The Angamis, one of the major Naga tribes, are known for their rich cultural heritage and a well-organized system of indigenous governance. Traditionally, they relied on unwritten customary laws that were orally transmitted across generations, functioning in the absence of formal state institutions. These customary laws played a crucial role in maintaining social order and ensuring communal harmony. With each Angami village functioning as an autonomous unit, the authority to interpret and enforce these laws rested with the village elders, who held significant influence within the community which are today, protected under Article 371A of the Indian Constitution.

Ensconced in oral tradition where clan and village have their own interpretation of customary laws, this paper examines the punitive measures and views them both as a lived social practice and as a reflection of traditional principles, values, and norms that remain flexible and responsive to socio-cultural change(s) in contemporary times. In parts, the paper draws upon Victor Turner’s concept of liminality and Mary Douglas’s notion of ‘matter out of place’ to illustrate how Angami indigenous customs, situated within the broader framework of “kenyü”, operate not merely as mechanisms of social regulation, but as symbolic articulations of collective identity, cultural continuity and resilience.

Keywords: Customary Law, Society, Oral Tradition, Folklife, Angami.

Southeastern Uttar Pradesh is characterised by a rich natural environment and abundant mineral resources. It borders multiple states and boasts lush forests, bodies of water, and mineral resources that have supported human habitation since prehistoric times. Numerous archaeological sites reveal evidence of early human settlements. The district preserves a significant number of prehistoric paintings that depict aspects of ancient human life. Today, tribes such as the Gonds, Panikars, Khars, and Cheros continue to live here, relying on natural resources for their livelihoods. Their ancient origins are reflected in funeral rites, beliefs, customs, and traditions, including burial practices similar to those of the Megalithic Age. This research paper examines contemporary tribal funeral rituals and mortuary practices from an ethno-archaeological perspective.

Keywords: Megaliths, Graves, Tribes, mortuary practices, burial tradition.

Background: Globally, the distribution of ABO and Rh (D) blood types as well as their allele frequencies differ among populations. The study’s goal is to ascertain the allele frequencies and distribution of ABO and Rh (D) blood groups among the Chakma of Tripura, India.

Methods: This was an observational study carried out among 272 individuals, both males and females, among the Chakma of Nabinchhara village, district Unacoti in Tripura in the month of September 2019. The tube agglutination method was used to categorize all of the blood samples according to ABO and Rh (D). The Hardy-Weinberg equilibrium was used to compute the allele frequency of the blood group genes.

Results: The commonest frequency of B blood groups (37.13%) and the lowest frequency of O blood groups (13.60%) found among the Chakma. The blood groups phenotype frequency is observed as B> A >AB>O. The goodness of fit test for observed and expected phenotype ABO phenotype showed p-value of >0.05, which is insignificant (?2 value is 0.069: df =1). The allelic frequencies of ABO blood group p, q, and r were found as 0.2931, 0.3118 and 0.3951 respectively. No Rh negative blood was found among the Chakma of Tripura.

Conclusion: Distribution of two major blood group systems namely ABO and Rh (D) systems show considerable heterogeneity among the study population. Outcome of the present study indicates recessive allele for the D antigen is absent among the studied Chakma.

Keywords: Blood Group Frequency. Chakma. Tripura.

The growing activities of scrap metal scavengers within Nigeria’s informal waste economy have generated complex security concerns, including theft of public infrastructure, vandalism, and community-level disorder. While scavenging provides livelihood opportunities for marginalized populations, its unregulated nature has increasingly intersected with criminal networks, thereby posing threats to public safety and critical national assets. This study examines community policing as a strategic framework for addressing the security challenges associated with scrap metal scavenging. Drawing on Routine Activity Theory and the Broken Windows Theory, the paper argues that the convergence of motivated offenders, suitable targets, and weak guardianship combined with visible signs of disorder creates enabling environments for scavenger-related crimes. Using qualitative analysis and existing literature, the study evaluates how community policing can strengthen informal guardianship structures, enhance intelligence gathering, build trust between law enforcement and communities, and regulate informal actors without criminalizing poverty. The findings suggest that collaborative partnerships among residents, security agencies, and informal waste workers can reduce opportunities for crime while promoting social inclusion and accountability. The paper concludes that community policing offers a balanced, preventive, and locally grounded response capable of addressing both security threats and socio-economic vulnerabilities within the informal waste sector.

Keywords: Waste, scavengers, Baban Bola-Bola, Community Policing, ungoverned spaces, insecurity.

The research investigates the intricate landscape of migration patterns and the ensuing challenges prevalent within the tribal communities of Jharkhand, India. Utilizing a multidimensional approach encompassing interviews, surveys, and ethnographic observations, this study elucidates the complexities and multifaceted nature of migration in this region. The findings unveil a nexus of socio-economic, cultural, and environmental factors acting as catalysts for migration among Jharkhand’s tribal communities. Factors such as land dispossession, limited livelihood opportunities, inadequate infrastructure, socio-political marginalization, and the allure of urban life emerge as key drivers compelling both internal and external migrations. In urban settings, tribal migrants encounter formidable challenges. These encompass socio-economic adversities including limited access to quality education, precarious employment in low-paying occupations, housing insecurities due to the high cost of living, and inadequate healthcare facilities. Moreover, the process of assimilation into urban societies poses a threat to the preservation of cultural identities, potentially resulting disconnect from traditional heritage amid the dominance of urban culture. This research aims to provide a comprehensive understanding of migration dynamics within Jharkhand’s tribal communities, shedding light on the myriad challenges faced by these marginalized groups.

Keywords: Migration, Tribal communities, Jharkhand, Socio-economic, Cultural identity.

In this study, 74 cupules spread across six spatial Areas (A-F) in a compact hill-valley micro-landscape in Haw?lb?gh, Uttarakhand, are documented and quantitatively analysed. Each feature’s maximum diameter and depth were noted, and morphometric differentiation between Areas was assessed statistically. Both diameter (F (5,68) = 13.65, p < 0.001) and depth (F (5,68) = 8.18, p < 0.001) show significant inter-zonal variation according to descriptive statistics and one-way ANOVA. Three morphometric classes are identified from the dataset: an intermediate class (Area F), a micro class (Areas B, D, and E), and a large class (Areas A and C). In the context of a shelter, Area B displays strong internal standardisation and geometric structuring, such as a recessed panel with cupules and a grid of micro-cupules. Within a limited micro-watershed, the statistical and geographical evidence shows patterns of anthropogenic modification across distinct topographic contexts. Chronological attribution remains undetermined; however, the assemblage demonstrates structured morphometric and spatial organisation rather than random distribution.

Keywords: Himalayan archaeology, cupules, petroglyphs, landscape archaeology, archaeology.

This paper studies the living tradition of megalithic construction and usage among the indigenous Karbi people of Assam, examining the significance of megaliths within an ethno-archaeological framework. Megalithic monuments, a global symbol of ancestral reverence and community unity, date back to the Neolithic period in Europe and the Iron Age in southern India. However, in Northeast India, particularly Assam (and Northeast India), a vibrant megalithic tradition persists. The Karbi community continues to erect stone memorials for the deceased, embedding this practice within cultural rituals, community gatherings, and ancestral worship. This research seeks to document and analyze this tradition, contributing to a broader understanding of how these monuments serve as social markers and expressions of cultural continuity and transformation. Through field surveys, observation, and interviews with local informants, the study aimed to study the construction, symbolism, and function of megaliths in contemporary Karbi culture, as well as changes over time in megalithic practices, and associated rituals.

Keywords: Ethnoarchaeology, Funerary stones, Karbi, Living megaliths, Worship.

Ethnicity often serve as a powerful and dynamic identity marker within a state or nation to keep a community united with a sense of belonging and solidarity. The common ancestry, traditions and culture of a community often enable the members of a community for a collective uprising for their rights. The North-east India comprises of a diversity of ethnic communities distinguished by their respective traditions and culture. Among the ethnic tribal communities of Assam, the Karbi community is the second most populated community residing both in the hills and the plain areas of Assam. The Karbi people, primarily residing in the Karbi Anglong district have a significant presence in the plain’s districts of Assam as well. However, their cultural nuances, struggles and contributions often escape mainstream recognition, leading to misconceptions and marginalization. The Karbi’s living outside the two hills district of Assam (OTHD), despite sharing the same ancestors, origin, cultural heritage, language and socio-economic challenges as their hill-dwelling counterparts, find themselves excluded from the benefits and protections afforded to Scheduled Tribes. This exclusion not only deprives them of political representation but also perpetuates socio-economic disparities, hindering their overall development. A significant portion of this community, residing OTHD, faces a stark reality of the absence of political recognition as a Scheduled Tribe. This paper highlights the identity movement of the Karbis OTHD of Assam and tries to assess its dynamics in achieving their demands.

Keywords: Ethnicity, Identity, Movement, Recognition, Status.

Over a period of time, the Indo-Pacific region has become the hub of 21st century so far as geopolitical and geostrategic competition is concerned. By articulating the MAHASAGAR initiative, which is a successor to the earlier SAGAR doctrine, India has been focusing the objective of SoftPower diplomacy with a particular emphasis on the global south. Reframing its role through Act- East, SAGAR, IORA, QUAD and along with prime focus on blue economy and supply chain resilience to a great extent. Notably, about 77 per cent of the world population resides in the “Indo-Pacific region” (Bhatia & Sakhuja, 2014). The role of social constructivism theory as a contemporary international relations (IR) theory has been taken very prominent place with respect to multiple ideas, interactions, premonitions, norms, assumptions and son on. Institutional frameworks and inter- state operations have been orchestrated by reinforcing naval access and competitive deployments of naval forces. The ‘ASEAN Way’ and the role of Indian Ocean Rim Association (IORA) have been relied firmly on consensus, non-confrontational approaches and non- interference in domestic affairs and most significantly on multilateralism. From the ‘Confluence of the Two Seas’ to the Rules- based order and the implications for the Indo- Pacific
region, being observed through various lenses including realist, neo-realist, and constructivist. This region has portrayed as a new upsurge for the strategic polices, international systems, regional forums and so on.

Keywords: Indo-Pacific, Act-East, Social Constructivism, Global South, IR theory and QUAD.

Kamrupia Dhulia is a distinctive form of folk art or dance-drama encompassing a vibrant amalgamation of music, drama and acrobatics. As an indigenous performing art, the Kamrupia Dhulia once enjoyed widespread popularity in greater Kamrup region, now scattered across several districts of lower and middle Assam. Historically it served as a source of entertainment for rural communities during festivals, rituals and cultural events, captivating audiences with its portrayals of mythological narratives, social injustices and myriads of intriguing everyman subjects. This paper approaches the Kamrupia Dhulia in the light of “Carnivalesque” theory proposed by Mikhail Bakhtin. Through a comprehensive exploration of Kamrupia Dhulia this paper explores the carnivalesque characteristics of this folk art.

Keywords: Kamrupia Dhulia, Assam, Carnivalesque, Subversion, Performance.

The present paper seeks to examine the processes of transformation within the Harappan civilisation during its Late Harappan phase through an analysis of archaeological, scientific, and literary sources. The study draws upon archaeological reports from Harappan sites, debates surrounding the problem of decline and de-urbanisation, seminal scholarly works, and recent scientific studies, while referring to early literary traditions only in a limited contextual manner. Rather than viewing the end of Harappan urbanism as a sudden or isolated event, the paper argues that the Late Harappan phase represents a long-term process of transformation extending over several centuries, marked by changes in settlement patterns, material culture, and socio-economic organisation. Cultural and social developments are thus understood as outcomes of interacting environmental, economic, and social factors, emphasising that historical change does not occur in isolation or vacuum. By distinguishing the Late Harappan phase from later Post-Harappan cultural developments, the paper highlights the importance of de-urbanisation and regionalisation in understanding the nature of change within the Harappan tradition.

Keywords: Late Harappan; Ghaggar-Hakra; Saraswati; Post-Harappan, Rigvedic.

This paper examines the evolving construction of Kurukshetra as a sacred place in South Asian literary and religious history, tracing its transformation from a ritual site in late-Vedic literature through its complex formulation in epic and epic-period texts up to the fifth century C.E. Drawing on the M?navadharma??stra, the Mah?bh?rata, the Li?gapur??a, and a fifth-century Khmer inscription from Laos, this analysis argues that Kurukshetra’s significance is not primarily geographical but conceptual: it is constructed in successive literary traditions as an ideal t?rtha (sacred ford), as a site of dharma-grounded political authority, and as a portable symbolic resource that could be dislocated from its native terrain and re-inscribed onto new landscapes. The paper further argues that the t?rthay?tr? (pilgrimage) framework in the Mah?bh?rata created a stable but mutable ritual category
that allowed for the proliferation of both geographic specificity and narrative legitimacy associated with Kurukshetra, making it one of the most semantically rich place-constructs in classical South Asian thought.

Keywords: Kurukshetra, t?rtha, t?rthay?tr?, Mah?bh?rata, sacred geography, dharma, place-construction, South Asian religious history.