Forms of labour in ancient and medieval South India (up to the thirteenth century)

This article examines how people formed and negotiated relations to time in routine engagements with materials and places in medieval South India. Questions of history and memory, which have become central to our understanding of precolonial Indian social and political practices, are frequently considered in relation to courtly epigraphical and textual production or monumental building projects. Positing that experiences of time are formed in everyday acts of production, consumption and maintenance, this article problematises the term ‘social memory’ to propose an alternative framework for exploring temporal relations: the concept of historicity. Historicity provides a robust analytical vocabulary for discussing how historical actors inhabited their own present, how they oriented themselves towards pasts and futures, and the kinds of timescales that both framed their actions and were formed in action. Operationalising this framework, I build on an analysis of excavated ceramics from a twelfth- to thirteenth-century settlement at Maski (northern Karnataka) to foreground the diverse ways in which individuals and communities drew upon available pasts and acted with initiative within an intersubjective present world of tasks and activities.

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SOCIAL CONDITION OF HOLY PLACE IN WEST INDIA: ACCUMULATION FROM SIGNATURE (C. 11TH TO THIRTEENTH CENTURY CE)

CURRENT RESEARCH JOURNAL OF HISTORY ◽

10.37547/history-crjh-02-05-07 ◽

2021 ◽

Vol 02 (05) ◽

pp. 23-25

Author(s):

Narayana Swami G. ◽

Keyword(s):

Thirteenth Century ◽

South India ◽

Social Condition ◽

The Social ◽

Current Article ◽

Social Part ◽

North And South ◽

Holy Place

The sanctuary means one's convictions. Its primary highlights have likewise stood out for one. George Michell, Stella Kramrisch, Krishna Deva and some different researchers have examined the 'which means and structures', expressive, strict and otherworldly meaning of the sanctuary. We additionally discover the sanctuary being referenced regarding a comprehension of early Indian political, monetary and socio-strict exercises in north and south India. Furthermore, the sanctuary is additionally known to have been related with social exhibitions like dramatization and so on Luckily, in such manner we have various epigraphic records from west India, especially from Rajasthan and Gujarat, which point out the social part of the sanctuary during the c. 11th to thirteenth century CE. The current article looks to consider this part of the sanctuary.

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Considerations About Traditions Influential in the Ahirbudhnyasaṃhitā

Asiatische Studien – Études Asiatiques ◽

10.1515/asia-2016-0002 ◽

2018 ◽

Vol 72 (2) ◽

pp. 421-443

Author(s):

Marion Rastelli

Keyword(s):

Thirteenth Century ◽

South India ◽

The Other ◽

Religious Traditions ◽

Two Sides

Abstract The Ahirbudhnyasaṃhitā, probably compiled in South India in the twelfth/thirteenth century, is one of the most interesting texts of the Vaiṣṇava Pāñcarātra tradition. Its most important deity is Sudarśana, the anthropomorphic discus of Viṣṇu, who is ritually worshipped by personal priests (purohita, purodhas) for the sake of the king. In contrast to other Pāñcarātra Saṃhitās, the Ahirbudhnyasaṃhitā contains extensive theological and cosmological chapters. It also shows traces of several other religious traditions. The paper is mainly devoted to this second characteristic and presents examples of influences from two sides, namely, from Śaivas on one hand and Atharvavedins on the other, and tries to give a possible explanation for their presence.

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