Gwen Robbins Schug

A peaceful realm? Trauma and social differentiation at Harappa

Thousands of settlements stippled the third millennium B.C. landscape of Pakistan and northwest India. These communities maintained an extensive exchange network that spanned West and South Asia. They shared remarkably consistent symbolic and ideological systems despite a vast territory, including an undeciphered script, standardized weights, measures, sanitation and subsistence systems, and settlement planning. The city of Harappa (3300-1300B.C.) sits at the center of this Indus River Valley Civilization. The relatively large skeletal collection from Harappa offers an opportunity to examine biocultural aspects of urban life and its decline in South Asian prehistory. This paper compares evidence for cranial trauma among burial populations at Harappa through time to assess the hypothesis that Indus state formation occurred as a peaceful heterarchy. The prevalence and patterning of cranial injuries, combined with striking differences in mortuary treatment and demography among the three burial areas indicate interpersonal violence in Harappan society was structured along lines of gender and community membership. The results support a relationship at Harappa among urbanization, access to resources, social differentiation, and risk of interpersonal violence. Further, the results contradict the dehumanizing, unrealistic myth of the Indus Civilization as an exceptionally peaceful prehistoric urban civilization.

Infection, disease, and biosocial processes at the end of the Indus Civilization.

In the third millennium B.C., the Indus Civilization flourished in northwest India and Pakistan. The late mature phase (2200-1900 B.C.) was characterized by long-distance exchange networks, planned urban settlements, sanitation facilities, standardized weights and measures, and a sphere of influence over 1,000,000 square kilometers of territory. Recent paleoclimate reconstructions from the Beas River Valley demonstrate hydro-climatic stress due to a weakened monsoon system may have impacted urban centers like Harappa by the end of the third millennium B.C. the impact of environmental change was compounded by concurrent disruptions to the regional interaction sphere. Climate, economic, and social changes contributed to the disintegration of this civilization after 1900 B.C. We assess evidence for paleopathology to infer the biological consequences of climate change and socio-economic disruption in the post-urban period at Harappa, one of the largest urban centers in the Indus Civilization. Bioarchaeological evidence demonstrates the prevalence of infection and infectious disease increased through time. Furthermore, the risk for infection and disease was uneven among burial communities. Corresponding mortuary differences suggest that socially and economically marginalized communities were most vulnerable in the context of climate uncertainty at Harappa. Combined with prior evidence for increasing levels of interpersonal violence, our data support a growing pathology of power at Harappa after 2000 B.C. Observations of the intersection between climate change and social processes in proto-historic cities offer valuable lessons about vulnerability, insecurity, and the long-term consequences of short-term strategies for coping with climate change.

Begotten of Corruption? Bioarchaeology and “othering” of leprosy in South Asia

Leprosy is strongly stigmatized in South Asia, being regarded as a manifestation of extreme levels of spiritual pollution going back through one or more incarnations of the self. Stigma has significant social consequences, including surveillance, exclusion, discipline, control, and punishment; biologically speaking, internalized stigma also compounds the disfigurement and disability resulting from this disease. Stigma results from an othering process whereby difference is recognized, meaning is constituted, and eventually, sufferers may be negatively signified and marked for exclusion. This paper traces the history of leprosys stigmatization in South Asia, using archaeology and an exegesis of Vedic texts to examine the meaning of this disease from its apparent zero-point-when it first appears but before it was differentiated and signified-in the mature Indus Age. Results suggest that early in the second millennium BCE, leprosy was perceived as treatable and efforts were apparently made to mitigate its impact on the journey to the afterworld. Ignominy to the point of exclusion does not emerge until the first millennium BCE. This paper uses archaeology to create an effective history of stigma for leprosy, destabilizing what is true about this disease and its sufferers in South Asia today.