{"id":6951,"date":"2025-04-24T06:51:28","date_gmt":"2025-04-24T06:51:28","guid":{"rendered":"https:\/\/worldarchaeologicalcongress.com\/wac10\/?page_id=6951"},"modified":"2025-04-25T00:57:09","modified_gmt":"2025-04-25T00:57:09","slug":"t14-s11-papers","status":"publish","type":"page","link":"https:\/\/worldarchaeologicalcongress.com\/wac10\/t14-s11-papers\/","title":{"rendered":"T14\/S11: Exploring and Engaging with Heritage, Identity, and Communities in the Himalayas"},"content":{"rendered":"\n

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

Convenors:\u00a0<\/strong><\/p>\n\n\n\n

Ekta Singh, Chitrakoot School of Liberal Arts, Shoolini University, India,\u00a0singhekta1091@gmail.com<\/a><\/p>\n\n\n\n

Nagendra Rawat, Dept of History and Archaeology, HNB Garhwal University, India, nagendra.rawat957@gmail.com<\/a><\/p>\n\n\n\n

Stella Bickelmann, Institute of Archaeology UCL, UK, Stella.bickelmann.20@ucl.ac.uk<\/a><\/p>\n\n\n\n

Medha Bhatt, Dept of History and Archaeology, HNB Garhwal University, India, kanabhatt5@gmail.com<\/a><\/p>\n\n\n\n

This session delves into the intricate relationships between Himalayan archaeological and cultural heritage and the Indigenous communities that interact with it. The session will explore how heritage in the Himalayan region contributes to the shaping of collective identities, often deeply rooted in traditional knowledge systems and spiritual frameworks. It will critically examine how local communities interpret, engage with, and steward their heritage, juxtaposing these practices with professional archaeological approaches.<\/p>\n\n\n\n

Through a focus on participatory methods and inclusive engagement, this session seeks to bridge the gap between professional archaeologists and local stakeholders. It aims to illuminate both the opportunities and the challenges of such collaborations, especially in the context of preserving and documenting fragile heritage sites. Particular attention will be given to innovative practices in the documentation and conservation of rock art, ancient trade routes, and religious sites\u2014heritage forms uniquely vulnerable to the impacts of climate change and unchecked anthropogenic development.<\/p>\n\n\n\n

This session will adopt a multidisciplinary perspective to consider how Himalayan archaeology can become a medium for dialogue among diverse stakeholders, fostering sustainable and culturally sensitive heritage management. It will also explore how these efforts can strengthen community ownership and ensure the continuity of traditional heritage practices.<\/p>\n\n\n\n

The session invites papers and case studies that address these themes, including community-led heritage conservation projects, the role of identity politics in shaping heritage practices, and strategies for integrating community voices into heritage documentation and preservation. By sharing diverse experiences and insights, the session aims to develop best practices for safeguarding Himalayan heritage for future generations.
The session will include paper presentations followed by discussions, encouraging collaboration and knowledge exchange among researchers, practitioners, and community representatives.<\/p>\n\n\n\n

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

A Preliminary Study on the Prehistoric Rock Art in Mustang, Nepal<\/strong><\/p>\n\n\n\n

Kyab Lhamo, Central Institute of Higher Tibetan Studies, Varanasi, India<\/em><\/p>\n\n\n\n

This study examines the prehistoric rock art of the Mustang region, focusing on petroglyphs and pictographs as crucial indicators of early human activity and expression. The research synthesises data from archaeological excavations, carbon dating analyses, and extensive fieldwork across both upper and lower Mustang, with key sites including Kagbeni, Samar, Chuggsang, and Kya. Rock art, serving as a precursor to written language, offers valuable insights into prehistoric worldviews through various depictions, including drawings, geometric patterns, foot prints, and symbols. Notably, the prevalence of yak and horse-riding pictographs\/petroglyphs suggests early animal domestication in this high-altitude environment, while the absence of Buddhist or Bon religious symbols supports the artwork\u2019s prehistoric origins.<\/p>\n\n\n\n

The paper contextualises Mustang\u2019s rock art within the broader archaeological landscape of the Himalayan and Tibetan Plateau regions, highlighting complex cultural connections and societal developments. The findings underscore the significance of Mustang in understanding prehistoric human adaptation and artistic expression in challenging high-altitude environments. It concludes by emphasising the need for further interdisciplinary research to figure out the chronological and cultural context of these artworks, thereby enriching our understanding of the region\u2019s prehistoric narrative and its place in the wider archaeological record of Central Asia.<\/p>\n\n\n\n

Trade, Identity, and Heritage: Mapping the Himalayan Salt Route through Indigenous Perspectives and Archaeological Narratives<\/strong><\/p>\n\n\n\n

Ritika Joshi, Asst Prof., Gautam Buddha University, Greater Noida, India<\/em><\/p>\n\n\n\n

The Himalayan salt route has long been a vital conduit of economic and cultural exchange, linking communities across the Kumaon-Nepal-Tibet tri-junction. By investigating how local communities interact with the tangible and intangible remains of these trading networks, this study explores the relationship between archaeology and Indigenous legacy. This study emphasises Indigenous perspectives in heritage interpretation through the use of historical documents, oral traditions, and participatory mapping. While archaeological surveys document abandoned trade posts, rock inscriptions, and monastic settlements, Indigenous groups maintain a lived connection to these sites through ritual and economic memory. This study emphasises the necessity of integrative approaches that connect community-led cultural conservation and archaeological documentation, particularly in light of the dangers that development and climate change pose to these landscapes.<\/p>\n\n\n\n

This study makes the case for a change from static preservationist paradigms to dynamic, community-centred heritage frameworks by examining the socioeconomic effects of the salt route, especially the part played by Bhotiyas as trans-Himalayan traders. In order to ensure sustainable heritage management, it promotes participatory practices that match Indigenous agency with archaeological practice.<\/p>\n\n\n\n

By offering a case study that combines Indigenous narratives with tangible evidence, this research adds to larger conversations on inclusive archaeology. It supports the collaborative heritage management theme of the session by highlighting the value of communication between local guardians and archaeologists in preserving the Himalayan trade routes as dynamic cultural landscapes.<\/p>\n\n\n\n

Ecology, Identity, and Tradition: The Tangkhul Naga Way of Life<\/strong><\/p>\n\n\n\n

Reggie Keishing, Pankaj Singh and Debanjan Mitra, Dept of Archaeology and Ancient Indian Culture, Tripura University, Suryamaninagar, India<\/em><\/p>\n\n\n\n

The present study explores the symbiotic relationship between the Tangkhul Nagas’ cultural practices and their natural environment. In addition, the study also highlights how these traditions are preserved and adapted in the face of modernisation, emphasising their role in fostering community resilience and cultural continuity. To achieve these objectives, we have used ethnographic research and archival analysis, and we explore how their ecological knowledge informs sustainable practices such as natural organic farming and resource management.<\/p>\n\n\n\n

The Tangkhul Naga tribe is an Indigenous community residing in the hills and valleys of the Ukhrul and Kamjong Districts of Manipur, India, and in the Layshi and Homalin townships in the Saigang Region of the north-western part of Myanmar. By examining the Tangkhul Naga way of life, this research contributes to a broader understanding of the interplay between ecology, material culture, and identity, offering insights into the preservation of Indigenous knowledge and sustainable living practices.<\/p>\n\n\n\n

Archaeology for the Communities? Projects Carried out in Nepal in the Aftermath of the 2015 Earthquakes<\/strong><\/p>\n\n\n\n

David C. Andolfatto, Centre de Recherche sur les Civilisations de l\u2019Asie Orientale, Paris, France<\/em><\/p>\n\n\n\n

The earthquake of April 25, 2015, severely impacted communities, and heritage sites in central Nepal. As the Kathmandu Valley is listed as a UNESCO World Heritage Site, it consists of seven Monument Zones, comprising some of the Himalayas most iconic Hindu and Buddhist temples. These monuments suffered various degrees of damage, from utter destruction to non-structural cracks. Shortly after the events, the UNESCO office in Kathmandu and Nepal\u2019s Department of Archaeology worked together to carry out damage assessments and heritage rescue operations. These activities led government employees and international consultants to operate in a variety of cultural and institutional contexts.<\/p>\n\n\n\n

This paper will focus particularly on the site of Svayambhu, where I directed excavations and other projects as a UNESCO consultant. Located on top of a hillock in Kathmandu, Svayambhu is one of the seven Monument Zones of the Valley and is one of the most important Buddhist sites of Nepal.<\/p>\n\n\n\n

A decade after the fact, this presentation will analyse the successes and failures of the archaeological and heritage conservation projects. Finally, it will question the concept of \u2018community\u2019 and the relevancy of archaeologists\u2019 methodologies in the Himalayan context.<\/p>\n\n\n\n

Sacred Groves and Traditional Knowledge Systems in Karbi Anglong: Issues, Threats and Conservation<\/strong><\/p>\n\n\n\n

Parismita Borah, Gauhati University, Guwahati, Assam, India<\/em><\/p>\n\n\n\n

Indigenous communities worldwide are seen to be intricately linked to the conservation and management of sacred groves upholding the symbiotic relationship between man and nature. The northeastern region is a biodiversity hotspot with many forest resources. The state of Assam has several sacred groves within the five districts of Assam, Meghalaya, Manipur, Arunachal Pradesh, and Sikkim. The district of Karbi Anglong has the highest number of sacred groves with seven officially recognised sacred groves. A significant feature associated with the sacred groves of the region is the traditional knowledge systems in the form of folksongs, folklores and oral traditions that have been passed down through generations. Karbi Anglong, being home to several Indigenous communities, shows close association of these communities with the sacred groves and their dependence on these groves for their livelihood. These communities also hold a significant importance in their role in the protection and preservation of these age-old traditions of sacred groves, which are very acutely linked to their religious beliefs and customs. But, in recent times, external interventions and lack of adequate knowledge in safeguarding these groves have started to pose a major threat and challenge to maintaining the ecological diversity of the region. While the challenges and threats associated with these age-old sacred groves are brought out for discussion, the role of the Indigenous communities of the district, alongside the government authorities, in protecting and safeguarding these groves will acquire an incredibly significant position in framing the probable suggestive measures in the proposed area of study. This paper attempts to examine the recent changing trends of issues associated with these groves. It shall further bring out some probable suggestive measures to safeguard these traditionally significant groves to uphold the ecological heritage of the region. While dealing with the established area of study, descriptive and analytical methods will be used with references from various primary and secondary sources guided by probable field visits and other relevant sources.<\/p>\n\n\n\n

Zanskar\u2019s Cultural Landscape Through the Climate Change Lens: a Case Study of Himalayan Communities and their Heritage Impacted by Climate Change<\/strong><\/p>\n\n\n\n

Stella Bickelmann, Institute of Archaeology, University College London, UK <\/em><\/p>\n\n\n\n

This study examines the impacts of climate change on the cultural landscape and the communities of Zanskar, Ladakh. By mapping Zanskar\u2019s cultural landscape and zooming into localised landscape settings, the study highlights key climate change challenges faced by the Zanskari people, their heritage and traditional way of life and explores climate-adaptive designs and community responses based on local knowledge and traditional skills. Case studies range from a large-scale perspective of the Tsarap River Valley cultural landscape damaged by flash floods to the traditional settlements and water management systems of two neighbouring villages adapting to the melting glaciers, to the detailed aspects of the traditional earthen architecture affected by increased rainfall. This study highlights the importance of local knowledge and traditional skills in developing sustainable care for cultural landscapes and evaluates the resilience of Zanskari people, and the wider Himalayan communities, in the face of anthropogenic climate change.<\/p>\n\n\n\n

An Artist and Two Scripts: Understanding Art and Mobility of Artefacts Through Scripts in the Satluj Valley<\/strong><\/p>\n\n\n\n

Aryan Mehta, Rajiv Gandhi Government College, Chaura Maidan under Himachal Pradesh University, Shimla, India<\/em><\/p>\n\n\n\n

This paper discusses two inscriptions from the 10th-11th century CE, written in two distinct regions and using two different scripts, in the Satluj Valley of the Middle Himalayas. The first one is from the village of Mamel, which is inscribed on a massive pedestal of a metal sculpture in the Nagari Script, and the other is from the village of Dwara, on a metal bust approximately 30 cm in diameter, in the Sharada Script. These inscriptions contain the signature of the craftsman or artist who cast these images. The sculptor probably travelled from one place to another, or this artefact was moved from one place to another. The most fascinating thing is that the script of the signature differs in both areas. The inscriptions on these images are not the only thing to relate to; the iconographical style is also very similar, suggesting that the same artisan was involved. The temple in which they are housed has a similar architectural style to that of the 10th-11th century CE. This paper aims to explore the relationship between texts and images, highlighting how they contribute to understanding the past. This study also focuses on the movement of artisans and artefacts in the hilly region. The primary focus of this paper is to know how different scripts were used in a period in the same place. This study also contains some other examples of artefacts with distinct scripts unrelated to the Art style in which they were created. This illustrates how inscriptions in the trading hubs were written in the Nagari script, allowing foreigners to read public inscriptions, while Sharda served as a domestic script for the local population. These two places are not connected, but by talking with locals, we learned about a folk legend of a deity and how the metal bust of the deity came with a person who went to Mmael for Salt. This paper also attempts to engage with the ethnoarchaeological perspective of the locals through folk narratives and legends to establish an understanding of people’s movements along minor trading routes in their ancestral times and to assess the extent to which these legends align with historical evidence. These are some of the early and few epigraphical sources from the region that can contribute as an atom to the cosmos of history.<\/p>\n\n\n\n

Echoes of the Ancestors: Community Narratives, Climate Challenges and Conservation of Lakhudiyar and Other Prehistoric Rock Art Sites in the Kumaon Himalayas<\/strong><\/p>\n\n\n\n

Dr Chandra Singh Chauhan, Regional Archaeological Officer, Dept of Culture, Uttarakhand<\/em>
Janmejai Tiwari, Gallery Assistant, Pt. G.B Pant Govt. Museum, Dept of Culture, Uttarakhand<\/em><\/p>\n\n\n\n

The prehistoric rock paintings of Kumaon, found on cliffs along the Suyal and Kosi rivers, offer a rare glimpse into early human life in the Himalayas. Sites like Lakhudiyar and Pharkanauli reveal how ancient communities expressed their connection to nature and spirituality. Lakhudiyar gained recognition in 1970, but many significant sites remain overlooked and vulnerable. While archaeologists see them as historical treasures, local communities attach personal and cultural meaning to them, linking them to ancestral traditions and folklore.<\/p>\n\n\n\n

Despite their significance, these paintings are disappearing due to erosion, harsh weather and human activity. If left unprotected, many could be lost within a generation. Conservation efforts are needed, but the best solutions aren\u2019t just found in research labs\u2014they also exist in the traditional knowledge of the people who have lived in these mountains for centuries.<\/p>\n\n\n\n

By connecting these rock paintings to the broader history of Himalayan migration and trade, we can see them not as isolated relics, but as part of a much larger, living heritage. The goal is simple: to bring attention to these ancient artworks and encourage collective action to protect them before they fade away forever.<\/p>\n\n\n\n

Longstaok and Megalithic Tradition Among the Lepcha of Sikkim<\/strong><\/p>\n\n\n\n

Garima Thakuria, Dept of Anthropology, Sikkim University, Gangtok, Sikkim, India<\/em><\/p>\n\n\n\n

The Lepcha or Rong is one of the indigenous communities living in Sikkim, a small mountainous state in the eastern Himalayas. The community revere the Kanchenjunga or Konchen Kongchlo as the \u2018original big stone\u2019 or the source of their origin. Since the ancient times, the Lepchas have the practice of erecting stones on different occasions known as longtsaoks, derived from the Lepcha words, long meaning \u2018stone\u2019 and tsaok meaning \u2018hard\u2019. These longtsaoks are known as megaliths in archaeological parlance. Thus, stones have been considered sacred to the Lepcha tradition since time immemorial. Similar to other megaliths across the region, the longstaoks have both morphological and functional attributes. Found across the state, these sacred stones have been erected during community rituals, as resting stones, as boundary markers etc. but the longtsaoks at Kabi were erected as witness to the Blood Brotherhood Treaty between the Lepcha and Bhutia communities in the 13th century AD and people in Sikkim continue to commemorate the event till date. Using ethnoarchaeological method, this paper is a humble attempt to understand the longtsaoks as cultural heritage of the Lepchas of Sikkim as well as their role in shaping the politico-religious identity of the communities.<\/p>\n","protected":false},"excerpt":{"rendered":"

Format: Paper presentations with discussion Convenors:\u00a0 Ekta Singh, Chitrakoot School of Liberal Arts, Shoolini University, India,\u00a0singhekta1091@gmail.com Nagendra Rawat, Dept of History and Archaeology, HNB Garhwal University, India, nagendra.rawat957@gmail.com Stella Bickelmann, Institute of Archaeology UCL, UK, Stella.bickelmann.20@ucl.ac.uk Medha Bhatt, Dept of History and Archaeology, HNB Garhwal University, India, kanabhatt5@gmail.com This session delves into the intricate relationships between Himalayan archaeological […]<\/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-6951","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\/6951","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=6951"}],"version-history":[{"count":3,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6951\/revisions"}],"predecessor-version":[{"id":7401,"href":"https:\/\/worldarchaeologicalcongress.com\/wac10\/wp-json\/wp\/v2\/pages\/6951\/revisions\/7401"}],"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=6951"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}