Class 12 History NCERT

The Harappan seal is possibly the most distinctive artefact of the Harappan or Indus valley civilisation. Made of a stone called steatite, seals like this one often contain animal motifs and signs from a script that remains undeciphered.

There were several developments in different parts of the subcontinent during the long span of 1,500 years following the end of the Harappan civilisation. This was also the period during which the Rigveda was composed by people living along the Indus and its tributaries.

In the previous chapter we saw that there were several changes in economic and political life between c. 600 BCE and 600 CE. Some of these changes influenced societies as well. For instance, the extension of agriculture into forested areas transformed the lives of forest dwellers; craft specialists often emerged as distinct social groups; the unequal distribution of wealth sharpened social differences.

In this chapter we shall go on a long journey across a thousand years to read about philosophers and their attempts to understand the world they inhabited. We will also see how their ideas were compiled as oral and written texts as well as expressed in architecture and sculpture.

Women and men have travelled in search of work, to escape from natural disasters, as traders, merchants, soldiers, priests, pilgrims, or driven by a sense of adventure. Those who visit or come to stay in a new land invariably encounter a world that is different: in terms of the landscape or physical environment as well as customs, languages, beliefs and practices of people.

By the mid-first millennium CE the landscape of the subcontinent was dotted with a variety of religious structures - stupas, monasteries, temples. If these typified certain religious beliefs and practices, others have been reconstructed from textual traditions, including the Puranas, many of which received their present shape around the same time, and yet others remain only faintly visible in textual and visual records.

Vijayanagara or "city of victory" was the name of both a city and an empire. The empire was founded in the fourteenth century. In its heyday it stretched from the river Krishna in the north to the extreme south of the peninsula.

During the sixteenth and seventeenth centuries about 85 per cent of the population of India lived in its villages. Both peasants and landed elites were involved in agricultural production and claimed rights to a share of the produce. This created relationships of cooperation, competition and conflict among them. The sum of these agrarian relationships made up rural society.

In this chapter you will see what colonial rule meant to those who lived in the countryside. You will meet the zamindars of Bengal, travel to the Rajmahal hills where the Paharias and the Santhals lived, and then move west to the Deccan.

Late in the afternoon of 10 May 1857, the sepoys in the cantonment of Meerut broke out in mutiny. It began in the lines of the native infantry, spread very swiftly to the cavalry and then to the city. The ordinary people of the town and surrounding villages joined the sepoys. The sepoys captured the bell of arms where the arms and ammunition were kept and proceeded to attack white people, and to ransack and burn their bungalows and property.

In the history of nationalism a single individual is often identified with the making of a nation. Thus, for example, we associate Garibaldi with the making of Italy, George Washington with the American War of Independence, and Ho Chi Minh with the struggle to free Vietnam from colonial rule. In the same manner, Mahatma Gandhi has been regarded as the ‘Father’ of the Indian nation.

The Indian Constitution, which came into effect on 26 January 1950, has the dubious distinction of being the longest in the world. But its length and complexity are perhaps understandable when one considers the country’s size and diversity. At Independence, India was not merely large and diverse, but also deeply divided.