{"id":3895,"date":"2025-01-25T23:46:41","date_gmt":"2025-01-25T23:46:41","guid":{"rendered":"https:\/\/worldarchaeologicalcongress.com\/wac10\/?page_id=3895"},"modified":"2025-05-08T05:48:49","modified_gmt":"2025-05-08T05:48:49","slug":"from-megaliths-to-memorial-stones-commemorative-archaeology-museums-and-heritage-conservation-this-session-is-now-closed","status":"publish","type":"page","link":"https:\/\/worldarchaeologicalcongress.com\/wac10\/from-megaliths-to-memorial-stones-commemorative-archaeology-museums-and-heritage-conservation-this-session-is-now-closed\/","title":{"rendered":"From Megaliths to Memorial Stones: Commemorative Archaeology, Museums and Heritage Conservation"},"content":{"rendered":"\n

Format: Paper presentations with discussion<\/strong><\/p>\n\n\n\n

Convenors<\/strong>:<\/p>\n\n\n\n

Arjun Rao
Department of History and Archaeology, Central University of Karnataka, India
arjunrao@cuk.ac.in<\/a><\/p>\n\n\n\n

Vishi Upadhyay
Curator, Bihar Museum, Patna, India
vishi.arch@gmail.com<\/a><\/p>\n\n\n\n

Nagwa Bakr
National Museum of Egyptian Civilization, Cairo, Egypt
Nagwabakr81@gmail.com<\/a><\/p>\n\n\n\n

Whether crafting stone tools like microliths or making monumental burials such as the megaliths of Stonehenge, the Pyramids or the Taj Mahal, such practices indicate an enduring techno-cultural association in societies since the mid-Holocene and are practiced in many contemporary communities today. Megaliths of various types in Neolithic and Iron Age cultures, irrespective of their sepulchral and non-sepulchral nature, indicate belief in death rituals and life after death, have played a prominent socio-cultural role worldwide, and continue to exist into later periods. Stone circles, cists with stone circles, dolmens, dolmenoid cists, menhirs, cairns, and sarcophagi are common across the world. How did these tangible and intangible aspects of commemorating death spread beyond geographical boundaries? Megaliths were turned into shrines, especially the dolmens and menhirs, by contemporary ethnic communities who inherited them as burials from their ancestors. How were they transitioned from perceiving death to symbolic worship in newer belief systems? The ways in which tangible and intangible, cutting-edge transitions developed in regionally diverse societies during different cultural periods is yet to be comprehensively understood. Conservation and preservation of memories in the form of artefacts, megaliths, and memorial stones in museums broadly indicate heroic deaths, diasporic history, war, etc. This session seeks presentations on, but not limited to, the archaeological excavation or project-based exploration of megaliths as they relate to memorial landscapes, settlement patterns, ethnographic surveys, genetic studies, museums and galleries, and heritage conservation of in-situ and other artefacts across continents.<\/p>\n\n\n\n

Papers:<\/h2>\n\n\n\n

Megalithic Sites and Mortuary Practices in the Margins of Western Ghats of Karnataka: Koppa Archaeological Research Project (KARP)<\/strong><\/p>\n\n\n\n

Arjun Rao, Dept of History and Archaeology, Central University of Karnataka, India<\/em><\/p>\n\n\n\n

Megaliths of south India (1200- 300 BCE) are of broad different types and subtypes ranging from dolmen, stone circle, menhir, umbrella stones, hood stones, etc., falling into both sepulchral and non-sepulchral nature of burials. They fundamentally belong to Iron Age culture. The site formation process in developing their habitation sites has been rigidly understood. It is much theorised in the frameworks of the landman process and semi-nomadic pattern of the megalithic communities. Koppa Archaeological Research Project (KARP) is a multi-scaler archaeological project led by the author in the Western Ghats in Karnataka, which is ecologically rich with tropical forests on denudational uplands\/ plateau with red loamy soil, fallow and pastoral land on the granodiorite and granite hills. Transect survey was conducted at 121sq. km of area with a survey interval of 1000x500m with 12 NE-SW and 23 SE-NW survey lines of 11km each.  Having covered 75% of its objectives, a total of 38 sites were studied; among them, 12 are habitation sites, and 26 are megalithic\/ burial sites. The result of this survey project provides fresh inputs to our understanding of Iron Age societies, including but not limited to the following factors. The high-density nature of sites in the landscapes of transecting geographies such as low land -upland plateaus and tropical savannah- tropical wet climate suggests a model of political networking with a diversified economy that is not limited to craft specialisation or water management. The Iron Age landscape and site distribution emphasise the possibility of habitation associated with multiple burial sites, which probably had a microlithic tradition depending on the quartz veins of the granitic valleys.  Further, the very position of the study area might have connected the Deccan mainland with the west coast through the Western Ghats<\/p>\n\n\n\n

Megaliths to Memorial Stones: A Case from Cuddapah Basin, South India<\/strong><\/p>\n\n\n\n

Yadava Raghu, Dept of Humanities and Social Sciences, Sri Sathya Sai University for Human Excellence, Kalaburagi, Karnataka, India<\/em><\/p>\n\n\n\n

Studying the traditions and customs connected to the two great cycles, i.e., birth and death, is not an easy task in the current phenomenon, as world society is completely under transformation due to modernisation and technology. Both birth and death are maze-like but important events in our lives.<\/p>\n\n\n\n

Based on archaeological fulcrums, the burial practices date back to the Neolithic age. This megalithic society had a distinct identity in burial practices and customs. When they got angry, the women folk of the study area commonly employ the cursing colloquial (Telugu) phrase \u201cnee netthina banda bada\u201d, which means \u201clet a rock fall on your head\u201d, that denotes cursing the other person to death. This might be inherited from the ancient Megalithic custom of entombing the dead. Gradually, as iconography evolved, folk began to sculpt and erect images of the deceased, known as memorial stones. These memorial stones were placed to commemorate and honour the sacrifice of a hero or sati. In this backdrop, this paper aims to analyze the uninterrupted connection of the death practices through ages based on the explored sites located in the Cuddapah Basin by employing both archaeological and ethnoarchaeological methods.<\/p>\n\n\n\n

Death, Memory and Monumentality: Archaeology and Ethnography of Ancestral Traditions among the Austroasiatic Population of Jharkhand<\/strong><\/p>\n\n\n\n

Dr Himanshu Shekhar, Dept of Anthropology and Tribal Studies, Central University of Jharkhand, India<\/em><\/p>\n\n\n\n

Jharkhand is a part of Eastern India, inhabited by 32 tribal communities who represent the tribal population of the state. These tribes are belonging to both Dravidian and Austroasiatic language families. Megalithic tradition is an ancestral tradition of the Austroasiatic populations of Jharkhand, represented by Mundas, Bhumij and Ho tribes of the state. Stone monuments as clan cists and memorials have been raised in clusters of thousands and in the form of avenues with proper alignment and orientation by these AA speaking language communities. Archaeological excavations in the area have indicated that the ancient megalithic sites are devoid of iron objects and Black and Red ware, and evidence indicates that these sites are closely associated with present megalithic building communities, as they share similar cultural traits, in terms of funeral customs, typology of the monuments and landscape utilisation for the living and the dead. Besides this, the changing nature of raising stone monuments can also be observed in the present population, as they are not raised strictly for burial purpose, but also raised and worshipped as representatives of different village deities, agricultural rituals and even for malevolent and benevolent ancestral spirits. At present, ancestral megaliths are under the threat of vandalism due to various anthropogenic activities, such as quarrying, road construction and a lack of experts participating in conservation activities, supported by the community and state government. This paper is concerned about the megalithic culture of the state with special reference to the living tradition of the Austroasiatic populations of Mundas, Bhumij and Hos. It also discusses the symbolic behaviour of the participants that is visible in different stages of funerary rituals and raising megalithic monuments, veneration of the ancestral spirits and monuments raised for funeral and non-funeral purposes, i.e., commemorative megaliths. It also highlights the conservation of megalithic sites as cultural heritage of the region.<\/p>\n\n\n\n

Death Rituals and Spirit Beliefs in Megalithic Cultural Tradition of the Tribes of Bastar, Chhattisgarh: An Ethnoarchaeological Perspective<\/strong><\/p>\n\n\n\n

Kasun S. Jayasuriya, Dept of Ancient Indian History, Culture & Archaeology, Banaras Hindu University, Varanasi, India<\/em>
Vinay Kumar, Associate Professor, Dept of Ancient Indian History, Culture & Archaeology, Banaras Hindu University, Varanasi, India<\/em><\/p>\n\n\n\n

Etymologically speaking the word \u2018megalith\u2019 is derived from two Greek words: megalithos meaning huge and lithoi meaning stone; hence, it denotes a huge stone. The term \u2018megalith\u2019 may be explained as \u2018a grave or memorial erected in stone, whether dressed or in its natural form containing, enclosing or erected over the funerary assemblage\u2019. Megalithic culture has no regional bounds as its cultural remnants are found all over the world. Megalithic practices are observed by aboriginal tribes of India even to this day. The Stone Age burial practice, however, has disappeared in Europe, Latin America and many parts of Asia, but the \u201cgrave tradition\u201d continues to flourish in Gond tribal pockets of Chhattisgarh\u2019s Bastar region. Adivasis converging at the village burial ground, performing cremation or burial rituals for the dead clan member amidst recital of \u201chanal pata\u201d (burial song in tribal Gondi dialect), beating of drums in a melancholic rhythm and then raising memorials varied in nature and design to \u201cpreserve the soul of the dead\u201d is still a common sight in remote tribal areas of Bastar. As the Stone Age legacy, dating back to the Iron Age in India, passed on to successive generations, the Bastar tribal people continued the tradition. The present paper discusses the practices, superstitions, procedure of installation of megaliths, art decoration associated with megaliths, etc.<\/p>\n\n\n\n

Personality of the Vindhya Megaliths. Locations, Typologies, Customs, Regional Traits, and Cross-Regional Connections<\/strong><\/p>\n\n\n\n

Virag G. Sontakke, Dept of Ancient Indian History, Culture & Archaeology, Banaras Hindu University, Varanasi, India<\/em><\/p>\n\n\n\n

The Vindhya range of mountains is a prominent hill chain that divides north India into central India. The presence of prehistoric tools, cave deposits with proper burials, and rock paintings indicate a substantial prehistoric population in the area. During the proto-historic period, megalithic communities initiated an elaborate burial system and expanded their presence across a wider territory. The distribution of megalithic communities in the Vindhyan range can be inferred from the reporting of megalithic burials by earlier researchers. Earlier megalithic research primarily focused on reporting sites, extracting the material culture and broad typology, and comparing megalithic cultures; hence, no constructive data was produced. Also, excavations conducted in 1960s-70s produced no reports on any of the megalithic excavations. Hence, the identity of Vindhyan megaliths cannot be determined without a detailed report and comprehensive research. To fill this gap, the present author surveyed the area to comprehend the nature and distributions of megalithic sites in this region. The recent survey emphasised the extensive distribution of megalithic cemetery sites over a 300 km stretch from Kaimur (Bihar) to Rewa (Madhya Pradesh), connected by a chain of megalithic burials at consistent intervals. This extension of megalithic cemetery sites yielded different types of megaliths, like cairns, cists, menhirs, cists within cairns and menhirs within cairns, in diverse areas. This wide distribution bears an unequivocal locational pattern, typological differences, burial customs, and, most significantly, regional variations. The present paper highlights this issue and tries to identify the megalithic sites and site selection criteria, resource exploitation, burial customs and traditions, regional traits and their association with adjoining megalithic communities to distinguish the personality of the Vindhyan Megaliths culture of India.<\/p>\n\n\n\n

Popular Myths, Religious Fervour and Preservation of Megalithic Monuments<\/strong><\/p>\n\n\n\n

Prof. Koyu Rajan, Dept of History, Government Victoria College, Palakkad, India<\/em><\/p>\n\n\n\n

This paper is summing up findings of exploration conducted in areas forming part of two districts in Kerala and Tamil Nadu\u2014Palakkad and Coimbatore. Popular myths around some of the megalithic types in the region\u2014umbrella stones, menhirs, stone circles, dolmens etc\u2014have so far helped them from being removed and destroyed in the process of developmental activities in the name of housing, agriculture and road work. The earlier generations had protected the megalithic monuments unknowingly due to their beliefs, and memories of the early historic burial practices are hinted at in the ancient Tamil poems. Terms such as Mudumakkathazhi, Pandukuzhi, Pandyarveed, natukal, tholankattil and so on have prevented people in the past from causing damage to the monuments and their surroundings. Unfortunately, the bitter reality is that even the monuments considered inviolable have been found to be destroyed in areas such as Coimbatore. Field studies indicate that mere names such as natukal or any other name alone would not ensure their continuity, as may be clear from sites in the Attappady region in Palakkad. Monuments converted into shrines\u2014hero stone sites in Attappady and Pollachi areas, menhir at Devipattanam in Pollachi, a stone circle at Kinarpallam near Ozhalappathy, in Vadakarappathy, two dolmens at Veerappankauntanur and Singayyanputhur in Pollachi\u2014have been found to be well preserved.<\/p>\n\n\n\n

Ethnoarchaeological Survey of Mortuary Practices in Northwestern Ghana<\/strong><\/p>\n\n\n\n

Dr Mahmoud Malik Saako, Ghana Museums and Monuments Board, Ghana<\/em><\/p>\n\n\n\n

Intramural burial is one of the mortuary practices among the Lobi and Dagaaba in the northwestern part of Ghana. The practice of burying the dead in the courtyard, living room and in front of the homestead is determined by the age and sex of the deceased. Ethnoarchaeological survey and excavations were carried out in Birifoh-Sila Yiri and its environs that provided evidence of elderly males buried outside and in front of the courtyard, whilst elderly females are interred inside. The archaeological excavation was conducted on a house mound in Birifoh-Sila Yiri in 2008 that provided contextual data on the relationship between architecture and burial practices in the Birifoh-Sila Yiri and the Birifoh traditional area in general.<\/p>\n\n\n\n

Across the Landscape of Stones: A Comparative Study of Megalithic Monuments in South India<\/strong><\/p>\n\n\n\n

Janardhana Bora, Indira Gandhi National Tribal University, Amakantak, Madhya Pradesh, India<\/em><\/p>\n\n\n\n

Megalithic monuments, enduring testaments to early civilisations, are widely dispersed across the South Indian landscape, dating from approximately 1200 BCE to 300 CE. This research undertakes a comparative analysis of these monumental structures, exploring their architectural diversity, funerary practices, and cultural significance. By examining archaeological evidence, including pottery, tools, and human remains, the research aims to reconstruct the socio-economic and religious practices of the Iron Age cultures that erected these megaliths. Studies on the material culture of South Indian Iron Age communities have revealed its immense complexity. Through a comparative approach, the research seeks to identify both shared cultural traits and regional variations within this early civilisation, with a focus on Karnataka, Tamil Nadu, Kerala, and Andhra Pradesh. This study will contribute to a deeper understanding of the Iron Age in South India, its connections to other cultures, and its enduring legacy.<\/p>\n\n\n\n

Metallurgical Analysis of Megalithic Objects with Special Reference to Mahurjhari, Bhagimohari and Raipur<\/strong><\/p>\n\n\n\n

Shraddha Singh, Deccan College Post Graduate and Research Institute, Pune<\/em>
Sachin Vidhyadhar Joshi, Deccan College Post Graduate and Research Institute, Pune<\/em>
Shantanu Anil Vaidya, Deccan College Post Graduate and Research Institute, Pune, India<\/em><\/p>\n\n\n\n

The Megalithic period is often categorised with burials of considerable variety all over the world; in India it is notable for the emergence and development of iron and iron technology. Megalithic culture and the Iron Age in India are considered contemporaneous to each other. Vidarbha, the northeastern part of Maharashtra state, also witnessed a similar development of Early Iron Age Culture. The region has revealed more than 100 megalithic sites, out of which almost 20 are excavated and yield metal artefacts, i.e., copper and iron, along with other antiquities. Dr Shantanu Vaidya (2022) has identified several burial sites of the Vidarbhan megaliths as being similar, classifying them within clusters. To substantiate his view regarding the identical nature of burials, further specific metallurgical analysis is required. Cluster number three was selected for the present study, which includes burials from the megalithic sites Mahurjhari, Bhagimohari and Raipur in the Vidarbha region of Maharashtra. This approach will provide empirical support for the statistical findings, offering a comprehensive understanding of the burial similarities within cluster number three. To get a better understanding of the Megalithic people, inter and intra-site analysis should be conducted using the X-Ray Fluorescence technique. Iron and copper artefacts from Mahurjhari, Bhagimohari, and Raipur sites will run under table-top X-Ray Fluorescence to study their metallurgical practices, cultural variations, and social and economic status. XRF analysis of the artefacts will help to understand the elemental composition of the metals and identify the trace elements present in the metals. This will help to study the similarities or differences in these three megalithic iron age sites.<\/p>\n\n\n\n

Megalithic Culture in Chhattisgarh, India: An Overview with GIS-Based Analysis<\/strong><\/p>\n\n\n\n

Hemant Kumar Vaishnav, Dept of Ancient Indian History, Culture and Archaeology, Indira Gandhi National Tribal University, Amarkantak, India<\/em><\/p>\n\n\n\n

The Megalithic culture holds a significant place in Indian archaeology, characterised by monumental stone structures and complex socio-cultural practices. This study focuses on the Chhattisgarh region, to provide a comprehensive overview of its megalithic sites. Incorporating data from previously reported and excavated sites, as well as a newly discovered site at Temri village, this research aims to explore the region’s cultural landscape and settlement patterns. Utilising GIS tools, the study examines the spatial distribution and clustering of megalithic sites, their proximity to natural resources and their interaction with the surrounding environment. This research contributes to understanding the socio-economic and ritual practices of the region’s ancient communities. It also highlights the need for interdisciplinary studies and advanced technological approaches in archaeological research. The findings offer a foundation for future explorations and underscore the importance of preserving this invaluable cultural heritage.<\/p>\n\n\n\n

Burial Pots and Ancestral Ties: Understanding Mortuary Practices of the L\u00fcruri Community, Pochury Tribe, Northeast India<\/strong><\/p>\n\n\n\n

Victoria Gingley Leyri, Dept of Anthropology, University of Delhi, Delhi, India<\/em><\/p>\n\n\n\n

This study examines the intricate burial practices of the L\u00fcruri community in Nagaland, emphasising their cultural and material dimensions. The mortuary rituals of the L\u00fcruris involve a two-stage process: an initial smoking of the deceased’s body in a hollowed wooden log, followed by a secondary burial months later. During the latter, the collected bones are interred in a handcrafted pot, meticulously decorated with motifs and designs that signify the deceased\u2019s gender, clan affiliation, and societal contributions. These pots, serving as vessels of memory and identity, are subsequently stored in the family granary as enduring symbols of ancestral presence.<\/p>\n\n\n\n

In contrast, infant burials deviate from this sequence. Infants below three months of age are directly buried in pots placed beneath the kitchen or near the hearth, reflecting the belief that the kitchen is the nucleus of the household and the hearth is a source of nurturing warmth. This study situates these practices within a broader analysis of how the L\u00fcruris commemorate their deceased, forge connections between the living and the dead, and inscribe individual and collective identities onto material culture. By combining ethnographic and archaeological approaches, the research highlights the interplay between ritual, memory, and materiality in preserving cultural heritage and sustaining communal bonds in L\u00fcruri society.<\/p>\n\n\n\n

From Megalithic to Memorial Stone: An Archaeological Study of Funerary Traditions in Vindhya Region, India<\/strong><\/p>\n\n\n\n

Dheeraj Sharma, Research Fellow, Ancient Indian History, Culture & Archaeology, Banaras Hindu University, Varanasi, India<\/em><\/p>\n\n\n\n

The abundant archaeological evidence of the dead found in the Vindhya region reflects a long-standing funerary tradition in this area. In prehistoric times, people utilised rock shelters as burial spaces, while in the protohistoric period they buried their dead in hills, desolated plains, and river valleys, often constructing megalithic monuments to honour them. During the historic period, memorial stones were erected to commemorate the honourable deaths of individuals. Even today, various tribal communities like Gond, Nath, Kharwar, Agaria, Kol, Musahar in the region maintain the tradition of placing stones on graves. These practices illustrate the evolving forms and landscapes of burial traditions in the region over time. To understand the different dimensions of the funerary tradition in this region\u2014its forms, customs, and changes\u2014a comprehensive survey and micro-documentation method have been adopted. The primary aim of this paper is to study the funerary traditions of the Vindhya region, exploring its various forms, landscapes, materials, customs, and continuity. This study will shed light on the enduring and evolving funerary practices of the region.<\/p>\n\n\n\n

Ritual, Memory, and Stone: An Examination of the Megaliths of Nabta Playa in Egypt<\/strong><\/p>\n\n\n\n

Dr Nagwa Bakr, Director, Training Dept, National Museum of Egyptian Civilisation, Cairo, Egypt<\/em><\/p>\n\n\n\n

The megaliths at Nabta Playa in the Nubian Desert are among the oldest and most significant archaeological sites, offering invaluable insights into the early human relationship with time, space, and the natural world. This research examines the role of these megalithic structures in shaping religious rituals and preserving collective memory within the specific context of ancient Egyptian society. The central research question is: How did the megaliths at Nabta Playa serve as instruments for religious expression, ritual practice, and the organisation of time and space in early Egyptian culture?<\/em><\/p>\n\n\n\n

The methodology employed in this study involves a detailed analysis of the archaeological data from the site, focusing on the megaliths\u2019 physical structure, alignment, and associated artefacts. A key component of this research is the interpretation of symbolic inscriptions and carvings found on the stones, which provide critical evidence for understanding the ritualistic purposes of these monuments. The study also includes a contextual exploration of how these megaliths were integrated into the cultural and religious practices of the communities at Nabta Playa, considering their connection to celestial events, seasonal cycles, and other natural phenomena. Additionally, the research will explore the megaliths’ role in organising space and time, reflecting on how these structures may have helped ancient Egyptians map their relationship to the cosmos and their rituals. This will involve examining the alignment of the stones with astronomical events, such as solstices and equinoxes, and how these events were used in religious and cultural practices.<\/p>\n\n\n\n

The expected results suggest that the megaliths at Nabta Playa were not only symbols of divine connection but also practical tools for organising collective memory, reinforcing social cohesion, and structuring the ancient Egyptian worldview. This research aims to deepen our understanding of how early Egyptian societies utilised megalithic structures as vital elements of their religious and cultural frameworks, contributing to a more nuanced interpretation of ancient ritual practices and memory preservation.<\/p>\n\n\n\n

A Study of the Reinterpretation of Megaliths as Temples: A Case Study of Mahakal Dara Temple in Darjeeling<\/strong><\/p>\n\n\n\n

Upasna Chettri, Research Scholar, Indian Institute of Technology, Guwahati, India <\/em>
Sukanya Sharma, Indian Institute of Technology, Guwahati, India<\/em><\/p>\n\n\n\n

Megaliths in the context of Sikkim-Darjeeling Himalayas is a sparsely investigated topic. Some are visible on the landscape and some, though not physically present, are embedded in the memory of the inhabitants. However, some have been re-contextualised for new forms of veneration by several groups of people over the course of time. This study investigates the third phenomenon, with the help of a case study of Mahakala Dara Temple in Darjeeling. In the Sikkim-Darjeeling Himalayas, the practice of erecting megaliths, known as Longchok, was prevalent among the Lepcha community. However, in contemporary times, some of these megaliths are reinterpreted as sacred shrines and temples. Mahakala Dara Temple serves as a focal point for examining the contexts and processes through which Longchoks have been repurposed and reinterpreted in the region. Methodologically, this study employs ethnographic observations and historical accounts to explore the relationship between material evidence and cultural interpretation within the communities of the region. The analysis also points towards transition that signifies adaptability and malleability of cultural symbols within different historical and cultural frameworks. The shifting cultural perspectives emphasise the significance of local beliefs and practices in shaping the meaning and visibility of megalithic structures over time. Thus, the key contribution of this study lies in demonstrating how the evolving interpretation of material evidence, in this case the megalith of Mahakala Temple, sheds light on the historical, political, and cultural transitions of the region, while at the same time also demonstrating how these transitions influence the interpretation of the material.<\/p>\n\n\n\n

Memories of Deceased on Memorial Stones of Chhattisgarh, South Asia<\/strong><\/p>\n\n\n\n

Vishi Upadhyay, Curator, Bihar Museum, Patna, India<\/em><\/p>\n\n\n\n

Memorial stones are found in large numbers across India in the memory of deceased persons. The tradition of erecting memorial stones has a deep rooted, hoary past and continues to exist in the present day. Various archaeological and literary sources refer to them, and sometimes memorial stones are found with inscriptions as well. In its basic conception, the memorial stone is commemorative in character, erected in memory or honour of the dead, so that the character and the narrative sustain the dead to be alive and allow them periodically to be paid homage or respected on certain occasions. This paper focuses on the memorial stones of the Chhattisgarh region in India erected from the 6th century to the 18th century CE at the sites of Malhar, Sirpur, Rajim, Kawardha, and Ratanpur. In the study area, memorial stones are classified into four categories, based on iconographic features. They are sati stones, hero stones, couple-type memorial stones, and others\/miscellaneous. Every memorial stone is associated with the native stories and characters surrounding it, including a memorial stone on story of a female oil sealer in Rajim. Further, this paper draws ethnographic parallels of memorial stones with the folk versions of primitive tribes of the Bastar region (Chhattisgarh).<\/p>\n\n\n\n

Dimasa Megalithic Remains in the Northeastern Region of India: A Study<\/strong><\/p>\n\n\n\n

Sauradeep Nath, Dimasa Heritage Museum cum Research Centre, Maibang, India<\/em><\/p>\n\n\n\n

The Dimasa, an ethno-linguistic group who once dwelled over a substantial part of the Northeastern Region of India between circa 12th<\/sup>\u201319th century CE, are at present demographically confined to the Dima Hasao district in Assam. Although the ethnic group did not have a written record of their past, they built megaliths, such as cylindrical columns, stela, V-shaped columns, and Y-shaped columns at Kasomari Pathar and Dimapur. However, apart from site reports by colonial authorities, there is no detailed account of the remains. This has led to issues associated with site chronology, the reasons behind the erection of megaliths, and ambiguity around Indigenous Dimasa heritage, devoid of foreign influence. To resolve the problem and remit the gaps, the author, along with a few participants, undertook field surveys at the aforementioned sites at Dhansiri Valley during the dry winter months and collected data on megaliths. Interviews were also conducted in native languages to retrieve oral tradition. The composite data and information collected through field survey were able to establish Kasomari Pathar\u2019s antiquity, prove the megaliths\u2019 aboriginal roots, and establish the commemorative-ceremonial utility behind their construction.<\/p>\n\n\n\n

Entombed Memories in a Colonial Cityscape: European Cemeteries of Tellicherry, Malabar Coast<\/strong><\/p>\n\n\n\n

Dr Manjula Poyil, Assoc. Prof., Dept of History, Kannur University, Kerala, India<\/em>
Dr Manmathan M.R., Assoc. Prof., Dept of History, University of Calicut, Kerala, India<\/em><\/p>\n\n\n\n

This paper analyses the history and archaeology of European cemeteries of colonial Tellicherry, earliest of British settlements on the Malabar Coast. Being a hub of the pepper trade and a colonial stronghold, the settlement had a history of two and half centuries, with churches, bungalows, office buildings, railway and port facilities, storage houses and educational institutions constructed around their fort-factory complex, along with several European cemeteries located close to the churches. Racial and ethnic disparities apart, these tombs displayed clear traces of class, gender and cultural diversities, evinced by tomb-size and elegance. Some of these tombs resemble megalithic burial chambers of the Malabar coast built of laterite stone.<\/p>\n\n\n\n

These cemeteries are signifiers of discrete forms of memories, but not evidently dialectical. While they remind the natives of their colonial past, marked by multiple experiences of subordination and modernisation, European memories cherish sufferings and sacrifice in an alien land. When the local people are largely indifferent towards the tombs of the foreigners today, the cemeteries are now run by native Christians. Tellicherry is now a heritage town, but a major share of the sites of tourist attraction are of colonial affiliation. Monuments are well protected, but cemeteries need further measures of conservation.<\/p>\n\n\n\n

Reviving Tanis: Commemorative Conservation of the Ancient Capital San Al-<\/strong>Hagar, Egypt<\/strong><\/p>\n\n\n\n

Hadeer Mahmoud Hussein Mohamed, archaeologist, Ministry of Tourism and Antiquities, Supreme Council of Antiquities, Secretary General Office, Egypt<\/em><\/p>\n\n\n\n

The archaeological site of Tanis, located in San Al-Hagar in Egypt\u2019s Sharkia Governorate, is an ancient capital of profound historical, religious, and political importance. This study explores Tanis as a commemorative landmark, reflecting multiple phases of Egyptian history. It underscores the need for comprehensive archaeological surveying, mapping, and documentation to preserve this invaluable heritage site. Tanis boasts a wealth of monumental remains, including temples, obelisks, statues, tombs, and sacred lakes, each serving as symbols of its civilisational significance. <\/p>\n\n\n\n

These features attest to Tanis\u2019s role as a centre of power and culture in ancient Egypt. The research advocates for a balanced approach to conservation and sustainable site management. This includes phased restoration, archaeological exploration, and the integration of Tanis into sustainable tourism initiatives. A key recommendation is the creation of virtual exhibitions to globally showcase the site, increasing awareness of its importance and enhancing public understanding of its political and religious legacy. <\/p>\n\n\n\n

Additionally, the study positions Tanis as a candidate for UNESCO World Heritage status, emphasising its cultural and historical significance. The research calls for the application of commemorative archaeology techniques to explore new narratives around the site, focusing on its religious and political functions, especially through the lens of its temples and obelisks, which stand as enduring symbols of Egypt\u2019s ancient grandeur.<\/p>\n\n\n\n

Finally, the study highlights the essential role of museums, both physical and digital, in connecting heritage with contemporary communities. It proposes establishing global digital links to collections related to Tanis, fostering international collaboration to preserve and celebrate this extraordinary site as a cornerstone of Egypt’s cultural identity.<\/p>\n\n\n\n

Ancient Egyptian Funerary Belief Practices at Grand Egyptian Museum (GEM)<\/strong><\/p>\n\n\n\n

Sally Mostafa Shaban, Egyptian Ministry of Tourism and Antiquities (MoTA); Grand Egyptian Museum (GEM), Egypt<\/em><\/p>\n\n\n\n

The Grand Egyptian Museum (GEM) serves as a portal to ancient beliefs, facilitating a deeper understanding of different types of Egyptian burials, its vast collection of artefacts, and its innovative exhibits all contribute to this unique learning experience. Ancient Egyptian funerary practices spanned from approximately 2686 BC to 395 AD. What makes GEM unique is the gallery of beliefs which shows the evolution of these rituals during this vast period. The gallery of beliefs\u2019 set up is designed for a chronological walkthrough. It starts from the pre-dynastic era, continuing through the old, middle, and new kingdoms, and finally to the Greco-Roman period.<\/p>\n\n\n\n

During the Pre-Dynastic period, the earliest graves were simple with little ornamentation and bodies were placed in the graves in a fetal position facing east for the rising sun and west, in the direction of the land of the dead. Then Egyptians began to build tombs called Mastaba, which means \u201cEternal House\u201d. Wealthy and common people were buried in these structures and grave goods increased at this time. Coffins were now common place during the Old Kingdom where bodies were fully extended, and the first king\u2019s pyramids were built. Mummification was also standard by this point.<\/p>\n\n\n\n

The interiors of coffins were painted with colourful images that depicted the objects the dead were bringing with them into eternity. During the First Intermediate Period, there were often spells from the Coffin Texts inscribed in these tombs to protect the dead. Initially, these texts came from earlier religious writings known as the Pyramid Texts which were reserved for royalty but came to be used by common people as well.<\/p>\n\n\n\n

Many of these spells were later copied into the Book of the Dead, an Ancient Egyptian funerary text that was used later in the New Kingdom. Grave items during this period inlcuded: food offerings, jewellery, wooden model boats, and Shabti. Shabti were funerary figurines that were believed to carry out tasks or act as replacement workers for the dead in the Afterlife. Elite burials moved away from pyramids and into rock cut tombs in the Valley of the Kings. The Antropoid coffin shape became standard and the image of the Goddess Nut was a common scene depicted on coffins.<\/p>\n","protected":false},"excerpt":{"rendered":"

Format: Paper presentations with discussion Convenors: Arjun RaoDepartment of History and Archaeology, Central University of Karnataka, Indiaarjunrao@cuk.ac.in Vishi UpadhyayCurator, Bihar Museum, Patna, Indiavishi.arch@gmail.com Nagwa BakrNational Museum of Egyptian Civilization, Cairo, EgyptNagwabakr81@gmail.com Whether crafting stone tools like microliths or making monumental burials such as the megaliths of Stonehenge, the Pyramids or the Taj Mahal, such practices […]<\/p>\n","protected":false},"author":1157,"featured_media":276,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"pmpro_default_level":"","ngg_post_thumbnail":0,"footnotes":""},"class_list":{"0":"post-3895","1":"page","2":"type-page","3":"status-publish","4":"has-post-thumbnail","6":"pmpro-has-access","7":"czr-hentry"},"_links":{"self":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/3895","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/users\/1157"}],"replies":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/comments?post=3895"}],"version-history":[{"count":5,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/3895\/revisions"}],"predecessor-version":[{"id":7859,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/3895\/revisions\/7859"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/media\/276"}],"wp:attachment":[{"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/media?parent=3895"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}