The Riangs are basically a semi-nomadic tribe who practice jhum (slash and burn) or shifting method of cultivation on the hill sides. The Riang basically belonged to the mongoloid group and speaks the tibeto-burmese language ‘Kau Bru’. The Riang inhabited almost in all the district of Tripura and with small populations in the neighbouring States of Mizoram and Assam.

The Riang of Tripura has a rich cultural heritage composing of various songs, dance and music. The Riang also has a rich and vibrant material culture. Their most important dance form is the Hojagiri. Their custom depicts their belief in simplicity. The diversity of culture across tribal groups is reflected in the diversity of songs, music, instruments and techniques.

The present paper seeks to explore various alternative views with reference to the Reang (Bru) community of Tripura with special focus on the Hojagiri as a means of preserving their cultural heritage. 

Keywords: Reang/Riang, Bru, Hojagiri, Tribal, Culture, Primitive.

In ancient India (circa 600 BCE to 550 CE), the institution of prostitution, encompassing both courtesans and sex workers, was a multifaceted and paradoxical component of society. While often marginalized and associated with shame, these women simultaneously wielded significant cultural, economic, and political influence. Courtesans, or gaṇikās, were highly educated women skilled in music, dance, poetry, and intellectual discourse. They often served as patrons of the arts and were integral to the cultural fabric of their time. Despite their influence, prostitutes were subject to societal stigma and legal restrictions. Texts like the Kamasutra and the Arthashastra provide insights into the regulation of their profession, including state oversight and taxation. However, these texts also acknowledge the autonomy and agency of these women, indicating a nuanced societal view. The urbanization of ancient India, particularly during the Maurya and Gupta periods, facilitated the prominence of prostitutes in city life. They were often seen as symbols of wealth and refinement. Their dual role as both revered and marginalized figures emphasises the paradoxical nature of their existence in ancient Indian society. This paper examines the complex roles of prostitutes in ancient Indian society, highlighting their contributions to art, politics, and urban life, as well as the societal contradictions surrounding their status. This study utilizes historical analysis of primary and secondary sources, including religious and secular texts, to explore the various roles of prostitutes in ancient India. It aims to provide a better understanding of their contributions to society and the complexities of their social status.

Keywords: Ancient India, Prostitutes, Courtesans, Society, Position.

A sun temple situated on the bank of river Hiraṇyā, is one of the many sun temples situated in the region around Somnath temple in the Prabhas Patan district of Gujarat in the Sauraṣṭra peninsula. Always have been reported as a sun temple situated on the bank of river Hiran by the scholars is a lesser-known but an integral part of the long-standing tradition of Sun worship. The region of Sauraṣṭra boasts of many important centres of solar cult. The Prabhāsa Khaṇḍa of the Skaṅda Purāṇa, in its Prabhāsa Kṣhetra Māhātmya mentions the region of ‘Prabhās Kṣhetra’ covering the modern-day Junagadh and Prabhas Patan districts of the southernmost part of Sauraṣṭra. The myths given here, justifies the name ‘Prabhāsa’ given to the region, as the sacred land of light. Besides the mention of the other temples and the myths related to them, there is one temple mentioned as Nāgarāditya, situated on the bank of river Hiraṇyā. The archaeological remains in the Prabhās Kṣhetra, consist of many sun temples besides the temples dedicated to other gods and goddesses, dating from the seventh century to the fourteenth century, some extant and some in ruins, showcasing the prominence of the sun cult and the kings who patronized it.

Situated atop Nāgarā nō tīmbō besides the river Hiraṇyā and at a distance of 10 kms from Somnath temple shares its serene space with another modern-day temple dedicated to Shitalā Mātā. Though in ruins, this temple exudes a majestic presence, bearing silent witness to a glorious past. It’s scattered remains suggest it’s significance as a religious place of importance. and thus it is most likely that it was renovated and reconstructed over ages to maintain its status. Owing to its cultural and architectural features that it is a protected monument under the State Department of Archaeology, Government of Gujarat.

Keywords: Solar cult, Prabhāsa Kṣhetra, Prabhāsa, Nāgarāditya, river Hiraṇyā

Reliance on global definitions of leisure that emerge from the industrial revolution overlooks indigenous diverse understandings and experiences. By focusing primarily on the Western historical context, such definitions can miss the richness and variety of leisure as it has been experienced in different cultures across the globe. In the Indian context, leisure has long been seen as a meaningful and necessary part of life, integral to personal growth and community well- being, rather than just a break from work. This ignorance of the historical and cultural diversity of leisure practices can lead to an incomplete understanding of how different societies have approached the concept of leisure in distant past. By not acknowledging these varied traditions, we risk imposing a one-dimensional view that does not fully appreciate the complexities and richness of human experiences of leisure across different cultures.

Keywords: Leisure Studies, Indian Culture, Gambling, Industrial Revolution.

The following research paper tries to highlight the possible reason behind the Jallianwala Bagh Massacre. In the beginning it provides a brief built up the ghastly event. Then the research paper tries to answer the following set of questions: why General Dyer did this heinous act? Was it the demand of situation? Was it a threat to Indians? Was it the fear in the mind of the British Raj? Or it was the insecurity of power among the British Raj? The author tries to support an explanation through different historical records that states it was the fear in the mind of the Britishers and insecurity among them, that forced General Dyer to command this heinous act. In the following paper the author briefly discusses the then existing situations which resulted in mass agitations by the Indians and the fear that gripped the minds of the Britishers as an outcome of those agitations. And how that fear to lose grounds in India triggered British Raj to pose such an act of brutality.

Keywords: Amritsar, Baisakhi, British Raj, Burnt, Communalism, Fear, Jallianwala Bagh, Looted, Massacre, Insecurity, Violence.

This study synthesizes zooarchaeological evidence from excavated Harappan sites in the Ghaggar-Saraswati basin of Haryana. It compiles data on animal remains recovered from sites such as Kunal, Bhirrana, Balu, Banawali, Madina, Farmana, Rakhigarhi, and others, drawn from excavation reports with scientific analyses. Faunal assemblages indicate extensive animal husbandry (domestic cattle, buffalo, sheep, goats, pigs, dogs) supplemented by sporadic hunting of wild species (deer, antelope, wild pig, etc.). The frequent occurrence of animal figurines and motifs reflect the cultural and religious significance of fauna. These findings demonstrate sophisticated livestock strategies adapted to the local environment and monsoonal climate. Overall, the Harappan communities of Haryana appear ecologically perceptive and economically advanced. The ecological and cultural data from these sites thus provide critical insights into the Eastern domain of the Harappan civilization.

Keywords: Faunal remains, Harappan Civilization, Haryana archaeology, Pastoral economy, Zooarchaeology.