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- Convenor:
-
Potshangbam Binodini Devi
(D.M. College of Science)
- Location:
- Salle du Lesc F308 MAE
- Start time:
- 10 July, 2015 at
Time zone: Europe/Paris
- Session slots:
- 3
Short Abstract:
On this theme, we shall discuss the nature of prehistoric research in Northeast India then we shall explore different aspects of prehistoric cultures of this region to evaluate the cultural relations with that of the Southeast Asian Parts.
Long Abstract:
Northeast India lies in the tri-junction between East Asia, Southeast Asia, and South Asia. It occupies a considerable tract of land in the Asian landmass. Geographically it provides a land bridge and cultural corridor between these three sections of Asia. Throughout the ages since prehistoric times, this region has received waves of human migrations mainly from the east as well as cultural impulses from the east and west. The present day ethnic mosaic of Northeast India consisting of the Assamese, Bengalis, Bodos, Galongs, Garos, Jayantias, Kachharis, Karbis, Khasis, Kukis, Meeties/ Meiteis (Manipuris), Mikirs, Miniyongs, Mishings, Mizos, Muslims, Nagas, Padams, Ravas, Tripuris, Zomis etc., presents a very attractive and ethnographically significant situation for the anthropologists, archaeologists and historians.
In recent years rapid strides have been made in Southeast and South Asian archaeological studies. Therefore, it is deemed appropriate time and forum to discuss Southeast Asian and Northeast Indian anthropological, archaeological and pre-historical scenarios with a wider perspective of overall developments in other parts of the world. It will be increasingly necessary in injecting new scientific methodological and technological inputs. The aim of this panel is to draw the attention of the European Archaeologist of various institutions or organisations who might show their interest to collaborate in future researches with the scholars of India in general and Northeast India in particular.
Accepted papers:
Session 1Paper short abstract:
The Naga indigenous pottery production styles and the various symbolic representations are studied to understand the social boundaries and interaction, its use as a medium for projecting social identity and its role as a means of symbolizing the presence of and distinctions between ethnic groups.
Paper long abstract:
The state of Nagaland located on the eastern side of Northeast India lies between 93º21′ to 95º15′ E longitude and 25º6′ to 27º4′ N latitude bordering Myanmar in the East, Manipur in the south, Assam in the north and west and Arunachal Pradesh in the north. An important goal of ceramic ethnoarchaeology in the region has been to study the rapidly disappearing traditional potters who still practice their indigenous craft and provides ample scope for understanding past socio-cultural systems. The production of earthenware vessels in Nagaland is a long established craft tradition mainly for household use and as such provides an ideal setting to study the different mode of production and principles that can derive stylistic behavior and symbolism attached to it. The practice of this art still continues to be pursued by some specific groups in Nagaland and the retention of earlier traits and tradition in forms and decoration can be detected. The importance of pottery tradition is indicated by the wide variety of designs associated to rituals as well as everyday usages. The concept of this paper focuses on the production technology and the decorative style so as to render inferences about the prehistoric social life. The pottery styles and the various symbolic representations are studied to understand social boundaries and interaction existing within themselves, its use as a medium for projecting social identity and its role as a means of symbolizing the presence of and distinctions between ethnic groups.
Paper short abstract:
Shifting cultivation, originated in Neolithic period is still practiced in the hills of South East Asia and North East India. It is intricately associated with various socio-cultural practices. The paper attempts to trace the cultural affinities associated with shifting cultivation in the two regions.
Paper long abstract:
Shifting cultivation, an age old method of agricultural system, originated in Neolithic period is still practiced in the hills of South East Asia and North East India. The method is considered to be intricately associated with social structure, religious beliefs, traditional knowledge, fairs and festivals of the concerned practicing communities. The topography being hilly and mountainous, the people practicing shifting cultivation in these areas are appeared to have lived in geographic isolation. However, as geographically North East India provides a cultural bridge between the east and west, some cultural interactions between the people of South East Asia and North East India s are regarded as a possibility. The evidences traced to establish such relations however, is far and few in the available literature. It is in this context, the paper is an attempt to examine the cultural affinities, if any, between the two regions with special reference to the production system under shifting cultivation. The study is based on both primary and secondary data. The data have been gathered to identify various activities of the two production systems of the two regions like shifting cycle, crop varieties, method of growing crops, harvesting, tools in use etc as well as the associated cultural practices and then to trace out cultural affinities, if any, between the two regions. The study reveals similarities in various activities and cultural practices in the shifting cultivation of the two regions and concludes thereby that there is cultural affinities between the people of two regions.
Paper short abstract:
The Poumai is one of the largest tribe of Manipur. They occupy the northern part of Senapati district. They practice of erecting varied megalithic structures, which are accompanied by megalithic rituals, are found among this tribe till date with that of Southeast Asian megalithic cultures.
Paper long abstract:
The Poumai is one of the indigenous, largest, and earliest tribes of Manipur. It has three circles. They are: the Lepaona; the Chillevai; and the Paomata. They are distributed in 77 villages. They are mostly concentrated in the Oinam-Purul, and Paomata sub divisions of Senapati district, Manipur. Scattered pockets are also found in the Imphal East district. This tribe has its own dialect, social organisation, religious beliefs and practices, and cultural life. This community practices the erection of varied rude stone structures of different shapes and sizes. The different megalithic structures perform different functions and the erection of such structures is associated with various rituals. The Christian converts are also raising such structures with some modified forms. Till date they are practising and preserving this prehistoric cultural element, in their traditional way, even though most of the people are influenced by the Christian converts. In this paper the author tries to highlight the different megalithic rituals performed by individuals of different villages of those Poumais of those three circles and relations with the megalithic traditions of the Indonesian regions as much as the materials allow. The main aim of this paper is explain the cultural relationships of Southeast Asia with that of Northeast India.
Paper short abstract:
The paper attempts to present the art of potmaking, Archeological implications and its relationship with South East Asia's Northern Black Polished Ware.
Paper long abstract:
The indegenous potters of longpi Tangkhul Nage tribe of Manipur still adopt the handmade technique pottery. It does not require any metal tools, the fingers of the potters are sufficient to fashion it. The pots of Longpi is black in colour and are classified as Black Polish Ware ( now called Northern Black Polished Ware). The NBPW has been discovered in various regions of Bangladesh, Pakistan, Nepal and Srilanka. This study will look into the vessels types, decoration, Archeological implications and their similarities with South East Asia's Northern Black Polished Ware and other part of India.
Paper short abstract:
This paper is an attempt to understand the origin and development of pottery making tradition and agriculture in Middle Ganga Plain and adjoining regions of eastern India and to explore possible cultural connections with East Asia and Southeast Asia.
Paper long abstract:
The earliest existence of pottery making tradition and agricultural practices in Middle Ganga plain is demonstrated from Neolithic horizon. Origin of pottery-making and agriculture have been the most important phenomena to understand the socio-economic and religious aspects; and the food habits of humankind. The distribution pattern of cord-marked pottery as a dominant ceramic ware associated with rice agriculture and polished stone tools in the prehistoric context of Middle Ganga plain and adjoining regions of eastern India, East Asia and Southeast Asia, indicate the possibility of cultural affinities of the prehistoric people inhabiting over the wide area of these regions. The study will be based on available archaeological, palaeobotanical, ethnographic and genetic evidences. The Gangetic plain has a significant position in the history and archaeology of India as it has been the nerve centre of cultural and religious upheavals. Middle Ganga plain, occupying central position in the Indo-Gangetic plain exhibits a wide range of alluvial geomorphic features. In recent years rapid efforts have been made to understand the archaeology of this region. Considering the presence of wild and domesticated varieties of rice species at Lahuradeva and other sites, and the existence of other cultivated crops with developed agricultural practices, it is logical to examine the role of this region in the origin and development of agriculture.
Paper short abstract:
This paper is an attempt to bring forth ethnoarchaeological parallels in the pottery making tradition of Northeast India and East and South East Asia.
Paper long abstract:
Northeast India, considered as terra incognita with an ethnic mosaic of numerous tribal groups, is located strategically at the junction of South Asia, East Asia and South East Asian countries. Pottery making tradition of this region has been traced back to the Neolithic period in Northeast India as attested in stratified context at Daojali Hading in North Cachar hills of Assam. Numerous techniques including paddle and anvil, coil building and mat impressed were used to prepare earthenware which continued through the later periods as well until today, as can be observed among many present day potter communities. Neolithic pottery explored and excavated in this region of India bear resemblances to those of the Eastern and South East Asian countries. Cord- marked pottery has been a characteristic feature of the Northeast Indian Neolithic culture and has widely been found from East Asia and South East Asia. Ambari ware was abundant in the Brahmaputra valley of Assam since the middle of 1st millennium AD. Through this paper an attempt will be made to bring out the ethnoarchaeological parallel of North East Indian pottery with that of East Asian and South East Asian earthenware. In doing so, the techniques used in manufacturing earthenware (from collection of raw material to the final product) by the Hira potter community of Assam, the Andro community of Manipur and the Jomon and Raku potters will be taken into consideration for understanding the continuity in manufacture, the functional aspects of the earthenwares and commercial purposes throughout the ages.
Paper short abstract:
Paper long abstract:
Drawing the significance of previous work at Ranyak Khen, a cave site with its antiquity extending to the mid-Holocene situated below Mimi, a small village in Kiphire District, Nagaland, the present season's work concentrates around two cave sites and a rock shelter around the Mimi region close to the Indo-Myanmar border to further understand the culture and adaptation pattern, subsistence strategies and the mobility pattern of these early hunter-gatherer communities of the region and draw its significance vis-a-vis the prehistory of Northeast India.
Paper short abstract:
On the given topic we shall discuss the new trends in research of Prehistory in Northeast India. The thrust area will be concentrated on terracotta assemblages along with associated finds in order to evaluate the cultural affinities with that a Southeast Asia regions.
Paper long abstract:
Northeast India comprising of eight state Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram, Nagaland, Tripura and Sikim is considered as a melting point of various ethnic cultures due to its location at the trijunction of south Asia, East Asia and South East Asia. North East region of India is a land of heterogeneous cultures. Since prehistoric period people of different race had entered into this region and settled here. They have brought with them archaeological assemblages, Haobinhian, Neolithic and Megalithic, erecting of big stones, jars in relation with burial of dead body. We may refer here to some general indications regarding the ancient movements of the people which suggested from the study of their philological and ethnographical datas. The study will implement the archaeological and anthropological datas relating with either to artifacts or language or fundamental elements of the culture system. It is also highly recommended to introduce the latest scientific methods and collaborate scholars of both the sides.
The study will give main thrust area on the burial custom which had existed since prehistoric till the historical period. There are some artifacts which are not manufactured in this area but one of the essential assemblages associated with the burial. This forum will be one of the appropriate to discuss on these cultural datas in order to bridge Northeast India with South East Asian countries.
Paper short abstract:
The ethnic groups of Naga (Nagaland State, India) wear very distinct necklace of their own, having the beads used obtained through long distant trade. It is an important symbol of identity signifying social status, sex, respective group as well as more recent notion of unified ‘Naga’.
Paper long abstract:
he present paper is to discuss cultural significance of necklace worn by ethnic groups of 'Naga' of Nagaland State, India. It symbolizes identity not only of sex or social status, but also signifies particular society which the owner belongs. Some of the drastic events in the last 150 years caused a change in the society of Nagaland which suggests that meaning/function of wearing (or not wearing) the necklace also must have changed.
During 19-20th century, i) the British invasion, ii) incoming of Christianity and iii) the war of independence against the Central Government have led to an introduction of the notion of 'Naga', unifying more than 60 respective ethnic groups under one category. Thus, each group has now become Angami 'Naga', Ao 'Naga' etc. instead of strong attitude of independence among each group that was once under continuous conflict.
At the same time, conversion to Christianity as well as westernization of life ways had led to discarding custom of wearing the traditional necklace.
However, in the past several decades, wearing of the necklace gradually revived. Though some of the Christian Church does not encourage, traditional ritual/festival such as Sekrenyi (Angami Naga) is being organized by the locals. So called Hornbill Festival was also commenced by the Department of Tourism, Government of Nagaland in year 2000 where all the major groups of Naga gather and perform traditional dance and songs.
Though the people are now Christians, the necklace signifies identity not only of respective groups, but furthermore, also the unified 'Naga'.