Nur, A.M., 2006-12-01, Evidence for Tectonic Activity During the Mature Harappan Civilization, 2600-1800 BCE,weblink AGU Fall Meeting Abstracts, JOURNAL, Prasad, Manika, Nur, Amos, 2001-12-01, Tectonic Activity during the Harappan Civilization,weblink AGU Fall Meeting Abstracts, 2001, U52B–07, dmy-all, 2001AGUFM.U52B..07P, BOOK, Kovach, Robert L., Grijalva, Kelly, Nur, Amos, 2010-10-01, Earthquakes and civilizations of the Indus Valley: A challenge for archaeoseismology,weblink Special Paper of the Geological Society of America, 471, 119–127, 10.1130/2010.2471(11), Geological Society of America Special Papers, 978-0-8137-2471-3, dmy-all,

Continuity

Archaeological excavations indicate that the decline of Harappa drove people eastward.BOOK, Kamandalu: The Seven Sacred Rivers of Hinduism, 125, Mayur University, Shrikala, Warrier, According to Possehl, after 1900 BCE the number of sites in today's India increased from 218 to 853. According to Andrew Lawler, "excavations along the Gangetic plain show that cities began to arise there starting about 1200 BCE, just a few centuries after Harappa was deserted and much earlier than once suspected."{{refn|group=lower-alpha|Most sites of the Painted Grey Ware culture in the Ghaggar-Hakra and Upper Ganges Plain were small farming villages. However, "several dozen" PGW sites eventually emerged as relatively large settlements that can be characterized as towns, the largest of which were fortified by ditches or moats and embankments made of piled earth with wooden palisades, albeit smaller and simpler than the elaborately fortified large cities which grew after 600 BCE in the more fully urban Northern Black Polished Ware culture.James Heitzman, The City in South Asia (Routledge, 2008), pp. 12–13}} According to Jim Shaffer there was a continuous series of cultural developments, just as in most areas of the world. These link "the so-called two major phases of urbanisation in South Asia".At sites such as Bhagwanpura (in Haryana), archaeological excavations have discovered an overlap between the final phase of Late Harappan pottery and the earliest phase of Painted Grey Ware pottery, the latter being associated with the Vedic Culture and dating from around 1200 BCE. This site provides evidence of multiple social groups occupying the same village but using different pottery and living in different types of houses: "over time the Late Harappan pottery was gradually replaced by Painted Grey ware pottery," and other cultural changes indicated by archaeology include the introduction of the horse, iron tools, and new religious practices.There is also a Harappan site called Rojdi in Rajkot district of Saurashtra. Its excavation started under an archaeological team from Gujarat State Department of Archaeology and the Museum of the University of Pennsylvania in 1982–83. In their report on archaeological excavations at Rojdi, Gregory Possehl and M.H. Raval write that although there are "obvious signs of cultural continuity" between the Harappan Civilisation and later South Asian cultures, many aspects of the Harappan "sociocultural system" and "integrated civilization" were "lost forever," while the Second Urbanisation of India (beginning with the Northern Black Polished Ware culture, c. 600 BCE) "lies well outside this sociocultural environment".Harappan Civilisation and Rojdi, by Gregory L. Possehl and M.H. Raval (1989)weblink

Post-Harappan

Previously, scholars believed that the decline of the Harappan civilisation led to an interruption of urban life in the Indian subcontinent. However, the Indus Valley Civilisation did not disappear suddenly, and many elements of the Indus Civilisation appear in later cultures. The Cemetery H culture may be the manifestation of the Late Harappan over a large area in the region of Punjab, Haryana and western Uttar Pradesh, and the Ochre Coloured Pottery culture its successor. David Gordon White cites three other mainstream scholars who "have emphatically demonstrated" that Vedic religion derives partially from the Indus Valley Civilisations.BOOK, White, David Gordon, Kiss of the Yogini, 2003, University of Chicago Press, Chicago, 978-0-226-89483-6, 28, {{As of | 2016}}, archaeological data suggests that the material culture classified as Late Harappan may have persisted until at least c. 1000–900 BCE and was partially contemporaneous with the Painted Grey Ware culture.BOOK, Shaffer, Jim, 1993, Reurbanization: The eastern Punjab and beyond, Urban Form and Meaning in South Asia: The Shaping of Cities from Prehistoric to Precolonial Times, Howard Spodek, Spodek, Howard, Srinivasan, Doris M., Harvard archaeologist Richard Meadow points to the late Harappan settlement of Pirak, which thrived continuously from 1800 BCE to the time of the invasion of Alexander the Great in 325 BCE.In the aftermath of the Indus Civilisation's localisation, regional cultures emerged, to varying degrees showing the influence of the Indus Civilisation. In the formerly great city of Harappa, burials have been found that correspond to a regional culture called the Cemetery H culture. At the same time, the Ochre Coloured Pottery culture expanded from Rajasthan into the Gangetic Plain. The Cemetery H culture has the earliest evidence for cremation; a practice dominant in Hinduism today.

Historical context

Near East

File:Impression of a cylinder seal of The Divine Sharkalisharri Prince of Akkad Ibni-Sharrum the Scribe his servant.jpg|thumb|Impression of a cylinder seal of the Akkadian Empire, with label: "The Divine Sharkalisharri Prince of Akkad, Ibni-Sharrum the Scribe his servant". The long-horned buffalo is thought to have come from the Indus Valley, and testifies to exchanges with Meluhha, the Indus Valley civilization. Circa 2217-2193 BCE. Louvre MuseumLouvre MuseumThe mature (Harappan) phase of the IVC is contemporary to the Early and Middle Bronze Age in the Ancient Near East, in particular the Old Elamite period, Early Dynastic, the Akkadian Empire to Ur III Mesopotamia, Prepalatial Minoan Crete and Old Kingdom to First Intermediate Period Egypt.The IVC has been compared in particular with the civilisations of Elam (also in the context of the Elamo-Dravidian hypothesis) and with Minoan Crete (because of isolated cultural parallels such as the ubiquitous goddess worship and depictions of bull-leaping).BOOK, H., Mode, Indische Frühkulturen und ihre Beziehungen zum Westen, Basel, 1944, The IVC has been tentatively identified with the toponym Meluhha known from Sumerian records; the Sumerians called them Meluhhaites.John Haywood, The Penguin Historical Atlas of Ancient Civilizations, Penguin Books, London, 2005, p. 76Shahr-i-Sokhta, located in southeastern Iran shows trade route with Mesopotamia.BOOK, Iran Almanac and Book of Facts, Echo Institute, 59, city of Shahr-e-Sukhteh near the Afghanistan border, an area which has been aptly [...] point on the trade routes between the Indus Valley, the Persian Gulf and Mesopotamia, BOOK, Brotherhood of Kings: How International Relations Shaped the Ancient Near East, 49,weblink Amanda H., Podany, Oxford University Press, 2012, 978-0-19-971829-0, A number of seals with Indus script have been also found in Mesopotamian sites.BOOK, Legacy of Dilmun: The Roots of Ancient Maritime Trade in Eastern Coastal Arabia in the 4th/3rd Millennium B.C.,weblink Constance Maria, Piesinger, University of Wisconsin, 668, Rare finds of square seals with Indus script have been found in Mesopotamia, 1983, BOOK, Art of the First Cities: The Third Millennium B.C. from the Mediterranean to the Indus,weblink Square-shaped Indus seals of fired steatite have been found at a few sites in Mesopotamia., Joan Aruz, Ronald Wallenfels, 246, 978-1-58839-043-1, 2003,

Dasyu

After the discovery of the IVC in the 1920s, it was immediately associated with the indigenous Dasyu inimical to the Rigvedic tribes in numerous hymns of the Rigveda. Mortimer Wheeler interpreted the presence of many unburied corpses found in the top levels of Mohenjo-daro as the victims of a warlike conquest, and famously stated that "Indra stands accused" of the destruction of the IVC. The association of the IVC with the city-dwelling Dasyus remains alluring because the assumed timeframe of the first Indo-Aryan migration into India corresponds neatly with the period of decline of the IVC seen in the archaeological record. The discovery of the advanced, urban IVC, however, changed the 19th century view of early Indo-Aryan migration as an "invasion" of an advanced culture at the expense of a "primitive" aboriginal population to a gradual acculturation of nomadic "barbarians" on an advanced urban civilisation, comparable to the Germanic migrations after the Fall of Rome, or the Kassite invasion of Babylonia. This move away from simplistic "invasionist" scenarios parallels similar developments in thinking about language transfer and population movement in general, such as in the case of the migration of the proto-Greek speakers into Greece, or the Indo-Europeanisation of Western Europe.

Munda

Proto-Munda (or Para-Munda) and a "lost phylum" (perhaps related or ancestral to the Nihali language)JOURNAL, Witzel, Michael, 1999, Substrate Languages in Old Indo-Aryan ({{IAST, Ṛgvedic, , Middle and Late Vedic) |url=http://ejvs.laurasianacademy.com/ejvs0501/ejvs0501article.pdf |journal=Electronic Journal of Vedic Studies |volume=5 |issue=1 |authorlink=Michael E. J. Witzel |archiveurl=https://web.archive.org/web/20160305014326weblink |archivedate=5 March 2016 }} have been proposed as other candidates for the language of the IVC. Michael Witzel suggests an underlying, prefixing language that is similar to Austroasiatic, notably Khasi; he argues that the Rigveda shows signs of this hypothetical Harappan influence in the earliest historic level, and Dravidian only in later levels, suggesting that speakers of Austroasiatic were the original inhabitants of Punjab and that the Indo-Aryans encountered speakers of Dravidian only in later times.JOURNAL, Electronic Journal of Vedic Studies, Michael Witzel, Witzel, Michael, The Languages of Harappa, February 2000,weblink harv,

See also

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Footnotes

{{notelist|1}}

Citations

{{reflist|30em}}

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Further reading

  • BOOK, Coningham, Robin, Young, Ruth, 2015, The Archaeology of South Asia: From the Indus to Asoka, c. 6500 BCE – 200 CE, Cambridge University Press,

External links

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