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  • Who was Archbishop Desmond Tutu?

    Archbishop Desmond Tutu, Nobel Peace Prize laureate and veteran of South Africa’s struggle against white minority rule has died on December 26 at the age of 90.

    Try this question from CS Mains 2016:

     

    Q. The anti-colonial struggles in West Africa were led by the new elite of Western-educated Africans. Examine.

    Desmond Tutu (1931- 2021)

    • Tutu was a South African Anglican cleric who in 1984 received the Nobel Prize for Peace for his role in the opposition to apartheid in South Africa.
    • A decade later, he witnessed the ends of that regime and he chaired a Truth and Reconciliation Commission, set up to unearth atrocities committed during those dark days.
    • He was considered the nation’s conscience by both, the black majority and the white minority, an enduring testament to his faith and spirit of reconciliation in a divided nation.

    His notable works

    • During South Africa’s moves toward democracy in the early 1990s, Tutu propagated the idea of South Africa as “the Rainbow Nation”.
    • The term was intended to encapsulate the unity of multi-culturalism and the coming together of people of many different nations, in a country once identified with the strict division of white and black under the Apartheid regime.
    • In 1995 South African Pres. Nelson Mandela appointed Tutu head of the Truth and Reconciliation Commission, which investigated allegations of human rights abuses during the apartheid era.

     

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  • In news: Tai Khamti Rebellion

    The Arunachal Pradesh Deputy CM urged the Centre to recognize the Tai Khamti-British war as India’s first for independence.

    Tai Khamti Rebellion

    • The Tai Khamti Rebellion is the first such war took place in 1839 between the Tai Khamti people and the British.
    • The theatre of this war was some 2,400 km east of Meerut in Uttar Pradesh where the mutiny began.
    • Tai Khamtis resisted colonization by the British. Some 80 British soldiers, including Col. Adam White, were killed in the resultant conflict.

    Who are the Tai Khamti people?

    • The Tai Khamti people, who follow Theravada Buddhism, number a little more than 1,00,000 today and live in areas straddling Arunachal Pradesh and Assam.

    Other revolts in Arunachal

    • Arunachal Deputy CM also batted for recognition of battles between other communities of Arunachal Pradesh and the British.
    • They include a series of Anglo-Abor wars from 1858 to 1911 and the Wancho-British war in Tirap district’s Ninu in 1875.
    • The Abors, now called Adis, inhabit central Arunachal Pradesh, while the Wanchos live in the southern part of the State.

     

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  • Who was P.N. Panicker?

    The President of India has recently unveiled the statue of Shri P.N. Panicker at Poojappura, Thiruvananthapuram.

    P.N. Panicker (1909-1995)

    • Puthuvayil Narayana Panicker is known as the Father of the Library Movement of Kerala.
    • June 19, his death anniversary, has been observed in Kerala as Vayanadinam (Reading Day) since 1996.
    • In 2017, PM has declared June 19, Kerala’s Reading Day, as National Reading Day in India.
    • The following month is also observed as National Reading Month in India

    Contributions

    • Panicker led the formation of Thiruvithaamkoor Granthasala Sangham (Travancore Library Association) in 1945 with 47 rural libraries.
    • The slogan of the organization was ‘Read and Grow’.
    • Later on, with the formation of Kerala State in 1956, it became Kerala Granthasala Sangham (KGS).
    • He traveled to the villages of Kerala proclaiming the value of reading.
    • Grandhasala Sangham won the ‘Krupsakaya Award’ from UNESCO in 1975.
    • It became the Kerala State Library Council, with an in-built democratic structure and funding.

     

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  • Karnataka’s Anti-Conversion Legislation

    Amid opposition, the Karnataka Protection of Right to Freedom of Religion Bill, 2021, was introduced in the Assembly.

    What is the Bill about?

    • The Bill envisages stringent provisions for forced or induced conversions.
    • The government wants to prohibit conversion by:
    1. Misrepresentation
    2. Force
    3. Allurement
    4. Fraudulent means
    5. Marriage
    6. Coercion and undue influence

    Key features of the Bill

    (1) Filing of Complaints

    • Complaints of conversions can be filed by family members of a person who is getting converted, or any other person who is related to the person who is getting converted, or any person associated with the person getting converted.

    (2) Punishment and fines

    • The offense of conversion is cognisable and non-bailable and will attract a jail term of three to five years and a fine of ₹25,000 for people found violating the law.
    • There is a jail term of three to 10 years, and a fine of ₹50,000 for people converting minors, women and persons from the SC and ST communities.
    • The Bill also envisages a compensation of ₹5 lakh to victims of forced conversions.

    Do you know?

    Odisha was the first State to enact anti-conversion legislation, the Orissa Freedom of Religion Act, 1967. Madhya Pradesh enacted the same the following year.

    What about willful conversion?

    • Prior information: After the law comes into force, any person intending to convert to another religion will have to inform the district magistrate at least thirty days in advance.
    • Due inquiry of purpose: The person executing the conversion must also give a notice one month in advance, following which an inquiry will be conducted by the district magistrate through the police to establish the real intent of conversion.
    • Defying the conversion: Not informing the district magistrate will lead to the conversion being declared null and void.

    Impact of non-conformance

    • Not informing authorities will carry a prison term of six months to three years for persons who are converted and one year to five years for the persons carrying out the conversions.
    • After getting converted, the person has to again inform the district magistrate within 30 days after conversion and must appear before the district magistrate to confirm his/her identity.

    What happens once the Conversion is held valid?

    • Post conversion, the district magistrate has to inform revenue authorities, the social welfare, minority, backward classes and other departments of the conversion.
    • These authorities will, in turn, take steps with respect to the entitlements of the person in terms of reservations and other benefits.

    How many states have enacted the legislation?

    • Arunachal Pradesh, Chhattisgarh, Gujarat, Himachal Pradesh, Jharkhand, Madhya Pradesh, Odisha, Uttar Pradesh and Uttarakhand have laws restricting religious conversion.
    • Penalties for breaching the laws can range from monetary fines to imprisonment, with punishments ranging from one to three years of imprisonment and fines from ₹5,000 to ₹50,000.
    • Some of the laws provide for stiffer penalties if women, children, or members of Scheduled Castes or Scheduled Tribes (SC/ST) are being converted.
    • Some other States, including Manipur, are reportedly “considering similar laws.”

    How has Parliament handled anti-conversion bills?

    After independence, Parliament introduced a number of anti-conversion bills which were not enacted for want of majority approval.

    • In post-Independent India, the first Indian Conversion (Regulation and Registration) Bill, 1954, which sought to enforce “licensing of missionaries and the registration of conversion.”
    • This was followed by the introduction of the Backward Communities (Religious Protection) Bill, 1960, “which aimed at checking conversion of Hindus to ‘non-Indian religions’ .
    • Non-India religions included Islam, Christianity, Judaism and Zoroastrianism,.
    • The Freedom of Religion Bill in 1979, which sought “official curbs on inter-religious conversion.”

    Religious conversion: A Constitutionality check

    • Indian Constitution aspires toward tolerance of all religions and guaranteed that each person was “equally entitled to freedom of conscience and the right to freely profess, practice and propagate religion” (Article 25).
    • This formulation did not come without dispute; the word “propagate” was one of the most contested in the whole of Indian Constitution.

    Core issue: Prevalence of Inter-faith Marriage

    • India has the Special Marriage Act, 1954, which can be used by inter-faith/inter-community couples to get married.
    • The Act, however, requires an advance notice of 30 days to the magistrate before a couple is able to register their marriage.
    • When the parties are from different faiths, communities or castes, such a public notice can be, and has been, a great source of danger and harm from their family/community members.
    • Consequently, the only option exercised by the inter-faith couples is for one of them to convert to the religion of the other and get married.

    Issues with such laws

    The anti-conversion laws have been challenged on the ground that innocent persons were being booked under these Acts.

    • Patriarchal dominance: It is widely presumed that such conversions involve ‘coercion’ or ‘deceit’, and hence, Hindu women ought to be ‘protected’ from the danger of conversion.
    • Targeting minorities: These laws target Muslims and quoted instances of such inter-faith couples having been harassed by militant activists and state government authorities.
    • Freedom of Conscience: Women, it is clear, are being treated in a paternalistic way which assumes that they need protection at the cost of their right to make reasoned decisions about changing faith or choosing a friend or life partner.

    What about Incentivised Conversions?

    • There are many cases of incentivized conversions for the poor sections of society in exchange for a dignified social life.

    For them, the solution lies in addressing the root issues:

    1. Ending discrimination
    2. Providing high quality and free education to the poor and disenfranchised
    3. Improving access and quality of free health facilities and medicines
    4. Improving nourishment and
    5. Providing adequate employment opportunities to all

    Conclusion

    • Clearly, anti-conversion laws amount to discrimination and a violation of the right to equality.
    • However, inter-faith marriages should not be pre-conditioned with religious conversion. This certainly raises concerns for the majority of society.
    • Instead of pursuing this disastrous course, the government could work towards removing impediments to inter-faith marriages and eradicating the social stigma attached to such marriages.
    • The couples who wish to enter into an inter-faith alliance are enabled and protected.

     

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  • ‘Chillai Kalan’ begins in Kashmir

    Kashmir is in a deep freeze as the 40-day harshest spell of winter, locally called ‘chillai kalan’ has started with the minimum temperature already sub-zero in the entire Valley.

    Chillai Kalan

    • Chillai Kalan is the coldest 40-day period of harsh winter of winter in the Jammu and Kashmir region.
    • It is traditionally defined as a seasonal period of harsh winter accompanied by a change in increase in both frequency and quantity of precipitation usually snow.
    • It begins from December 21 and ends on January 31 next year.
    • It is followed by a 20-day long Chillai-Khurd (small cold) that occurs between January 31 and February 19 and a 10-day long Chillai-Bachha (baby cold).
    • According to Persian tradition, the night of 21st December is celebrated as Shab-e Yalda-“Night of Birth”, or Shab-e Chelleh “Night of Forty”.

    Its’ celebration

    • In the Persian tradition, the night of December 21, the longest of the year, is celebrated as Shab-e-Yalda (night of birth) or Shab-e-Chelleh.
    • Dozens of netizens from Kashmir named it the ‘Pheran Day’, after the long woollen gown worn during the winters in Kashmir.
    • Use of a traditional firing pot called Kangri increases.
    • Tap water pipelines partially freeze during this period. The Dal Lake also freezes.
    • The famous tourist resort of Gulmarg receives heavy snow which attracts skier’s from every part of the world.

     

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  • 60th Goa Liberation Day

    Goa hosts PM for the celebration of its 60th liberation day.

    Goan Liberation

    • An important port for trade and military operations, Goa was ruled by the Portuguese for more than 450 years.
    • Historically, revolts against Portuguese rulers and their policies were recorded in the 18th and 19th century too.
    • On June 18, 1946, the movement of Goa’s liberation gathered momentum after socialist leader Dr Ram Manohar Lohia plunged himself into the freedom movement with many young Goans.
    • The day is now observed as Goa Revolution Day.

    Freeing from Portuguese Rule

    • Even as India became independent on August 15, 1947, Goa continued to be under Portuguese rule 14 years after that.
    • After independence, the calls for Goa’s Liberation again gathered steam.
    • After multiple agitations by freedom fighters, India made peaceful attempts for Goa’s liberation through diplomatic channels.
    • However, as a last resort, the Indian government then led by PM Nehru, sent in its armed forces to the coastal state after which the Portuguese surrendered and Goa was liberated on December 19, 1961.
    • This moment also marked the exit of the Portuguese (the first-comers), the last of the European colonizers to leave India.

    Contribution of T.B. Cunha

    • Cunha (1891-1958) was a prominent Indian nationalist and anti-colonial activist from Goa.
    • He is popularly known as the “Father of Goan nationalism”, and was the organiser of the first movement to end Portuguese rule in Goa

    What was ‘Operation Vijay’?

    • Perhaps the first tri-service operation of the Indian armed forces, Operation Vijay was about the liberation of the Portuguese territories of Goa, Daman and Diu.
    • It was a 36-hour military operation that started on December 18, 1961 and concluded on December 19, 1961.
    • While the army advanced into Goa from the North and the East, the Indian Air Force bombed the Portuguese airbase at Dabolim.
    • The Indian Navy was tasked with preventing hostile action by Portuguese warships, securing access to the Mormugao harbour, and securing the Anjadip island off Karwar.
    • By the evening of December 19, 1961, Portuguese Governor General Vassalo De Silva had signed the document of surrender after Indian armed forces.

    What happened after the liberation of Goa?

    • Goa was annexed into the Indian Union and was the Union Territory of Goa, Daman and Diu.
    • In 1967, however, the question of whether the state should merge with Maharashtra or not was answered through a plebiscite in which the majority of the Goan people voted against a merger.
    • It continued to remain a Union Territory until 1987 when it was accorded statehood.
    • Goa became India’s 25th state even as Daman and Diu continue to be UTs.

     

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  • What is Irrecoverable Carbon?

    Researchers have identified and mapped 139 gigatonnes (Gt) of “irrecoverable carbon” in some of the world’s major forests and peatlands — including the Amazon and the Congo — to avoid catastrophic climate change.

    What is Irrecoverable Carbon?

    • The concept of ‘irrecoverable carbon’ was introduced in 2020.
    • All kinds of ecosystems — lush rainforest, muddy peatland, shady mangroves — contain eons of stored carbon, captured by photosynthesis.
    • Per square kilometer, the forests are among the most effective carbon stores in the world; but they’re also some of the most difficult to restore.
    • If destroyed, these ecosystems could take decades or centuries to regenerate.
    • In other words, the 139 gigatons of carbon contained in these areas are effectively irrecoverable if released due to anthropogenic activities.
    • Once released in air, it can be recovered but would take centuries to fully recover or naturally reintegrate.

    What is the new research?

    • In the new study, researchers have identified and mapped carbon reserves that are “manageable, are vulnerable to disturbance” and cannot be recovered by 2050.
    • They held study of peatlands of the Congo Basin and Northern Europe; and in North America, the mangrove swamps of the Everglades and old-growth forests of the Pacific Northwest.
    • 2050 has been set as the deadline for taking global carbon emissions to net zero in order for Earth to avoid warming at 1.5-2 degrees celsius above the pre-industrial levels.
    • To mitigate such a warming scenario, it is imperative to conserve the ecosystems with 139 Gt carbon.

    Key findings

    • Amazon is the biggest carbon sink on earth, holding 31.5 Gt irrecoverable carbon.
    • Brazil has the second-largest irrecoverable carbon reserves, after Russia that holds 23 per cent of the total irrecoverable carbon outlay in the world.
    • The second-largest reserve of carbon, at 132 Gt, comprise the islands of Southeast Asia, with their equatorial rainforests.
    • The Congo basin is the third-largest hotspot of irrecoverable carbon with over 8 Gt of carbon reserves, according to the study.
    • Australia, which has become a hotspot for wildfires, is home to 2.5 per cent of the world’s carbon reserve along its coastal mangroves and forests in the southeast and southwest.

    Why conserve these forests?

    • These regions are already being ravaged by wildfires and exploited for resources by mining and oil industries.
    • Since 2010, agriculture, logging and wildfire have caused emissions of at least 4 Gt of irrecoverable carbon.

     

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  • Supreme Court allows bullock cart races in Maharashtra

    The Supreme Court has allowed Maharashtra to hold bullock cart races in the state till the pendency of the matter before the Constitutional Bench of the apex court.

    Allowing bullock-cart races

    • The SC observed that the validity of the amended provisions of the Prevention of Cruelty to Animals Act, 1960 and the rules framed by Maharashtra provided for bullock cart race in the State.
    • Such races would operate during the pendency of the petitions as the entire matter has been referred to a constitution Bench.
    • The state govt has cited examples as the same is being conducted in the states like Tamil Nadu and Karnataka.

    Why was there a ban on the bullock cart races?

    Ans. Ban on Jallikattu, then

    • Bullock cart races were banned in Maharashtra after the Supreme Court declared that the race as violative of the provisions of the central act in 2014.
    • It then had observed that bulls were not anatomically designed to participate in races/taming and would be subjected to cruelty if used as a performing animal.

    How did Maharashtra respond?

    Ans. Bringing in a law to prevent pain or sufferings to the animals

    • In April 2017, the Maharashtra assembly had passed legislation for resumption of bullock cart races across the state.
    • The Bill titled ‘The Prevention of Cruelty to Animals (Maharashtra Amendment) Bill’ was passed unanimously with the support of all parties.
    • As per the amendment, bullock cart races could be held with the prior permission of the district collector concerned by ensuring that no pain or suffering would be caused to the animal.

    Why did the Maharashtra government go to SC?

    Ans. Blanket ban by Bombay HC

    • Even after this law, the Bombay High Court refused to vacate stay on the bullock cart races.
    • Hence it got to approach the SC.

    Proving the running ability of a bull

    • In November 2017, the Maharashtra government set up a committee to study the running capacity of various breeds of bulls and bullocks in comparison to horses.
    • The committee was asked to study physiological and biochemical changes during the running of the bulls, bullocks and horses.
    • A report titled ‘Running ability of bull’ was prepared in two months by the government to justify allowing the bullock cart races.
    • Subsequently, the Maharashtra government challenged the Bombay HC’s order.

    Back2Basics: Jallikattu Debate

    • It is a bull-taming sport and a disputed traditional event in which a bull such is released into a crowd of people.
    • Multiple human participants attempt to grab the large hump on the bull’s back with both arms and hang on to it while the bull attempts to escape.
    • Participants hold the hump for as long as possible, attempting to bring the bull to a stop. In some cases, participants must ride long enough to remove flags on the bull’s horns.
    • It is typically practised in the state of Tamil Nadu as a part of Pongal (harvest) celebrations in January.

    Issue with the sport

    An investigation by the Animal Welfare Board of India concluded that “Jallikattu is inherently cruel to animals”.

    • Human deaths: The event has caused several human deaths and injuries and there are several instances of fatalities to the bulls.
    • Manhandling of animals: Animal welfare concerns are related to the handling of the bulls before they are released and also during the competitor’s attempts to subdue the bull.
    • Cruelty to animal: Practices, before the bull is released, include prodding the bull with sharp sticks or scythes, extreme bending of the tail which can fracture the vertebrae, and biting of the bull’s tail.
    • Animal intoxication:  There are also reports of the bulls being forced to drink alcohol to disorient them, or chilli peppers being rubbed in their eyes to aggravate the bull.

    Arguments in favour

    • Native breed conservation: According to its protagonists, it is not a leisure sport available but a way to promote and preserve the native livestock.
    • Cultural significance: Jallikattu has been known to be practiced during the Tamil classical period (400-100 BCE) and finds mention in Sangam texts.
    • Man-animal relationship: Some believe that the sport also symbolizes a cordial man-animal relationship.

     

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  • Tamil Nadu brings in State Song

    The Tamil Nadu Government has declared the Tamil Thai Vaazhthu as State Song.

    The decision came after the Madras High Court ruling that there is no statutory or executive order requiring the attendees to stand up when Tamil Thai Vaazhthu is sung.

    Tamil Thai Vaazhthu

    • A part of the verses under the title ‘Tamil Dheiva Vanakkam’ from Manonmaniam, penned by Manonmaniam Sundaranar and published in 1891, eventually came to be known as the Tamil Thai Vaazhthu.
    • In 1913, the annual report of the Karanthai Tamil Sangam made the demand for singing the song at all functions.
    • The Tamil Thai Vaazhthu is being sung at Karanthai Tamil Sangam since 1914.
    • It is also being sung at all Tamil Sangams associated with the Karanthai Tamil Sangam.
    • The Karanthai Tamil Sangam had appealed to the then Chief Minister, C.N. Annadurai, to declare Tamil Thai Vaazhthu the State song.

    What was the Madras HC observation?

    • There is no statutory or executive order requiring attendees to stand up when it was being sung.
    • The court, however, ruled that Tamil Thai Vaazhthu “is a prayer song and not an Anthem”.
    • While the “highest reverence and respect ought to be shown”, it was not necessary to stand for it.
    • The song is sung at the commencement (and not at the end) of all functions organized by government departments, local bodies and educational institutions.

    What about National Anthem?

    • In the Bijoe Emmanuel vs. State of Kerala (1986) Case, the Supreme Court ordered the readmission to school of three children who had been expelled for refusing to sing the national anthem.
    • It was then noted by the SC that there is no provision of law which obliges anyone to sing the National Anthem.
    • Again, the Supreme Court had, in Shyam Narayan Chouksey v. Union of India (2017), directed that all cinema halls shall play the national anthem before the film and all present are obliged to stand.

    What is the state directive?

    • TN CM has issued a directive that everyone who is present during the rendition of the song, barring differently-abled persons, should remain standing.
    • The song should compulsorily be sung at the beginning of events organized by all educational institutions, government offices and public sector undertakings, among other public organizations.
    • The song should be sung in 55 seconds in Mullaipaani Ragam (Mohana Raagam) in the thisra thaalaa.
    • At public functions, the playing of the song with musical instruments/recordings is to be avoided, and trained singers should sing it.

    Point of discussion: Is it a case of Sub-nationalism?

    • There has been an intensification of sub-nationalism in India by highlighting the greatness of their state, language or historical state icons.
    • This pride has, at times, led to unimaginable actions. The latest issue of contention was regarding a separate State flag for Karnataka.
    • India also witnesses shocking developments showing the ugly face of provincialism in the North-East.

    Issues with such tendencies

    • Overambitious aspirations: As much as it is a matter of pride it remains a matter of concern when regional aspirations become too strong.
    • Secessionist tendencies: India has already faced partition due to rising religious motives and has been plagued by secessionism in J&K and Nagaland based on regional identities.
    • National Unity: It can be argued that subnationalism emphasizes aggressively on its regional identities then it can break the sensitive thread through which India remains a nation.
    • Communalism: It should be critically studied that whether the state’s assertions are to freely exercise their own culture and language or to belittle and suppress others.

    Affirmations to offer

    • Pluralism: An optimistic view emerges which characterizes subnationalism as the strength of a multi-cultural nation such as India.
    • Socio-economic solidarity: Subnationalism encourages social development as the level of solidarity is high in a state under such motives of state song, flag etc.
    • Unification: State symbols means that a region becomes more and more homogenous and dedicated for welfare under cultural and linguistic symbolization.

    Conclusion

    • As long as subnationalism is not secessionist in nature or is aimed towards other communities, it might become a positive force in India.
    • It will help in re-establishing the nature of the pluralistic society of India amidst the growing manufactured rhetoric of nationalism being falsely related exclusively with religious nationality.

     

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  • [pib] Chalcolithic sites in news: Eran and Tewar

    The Chalcolithic cultures of Central India are adequately investigated and studied informed the Ministry of Culture in particular reference to the sites of Eran and Tewar.

    Major sites in Central India

    [1] Eran (Dist. Sagar, MP )

    • Eran (ancient Airikina) is situated on the left bank of the Bina (ancient Venva) river and surrounded by it on three sides.
    • The recent excavation has unearthed a variety of antiquities including a copper coin, an iron arrowhead, terracotta bead, stone beads along with copper coins, stone celt, beads of steatite and jasper, etc.
    • The occurrence of few specimens of plain, thin grey ware is noteworthy.
    • The use of iron was evidenced by few metallic objects at the site.

    [2] Tewar (Dist. Jabalpur, MP)

    • Tewar (Tripuri) village is located 12 km west of Jabalpur district on Jabalpur – Bhopal highway.
    • This excavation did not reach the natural soil and revealed four folds of cultural sequences i.e. Kushana, Shunga, Satvahana, and Kalachuri.
    • Antiquarian remains in this excavation include viz remains of sculptures, hopscotch, terracotta balls, Iron nails, copper coins, terracotta beads, implements of Iron and terracotta figurine, ceramics red ware etc.
    • It also revealed structural remains consist of brick wall and structure of sandstone columns.

    Back2Basics: Chalcolithic Culture in India

    • A completely different kind of culture known as Chalcolithic Culture was developed in central India and Deccan region by the end of the Neolithic period.
    • It is characterized by the use of both stone and bronze implements.

    Major Chalcolithic complexes in India

    1. Ahar culture c. 2,800-1,500 B.C.
    2. Kayatha culture c. 2,450-700 B.C.
    3. Malwa culture c. 1,900-1,400 B.C.
    4. Savalda culture c. 2,300-2,000 B.C.
    5. Jorwe culture c. 1,500 -900 B.C.
    6. Prabhas culture c. 2,000-1,400 B.C.
    7. Rangpur culture c. 1,700-1,400 B.C.

    Important features

    • The people of Chalcolithic culture had used unique painted earthenware usually black-on-red.
    • The use of copper and bronze tools also evidenced on a limited scale.
    • The economy was largely based on subsistence agriculture, stock-raising, hunting, and fishing.
    • They, however, never reached the level of urbanization in spite they were using metal.
    • They were contemporary of the Harappan culture, but some other were of later Harappan age.

    Their locations

    • The centers of Chalcolithic cultures flourished in semi-arid regions of Rajasthan, Madhya Pradesh, Gujarat, and Maharashtra.
    • The settlements of Kayatha culture were mostly located on the Chambal River and its tributaries.
    • The settlements of Malwa culture are mostly located on the Narmada and its tributaries.
    • The three best known settlements of Malwa culture are at Navdatoli, Eran, and Nagada.
    • Navdatoli was one of the largest Chalcolithic settlements in the country spread in almost 10 hectares.
    • The settlements of Rangpur culture are located mostly on Ghelo and Kalubhar rivers in Gujarat.
    • More than 200 settlements of Jorwe culture are known. Greater numbers of these settlements are found in Maharashtra.
    • The best known settlements of Jorwe culture are Prakash, Daimabad, and Inamgaon. Daimabad was the largest one that measured almost 20 hectares.

    Development of Agriculture

    • They cultivated both Kharif and Rabi crops in rotation and also raised cattle with it.
    • They cultivated wheat and barley in Malwa region. Rice was cultivated in Inamgaon and Ahar.
    • They also cultivated jowar, bajra, kulth, ragi, green peas, lentil, and green and black grams.
    • Largely, the Chalcolithic cultures flourished in the black cotton soil zone.

    Trade and Commerce

    • The Chalcolithic communities traded and exchanged materials with other contemporary communities.
    • A large settlement serves as the major centers of trade and exchange.
    • Some of them were Ahar, Gilund, Nagada, Navdatoli, Eran, Prabhas, Rangpur, Prakash, Daimabad, and Inamgaon.
    • The Ahar people settled close to the copper source and were used to supply copper tools and objects to other contemporary communities in Malwa and Gujarat.
    • Identical marks embedded on most of the copper axes found in Malwa, Jorwe, and Prabhas cultures that might indicate that it may be the trademarks of the smiths who made them.
    • It is found that Conch shell for bangles was traded from the Saurashtra coast to various other parts of the Chalcolithic regions.
    • Gold and ivory come to Jorwe people from Tekkalkotta in Karnataka and semiprecious stones may have been traded to various parts from Rajpipla in Gujarat.
    • Wheeled bullock carts were used for long distance trade, besides the river transport. The drawings of wheeled bullock carts have been found on pots.

    Try this PYQ from CSP 2019. It is dicey, but you cannot escape such questions.

    Q. Which one of the following is not a Harappan site?

    (a) Chanhudaro

    (b) Kot Diji

    (c) Sohgaura

    (d) Desalpur

     

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