It is not unlikely that ascetics, both men and women who had renounced their possessions and lived off of the land or the generosity of donors, wandered about between the Indus towns and villages. In later periods there are textual references to similar ascetics associated with various religious traditions. In Hindu, Jain, Buddhist and Islamic/Sufi traditions, men and women, often in the later stages of life, renounced their possessions to focus on spiritual thought and service.
Posts relating to people, gender, artistic representations, and common types in the ancient Indus Valley Civilization.
The body may have been wrapped in a shroud, and was then placed inside a wooden coffin, which was entombed in a rectangular pit surrounded with burial offerings in pottery vessels. The man was buried wearing a long necklace of 340 graduated steatite beads and three separate pendant beads made of natural stone and three gold beads. A single copper bead was also found at his waist. Note that the entire book describing these discoveries, Harappa Excavations 1986-1990: A Multidisciplinary Approach edited by Richard H. Meadow is available with each chapter a single PDF download.
Another skeleton from Harappa, this from Marshall's excavations published in 1931. He writes: "At Harappa several examples of this mode of sepulture [complete inhumation], which are unquestionably orthodox, have already been exposed in the lower stratum of Cemetery H, and more are likely to come to view as the excavation progresses." See also Burials at Harappa and Painted Burial Pottery.
These postcards from the early 1900s and albumen photographs from the 1860s give us a glimpse into some of the fishing technologies and practices that were in use at the time. Combining information from multiple sources, including archival images and narratives, enables us to draw conclusions about what the material culture and social practices of the people of the Indus Valley might have been like. 1. The first postcard is from the early 1900s, probably around 1905 in Sindh Province.
At the peak of the Indus Civilization (Period 3, 2600-1900 BCE), the most common dress for female figurines was the belt and/or short skirt usually situated at the same point on the hips as the figurine’s hands, shown in these two terra cotta figurines found at Harappa. See also Women of Harappa A and Men of Harappa.
An unusual male figurine found at Harappa with a fan shaped headdress and choker around the neck may be a representation of alternative gender in the ancient Indus civilization. These are usually characteristic of female figurines. For more on Masculinity, see also Men of Harappa A, Men of Harappa B and Nude Male Figurine. For more on Femininity, see Women of Harappa A and Women of Harappa B.
Matrolocality in Harappa? What does that mean? Women are very important in the social hierarchy, and it may not be unrelated that most figurines like these found in Indus cities like Harappa are of women. First, the evidence: "Of particular interest" writes bioarchaeologist Nancy Lovell in the recent compendium of new research . . .
Although there are fewer male than female figurines to be found at Indus sites, these terracotta males from Harappa give some sense of the principles underlying their representations. Shari Clark writes: "After many decades of research, the Indus Civilization is still something of an enigma -- an ancient civilization with a writing system that still awaits convincing decipherment, monumental architecture whose function still eludes us, no monumental art, a puzzling decline, and little evidence of the identity of its direct descendants.
Three female figurines with painted fan-shaped headdresses from Harappa. Could these headdresses have represented black hair stretched over a frame of bamboo or other material? See also Gender and the Indus People: An Unusual Male Figurine and Harappan Female Figurine.