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Prehistoric human colonization of India.

Human colonization in India encompasses a span of at least half-a-million years and is divided into two broad periods, namely the prehistoric (before the emergence of writing) and the historic (after writing). The prehistoric period is divided into stone, bronze and iron ages. The stone age is further divided into palaeolithic, mesolithic and neolithic periods. As the name suggests, the technology in these periods was primarily based on stone. Economically, the palaeolithic and mesolithic periods represented a nomadic, hunting-gathering way of life, while the neolithic period represented a settled, food-producing way of life. Subsequently copper was introduced as a new material and this period was designated as the chalcolithic period. The invention of agriculture, which took place about 8000 years ago, brought about dramatic changes in the economy, technology and demography of human societies. Human habitat in the hunting-gathering stage was essentially on hilly, rocky and forested regions, which had ample wild plant and animal food resources. The introduction of agriculture saw it shifting to the alluvial plains which had fertile soil and perennial availability of water. Hills and forests, which had so far been areas of attraction, now turned into areas of isolation. Agriculture led to the emergence of villages and towns and brought with it the division of society into occupational groups. The first urbanization took place during the bronze age in the arid and semi-arid region of northwest India in the valleys of the Indus and the Saraswati rivers, the latter represented by the now dry Ghaggar-Hakra bed. This urbanization is known as the Indus or Harappan civilization which flourished during 3500-1500 B.C. The rest of India during this period was inhabited by neolithic and chalcolithic farmers and mesolithic hunter-gatherers. With the introduction of iron technology about 3000 years ago, the focus of development shifted eastward into the Indo-Gangetic divide and the Ganga valley. The location of the Mahabharata epic, which is set in the beginning of the first millennium B.C., is the Indo-Gangetic divide and the upper Ganga-Yamuna doab (land between two rivers). Iron technology enabled pioneering farmers to clear the dense and tangled forests of the middle and lower Ganga plains. The focus of development now shifted further eastward to eastern Uttar Pradesh and western Bihar which witnessed the events of the Ramayana epic and rise of the first political entities known as Mahajanapadas as also of Buddhism and Jainism. The second phase of urbanization of India, marked by trade, coinage, script and birth of the first Indian empire, namely Magadha, with its capital at Pataliputra (modern Patna) also took place in this region in the sixth century B.C. The imposition by Brahmin priests of the concepts of racial and ritual purity, pollution, restrictions on sharing of food, endogamy, anuloma (male of upper caste eligible to marry a female of lower caste) and pratiloma (female of upper caste ineligible to marry a male of lower caste) forms of marriage, karma (reaping the fruits of the actions of previous life in the present life), rebirth, varnashrama dharma (four stages of the expected hundred-year life span) and the sixteen sanskaras (ceremonies) on traditional occupational groups led to the birth of the caste system - a unique Indian phenomenon. As a consequence of the expansion of agriculture and loss of forests and wildlife, stone age hunter-gatherers were forced to assimilate themselves into larger agriculture-based rural and urban societies. However, some of them resisted this new economic mode. To this day they have persisted with their atavistic lifestyle, but have had to supplement their resources by producing craft items or providing entertainment to the rural population.

Cultural Evolution↗

Dying with dignity.

Death is a theme of central importance in all cultures, but the manner in which it is interpreted varies from society to society. Even so, traditional cultures, including Christian, Hindu and Jain religious traditions, exhibited a positive attitude to death and did not look upon it in a dualistic framework of good vs bad, or desirable vs undesirable. Nor was pessimism the dominant mood in their thinking about death itself. A fundamental paradigm shift occurred in the West in the eighteenth century when death was desacralized and transformed into a secular event amenable to human manipulation. From those early beginnings, dying and death have been thoroughly medicalized and brought under the purview of high technology in the twentieth century. Once death is seen as a problem for professional management, the hospital displaces the home, and specialists with different kinds and degrees of expertise take over from the family. Everyday speech and the religious idiom yield place to medical jargon. The subject (an ageing, sick or dying person) becomes the object of this make-believe yet real world. As the object of others' professional control, he or she loses the freedom of self-assessment, expression and choice. Or, he or she may be expected to choose when no longer able to do so. Thus, not only freedom but dignity also is lost, and lawyers join doctors in crisis manipulation and perpetuation. Although the modern medical culture has originated in the West, it has gradually spread to all parts of the world, subjugating other kinds of medical knowledge and other attitudes to dying and death.(ABSTRACT TRUNCATED AT 250 WORDS)

Attitude to Death↗

Old and thin.

Viewing an elderly patient's refusal of food from the perspective of the jain tradition of sallekhana (voluntary starvation) permits the author to reconcile her need to "do something" with her belief in the principle of patient autonomy.

Aged↗