The present book attempts to supplement the work of Pargiter on the Cultural plane. Pargiter was concerned with the dynastic records of the Puranic texts while this book aims to interpret cultural history from the Vayu Purana. The work is divided into ten chapters arranged systematically. The first five chapters contain facts of intellectual culture and the last five of material culture. The presentation of material has involved a great deal of translation and interpretation of the Puranic text. The work has two appendices and a critical introduction. Appendix A identifies the places and tribes. Appendix B describes the centres of pilgrimage. Introduction surveys the previous research on the Puranas, on the Vayu particularly. It discusses the antiquity of the Vayu, its value for the cultural history and the method followed in the present investigation. It also gives an outline of political history as found in the Vayu Purana. This book is valuable not only for Indian Culture, but also for a critical edition of Vayu, and consequently of other Purana material.

Robert Redfield is remembered today primarily as an anthropologist, but during his lifetime Redfield's cross-disciplinary activity reflected a strong interest in infusing anthropological practice with sociological theory. Like a handful of other anthropologists, including A.R. Radcliffe-Brown and Bronislaw Malinowski, who shared his interests during the 1920s through 1930s, his works came to define a new subfield known as social anthropology. Redfield was distinct in being one of the first Americans to devote himself seriously to social anthropology, a field dominated initially by British scholars. He spent his career at the University of Chicago, and his anthropology bore the distinct mark of sociology as developed and practiced at that institution. Indeed, Redfield played a major role in defining what has been called the "second Chicago school of sociology." This volume brings together Redfield's most important contributions to social anthropology. During the 1920s, sociology and anthropology constituted a single department at the University of Chicago. Although most students concentrated on sociology or anthropology, Redfield chose to pursue both fields with equal intensity. He adopted as his central interest the leading problematic of the 1920s: the study of social change. "Chicago School" sociologists approached social change by examining zones of rapid transition within the city, for example, areas populated by recently-arrived immigrants, with the goal of elucidating general principles or dynamics of social transition. Redfield's work can be seen as falling into three distinct theoretical categories: (1) the study of social change or modernization; (2) peasant studies; and (3), the comparative study of civilizations. Drawing from articles, book excerpts, and unpublished papers and letters, this work presents Redfield's central contributions in each of these areas. Seen as a whole, this volume traces Redfield's seminal contributions to the early development of modernization theory and the interdisciplinary fields of peasant and comparative civilizations studies. This is a monumental book on a highly influential figure.

The claim, often made, that India--uniquely among civilizations--lacks historical writing distracts us from a more pertinent question, according to Romila Thapar: how to recognize the historical sense of societies whose past is recorded in ways very different from European conventions. In The Past Before Us, a distinguished scholar of ancient India guides us through a panoramic survey of the historical traditions of North India. Thapar reveals a deep and sophisticated consciousness of history embedded in the diverse body of classical Indian literature. The history recorded in such texts as the Ramayana and the Mahabharata is less concerned with authenticating persons and events than with presenting a picture of traditions striving to retain legitimacy and continuity amid social change. Spanning an epoch of nearly twenty-five hundred years, from 1000 BCE to 1400 CE, Thapar delineates three distinct historical traditions: an Itihasa-Purana tradition of Brahman authors; a tradition composed mainly by Buddhist and Jaina scholars; and a popular bardic tradition. The Vedic corpus, the epics, the Buddhist canon and monastic chronicles, inscriptions, regional accounts, and royal biographies and dramas are all scrutinized afresh--not as sources to be mined for factual data but as genres that disclose how Indians of ancient times represented their own past to themselves.

This book interleaves the history of post-Independence archaeology in India with the life and times of Madhukar Narhar Deshpande (1920-2008), a leading Indian archaeologist who went on to become the director-general of the Archaeological Survey of India. Spanning nearly a century, this is a tale told through a main character—Deshpande himself—some of whose writings have been included in the volume. We explore the circumstances which brought men like Deshpande to this career path; what it was like to grow up in a family devoted to India's freedom; the watershed moment that created a large cohort that was trained by Mortimer Wheeler, the doyen of British archaeology; the unknown conservation stories around the Gol Gumbad in Bijapur and the Qutb Minar in Delhi; the forgotten story of how the fabric of a historic Hindu shrine, the Badrinath temple, was saved; the chemistry shared by the prime minister, Jawaharlal Nehru, and the archaeologist, Deshpande, at the Ajanta and Ellora cave shrines, and; the political and administrative challenges faced by director generals of archaeology. The book is a must read for anyone interested in India's past in general and the history of Indian archaeology in particular.

Recorded in sacred Sanskrit texts, including the Rig Veda and the Mahabharata, Hindu Myths are thought to date back as far as the tenth century BCE. Here in these seventy-five seminal myths are the many incarnations of Vishnu, who saves mankind from destruction, and the mischievous child Krishna, alongside stories of the minor gods, demons, rivers and animals including boars, buffalo, serpents and monkeys. Immensely varied and bursting with colour and life, they demonstrate the Hindu belief in the limitless possibilities of the world - from the teeming miracles of creation to the origins of the incarnation of Death who eventually touches them all.