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This ethnographical paper re-explores the ancient remains of Sultanganj, Bihar, reports new findings of interest to archaeologists and art historians of eastern India and attempts to explain the historical context for the emergence of the site. Intervowen are prevailing popular conceptions of recovered old images and their place in the living traditions of a complex socio-religious pilgrimage town. It explores the local community's response to a recent threat to this cultural heritage and demonstrates how popular conceptions of the life and location of ancient images offer a complementary model for the protection and preservation of ancient heritage in India. [ABSTRACT FROM AUTHOR]

The Indian Treasure Trove Act of 1878 is understood as a landmark legislative victory in the preservation of South Asian material pasts. This paper presents a detailed archival history recounting how archaeologists themselves were crucial to the promulgation of the Act and the authors of its specific provisions. It demonstrates how arguments for the reform of royal prerogative into an instrument for the discipline were born in mid-nineteenth-century British debates, where archaeologists' attempts for a similar statutory change in property laws had been frustrated. Centuries-long tensions in common law definitions and their governance of treasure are demonstrated to be crucial to how we may better understand the new 'policy' of the colonial law and its operation. To do so, the paper reviews select cases and presents an evaluation of the archaeological justice of the rule of this law. It asks why our critical historiography has remained insensible to the victims of this law — archaeology's counter-publics — who have been routinely incarcerated and punished in the name of the greater archaeological common good. Through these examinations, the paper reflects upon the enduring sensibilities and commitments that are involved in continuing to take treasures from others. [ABSTRACT FROM AUTHOR]

Siruthavoor is a village situated 40 km south of Chennai in south India. The people of this village share their landscape with archaeological remains of south India's past, including Iron Age–Early Historic burials and medieval temples. As an archaeologist, having witnessed and been both an indirect and direct participant in the changing reactions, actions, and perceptions of the community towards these monuments, I use this paper to explore the implications we can draw from the interaction between archaeological landscapes and various actors, spanning a period of twelve years. In India, as in many other countries, archaeological landscapes, monuments, and objects face the possibility of alteration, conservation, preservation, or destruction. The factors involved in this, I argue, are specific to localized conscious and unconscious decision-making by people living around such archaeological sites. Delving deeper into these issues will help us understand these often seemingly inexplicable choices that imperil the continued presence of archaeological monuments in the contemporary landscape. The behind-the-scenes events that occur in the 'field' of archaeology often remain untold, and yet they hold a lot of information. Through this narrative, this paper explores some of the subjectivities that we need to acknowledge as academics. [ABSTRACT FROM AUTHOR]

Believed to be an eye-witnessed report by Xuanzang 玄奘 (c.602–664 CE), the Datang Xiyu ji has long been held up in the western scholarship as a handy guide for the historical geography of South Asia and a standard source for identifying archaeological sites since the pioneer archaeologist Alexander Cunningham (1814–1893). Strangely, over a century of using the Xiyu ji has generated little critical awareness among archaeologists who have too often taken the text for face values. Indeed, an examination of the text will demonstrate that not all the description from the text is firsthand, at least so for around one-fifth of the countries not visited by Xuanzang. Yet it does not mean that Xuanzang is to be blamed. The production of the Xiyu ji was more complex than that of a general travelling record, which associates the text to the genre of official geographical writing. It was brought into being in response to an expanding empire. The edited 'itinerary' and the incorporation of secondary sources thus pose outstanding questions for researchers who might assume that they were following the steps of the pilgrim and urge us to reconsider the current conception of and approach to this document. [ABSTRACT FROM AUTHOR]

An archaeological survey was conducted in the Salangthel Hill, in Manipur (India), in 2019 to assess the nature of material records. The survey documented megaliths and engraved marks on stones such as footprints, female genital organs, and depressed marks, some of which were previously reported but also include documentation of unreported features such as a rock pool. The survey reveals that three ethnic communities settled near the vicinity assert their claims to these stone monuments as legacies of their ancestors. It shows that several stone monuments were destroyed recently due to ethnic tension and construction activities, particularly road cutting and house building. These new findings will be of interest to archaeologists working in the region and policymakers in general. [ABSTRACT FROM AUTHOR]

The work of time-making is always a work of the present, and even in its driest form, the archaeological chronology, is a political process. Archaeological practices which make time from space necessarily dissect unified material landscapes into temporal slices, ‘cuts’ of time and space that can either mute or give voice to past interactions with material landscapes, engagements sometimes called ‘the past in the past.’ Despite the fact that historical and archaeological remains in India are often central to political contestation, the structures and objects studied by archaeologists and art historians are typically viewed as straightforward exemplars of past periods, dynasties, or cultures, disappearing from gaze as they leave the period to which they ‘belong’. This article considers some forms of interaction between people and places in southern India—from ashmounds to megaliths to temples—interactions ‘out of time’ according to traditional archaeological practice, but which reveal past contestations and concerns. Such forms of landscape history require both analytical techniques such as chronologies which divide time, as well as landscape-based approaches which can heal those divisions by allowing past action ‘out of place’ to be made visible. [ABSTRACT FROM PUBLISHER]