Latest news with #Ahom
India.com
11 hours ago
- India.com
Planning A Trip To Northeast India? Don't Miss These 10 Incredible Heritage Sites
photoDetails english 2935564 Updated:Jul 23, 2025, 11:15 AM IST 1 / 12 Northeast India is a treasure trove of cultural richness, ancient traditions, and historical marvels waiting to be explored. Each state in the region offers a unique peek into its vibrant past through forts, temples, palaces, and sacred sites. Whether you're a history buff, spiritual seeker, or curious traveller, these heritage sites are bound to leave a lasting impression. Kamakhya Temple, Assam – A Powerful Shakti Peeth 2 / 12 Located atop Nilachal Hill in Guwahati, Kamakhya Temple is one of the most revered Shakti Peethas in India. Dedicated to Goddess Kamakhya, it draws millions of pilgrims, especially during the Ambubachi Mela. The temple's unique tantric rituals and ancient stone architecture reflect a mystical heritage. Rang Ghar, Assam – The Ancient Amphitheatre of Ahoms 3 / 12 Known as Asia's oldest amphitheatre, Rang Ghar was built by the Ahom kings in the 18th century. Located in Sivasagar, it was used as a royal pavilion for watching sports and cultural events. Its egg-shaped dome and Indo-Mughal architecture symbolize the grandeur of Ahom rule. Unakoti, Tripura – Rock Carvings Lost in Time 4 / 12 Unakoti is an archaeological and spiritual site dotted with thousands of rock-cut carvings and sculptures of Hindu deities. It is believed that the site is over a thousand years old, and the name "Unakoti" means "one less than a crore," referring to the number of carvings. Mawphlang Sacred Grove, Meghalaya – Forest of Legends 5 / 12 This ancient sacred forest near Shillong is deeply rooted in Khasi tribal traditions. Home to centuries-old trees and monoliths, the Mawphlang Sacred Grove is preserved by the local community and is considered spiritually inviolable. No object can be taken out from the forest, as per tribal belief. Tawang Monastery, Arunachal Pradesh – The Largest in India 6 / 12 Perched at 10,000 feet in the Himalayas, Tawang Monastery is a 17th-century Buddhist monastery that offers breathtaking views and deep spiritual energy. It houses valuable scriptures and a giant golden Buddha statue. The monastery plays a key role in the cultural identity of the Monpa people. Kangla Fort, Manipur – The Ancient Capital of Meitei Kings 7 / 12 Situated in Imphal, Kangla Fort once served as the royal palace of the Meitei kings. With sacred temples, royal shrines, and mythical structures, the fort is a symbol of Manipur's regal and spiritual history. It's a must-visit to understand the legacy of Manipuri culture. Dzongu, Sikkim – Preserving Lepcha Heritage 8 / 12 Dzongu is a heritage village area in North Sikkim, home to the indigenous Lepcha tribe. With traditional bamboo homes, ancestral practices, and untouched nature, Dzongu offers an authentic glimpse into tribal heritage and sustainable living. Ujjayanta Palace, Tripura – The Royal Heart of Agartala 9 / 12 Built in the early 20th century, Ujjayanta Palace is a grand structure that once housed the royal family of Tripura. Today, it serves as a state museum with exhibits on Northeast culture, tribal life, and royal artifacts. The Mughal-style gardens and regal halls are architectural highlights. Sibsagar Tank and Temples, Assam – Legacy of the Ahoms 10 / 12 Sibsagar, once the capital of the Ahom kingdom, is known for its massive water tank (Sibsagar Tank) and surrounding temples like Shivadol, Vishnudol, and Devidol. These structures showcase the Ahom dynasty's dedication to architecture, religion, and urban planning. Nartiang Monoliths, Meghalaya – Standing Stones of Strength 11 / 12 Nartiang, in the West Jaintia Hills, is home to one of the largest collections of monoliths in India. These megalithic stones were erected by the Jaintia kings as symbols of victory and respect. Walking among these stones is like stepping into a forgotten chapter of tribal valor. 12 / 12 Northeast India is more than just scenic beauty — it's a region steeped in history, mythology, and ancestral pride. These heritage sites reflect the cultural soul of their people and the enduring stories of kingdoms, communities, and faiths. Whether you're exploring majestic monasteries or sacred forests, every step uncovers a deeper connection to the past.
News18
2 days ago
- Politics
- News18
History As Leftist Propaganda: How Distorians Still Dictate Bharat's Past
Last Updated: Bharat, even after more than seven decades of its Independence, is still in search of a history that's truly its own. The recent storm over changes in NCERT's history textbooks has reignited an old and unresolved debate: Who owns Bharat's history, and who has the right to narrate it? Critics—largely from the academic and media establishment—have slammed the revisions as politically motivated, accusing the government of 'saffronisation" and ideological distortion. But this outrage, however loud, sidesteps a deeper truth: For decades after Independence, Bharat's historiography—particularly what entered school curricula—was crafted not by a plurality of scholarly voices, but by a small coterie of Marxist and Nehruvian intellectuals who captured the country's academic institutions and think tanks through political patronage and interference. Such was the stranglehold of Leftist historians such as Romila Thapar, Bipan Chandra, Irfan Habib, and RS Sharma that there was no space for historiography other than the one rooted in economic determinism—a worldview that was dismissive of Bharat's civilisational achievements and ethos. This intellectual monopoly romanticised Islamic invaders, ignored indigenous resistance, and downplayed Bharat's ancient (Sanatana) accomplishments. Babur was, thus, portrayed as a curious naturalist and a doting father (Nehru called him a 'renaissance prince"), Akbar as a liberal genius, and Aurangzeb as a misunderstood ruler. In contrast, Hindu figures like Krishnadeva Raya, Maharana Pratap, and Shivaji were relegated to the margins. Even native empires of repute such as Vijayanagar, Ahom, and Karkota were reduced to footnotes. The guiding ideology seemed to be: De-sacralise Bharatiya civilisation and sanctify its conquerors. The latest controversy surrounding the NCERT textbook of Class VIII centres largely around Akbar, long celebrated as a liberal visionary. His policies of religious tolerance and Rajput alliances have always dominated textbook narratives. So, when the revised syllabus now includes unsavoury details such as the 1568 massacre at Chittorgarh—where over 30,000 civilians were killed after the fort had already fallen—it's seen as an assault on his legacy. There is no denying Akbar was an able ruler, far ahead of many contemporaries, especially in the Islamic world. But glorification should not come at the cost of truth. The Chittorgarh massacre was not a battlefield tragedy—it was an act of vengeance after a successful siege. To hide such acts is distortion; to justify them by citing plunders by Hindu rulers is lazy scholarship. A massacre is not just a plunder, and inventing false equivalences to cover up omissions is intellectual dishonesty. No historical figure—however revered—should be above scrutiny. If Akbar has been over-glorified, the Mughal dynasty as a whole has often been portrayed as the pinnacle of Bharatiya civilisation. This historical approach needs recalibration. Yes, the Mughals built a vast empire, set up uniform law and order machinery across the subcontinent, and promoted art and architecture. But they were also foreigners, as 17th-century French traveller François Bernier observed, who needed large standing armies even in peacetime to suppress dissent. Babur's own memoir, Baburnama, revels in violence against 'infidels", as it mentions how he would, after a battlefield, build 'a tower of infidels' skulls". Jahangir, the lover-boy Salim of Mughal-e-Azam, ordered the killing of Arjan Dev, the fifth Sikh guru, in the very first year of his reign. Shah Jahan, romanticised for building the Taj Mahal in memory of his wife, Mumtaj Mahal, oversaw the construction of this 'monument of love" while famines ravaged the countryside. Such was the destitution at that time, as Abdul Hamid Lahori writes in his biography of Shah Jahan, that 'dog's flesh was sold for goat's flesh and the pounded bones of the dead were mixed with flour and sold". As for Aurangzeb, he institutionalised bigotry by reviving jizya, banning Hindu festivals, and demolishing temples. These accounts aren't fringe—they come from the Mughals' own court chronicles. To question this kind of lopsided narrative is not communalism—it's historiographical integrity. Slow and Cautious Reforms Despite media alarmism, the NCERT revisions are neither sweeping nor comprehensive. They are excruciatingly slow and excessively cautious, to the extent of appearing apologetic. The textbooks continue to uphold a worldview where invaders are humanised, native resistance is sidelined, and Bharatiya civilisational achievements are ignored, if not totally dismissed. Rather than boldly rewriting history with balance and authenticity, NCERT often appears hesitant—fearful of pushback from entrenched guardians of the academia, of being branded communal and Islamophobic, and of challenging globally palatable 'secular', Leftist narratives. The outrage against textbook revisions is less about defending historical objectivity and more about resisting a long-overdue correction. For decades, history writing in the country has been filtered through a narrow ideological prism—one that celebrated foreign invasions, concealed Islamic brutality, and undermined Sanatana ingenuity and fightback. Bharat, even after more than seven decades of its Independence, is still in search of a history that's truly its own. A history where Akbar is studied not as a saint, not as a villain, but as a ruler with his strengths and weaknesses intact. A history where the Mughal empire is examined for both its splendour and its savagery. And more importantly, a history that is truly Bharatiya in nature, after being rescued from the vice-like grip of Leftist historians, who in reality are distorians… err, eminent distorians. The time has come to challenge these distorians—and expose their hollow intellectual halo. Only then will their iron grip be slackened. And Bharat's history will be salvaged for good. PS: The Leftist intellectuals hijacked the history of Bharat in the 1960s by proposing to write from the 'people's perspective". Romila Thapar, in fact, went a step ahead when she, in 1962, promised to come up with a new way of history writing that would let the readers know 'what the elephant keeper of the emperor Ashoka thought of his edicts" or what the lives and thoughts of the masons who built the Taj Mahal were. More than six decades later, Thapar's grand promise remains unfulfilled. The Left-dominated history of Bharat is today stuck in a soulless, ideologically obsessed terrain where neither the story of the king nor the 'lives and thoughts' of the masses are told effectively. The writer is the author of the book, 'Eminent Distorians: Twists and Truths in Bharat's History', published early this year by BluOne Ink publications. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect News18's views. About the Author Utpal Kumar Utpal Kumar is Opinion Editor, News18 and Firstpost. He can be reached at He tweets @utpal_kumar1 tags : Indian history NCERT books view comments Location : New Delhi, India, India First Published: July 21, 2025, 15:39 IST News opinion Opinion | History As Leftist Propaganda: How Distorians Still Dictate Bharat's Past Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
Indian Express
5 days ago
- General
- Indian Express
Funeral practices across faiths and regions in India
Different cultures imagine the afterlife differently and so have different funeral practices. Typically, those who believe in one life place bodies in tombs and mark burial sites with gravestones. Likewise, those who believe in rebirth merge the body with nature: through fire, water or even exposure to wild animals. In Assam, the Ahom kings, who came from China via Southeast Asia in the 13th century, used to bury the dead in mounds known as Moidams. Sometimes, even attendants or other people were buried along with the kings. This changed after they became Hindus and started following the practice of cremation. As per the Hindu customs, the bones were then cast into a river to facilitate rebirth. Thus, a shift in funeral practices reveals a shift in culture. In prehistoric times, pots were integral to burial. In primary burials, ancient people used to bury the dead within pots. In secondary burials, pots would contain bones collected after cremation. Tamil Sangam poetry even refers to a widow asking a potter to create a large pot for her deceased husband. Prehistoric burial sites also have 'cist', pits lined with stones, typically found in South India. In the Harappan civilization, there was cremation but many communities buried the dead. Burial sites have been found in Harappa where people with very minimal burial goods like beads and some pots. In Dholavira, there are burial mounds with no bodies, perhaps raised in memory of those who died while travelling to distant lands. Megaliths in the Deccan region are related to burial sites of the Iron Age (1000 BC). Megalithic culture is typical of South Indian culture at the time Vedic culture thrived in Ganga-Yamuna river basin. At the burial sites, the shrine would be made of two vertical stones over which a capstone is placed horizontally (called dolmens). Under the structure, bones and food items were kept to remember the dead. The Vedas refer to both cremation and burial practices. Cremation is mentioned in both the Ramayana and the Mahabharata. Dasharatha is cremated. Ravana is cremated. Kauravas are cremated. Post-funeral rituals involved feeding the dead, the Pitr. Funerals are typically in upper caste communities, who can afford firewood. Many lower caste communities continue to follow pre-Vedic burial practices. Burials are often done in fields owned by the family to indicate ownership and proprietorship. In many parts of India, people were buried in the seated position, especially if they belonged to a religious community. It was believed that people who belonged to a religious community would not be reborn. In many Hindu monasteries, the saint would be buried in a seated position, and tulsi would be planted above it in a specially designed pot. In the case of Jain monks, often a tree would be planted on the grave or a stupa would be built on top of it. The building of stupas over the bones of cremated monks was a practice which was even followed by the Buddhists. In fact, Buddhists were reviled by the Vedic people as worshippers of bones. Buddhist sites of burial of body or bones were called Stupas while Hindu and Jain sites were called Samadhis. Sepulchre shrines were built, where the site of burial or the site of cremation would be marked by a temple with an image of the Shivling placed on it. This was practiced by a few Chola kings. In Rajasthan, Gujarat and many parts of India, hero stones marked the spot where a warrior died protecting the village from raiders or wild animals. Sati stones marked spots where women immolated themselves on their husbands' funeral pyre. Nishidhi stones in Karnataka mark sites where Jain sages fasted to death. Tomb building began with the arrival of Islamic culture in India after the 10th century AD. But tomb building is not an Arabic practice. Rather, it comes from Central Asia. The Arabs buried the dead, and ancient Zoroastrians (Persians) exposed their dead to the elements and wild birds like vultures. The central Asian tribes, who had embraced Islam, liked to build tombs and began the construction of monumental tombs in India. Therefore, after the 10th century, we find in India the tombs of Khiljis, Tuglaqs, Lodis and Suris, followed by the famous Mughal monuments – the most famous being the Taj Mahal. Sufi saints' burial sites also became places of pilgrimage. Observing this Muslim practice, many Rajputs began building cupolas and pavilions at the site of royal cremation. These were the Chattris. Some are even found in Maharashtra and Gujarat. This was a practice that became popular from the 13th century to the 19th century. Even today, sites where political leaders are cremated are marked with 'samadhis'. This was against the Vedic belief that no trace of the dead should be kept in order to facilitate rebirth. There are tribal communities such as the Monpa in Northeast India where the bodies are cut into 108 pieces and the pieces are thrown into rivers to be consumed by fish. Thus, the study of the funeral monuments across India offers insights into the diverse religious practices and beliefs in the country. Why did the Ahom kings in Assam, who used to bury the dead in mounds known as Moidams, change this practice? What are hero stones, sati stones, and nishidhi stones, and what do they commemorate? How have funerary practices been shaped by caste, class, and accessibility—such as the use of firewood for cremation? What does the evolution of funerary architecture reveal about India's interaction with Persian, Central Asian, and indigenous traditions? The study of the funeral monuments across India offers insights into the diverse religious practices and beliefs in the country. Comment. (Devdutt Pattanaik is a renowned mythologist who writes on art, culture and heritage.) 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News18
6 days ago
- Politics
- News18
Ahom Valour Makes Its Way Into NCERT Textbooks In Step Towards Honouring Assam's Legacy
The Ahoms, who migrated in the 13th century from Mong Mao (in present-day Myanmar) to Brahmaputra Valley, laid the foundations of one of the most enduring and effective dynasties In a significant step towards inclusive historical representation, the National Council of Educational Research and Training (NCERT) has finally included a notable mention of the Ahom dynasty in its Class 8 history textbook, under the chapter 'Tribes, Nomads and Settled Communities'. For a region often underrepresented in mainstream narratives, the inclusion is being seen as a long-overdue recognition of Assam's resilient past and the extraordinary legacy of the Ahoms—a dynasty that ruled for over six centuries and stood as a formidable bulwark against the Mughal Empire. The Ahoms, who migrated in the 13th century from Mong Mao (in present-day Myanmar) to the Brahmaputra Valley, laid the foundations of one of the most enduring and effective dynasties in Indian history. Their arrival marks not just the beginning of a new political order in Assam, but also the rise of a regional power that maintained sovereignty for more than 600 years—a feat unmatched by most dynasties in India. For decades, school textbooks in India have predominantly focused on empires like the Mughals, Mauryas, or Guptas, leaving little room for the nuanced histories of the north-eastern states. The Ahoms—despite their decisive resistance against 17 Mughal invasions—have remained largely in the margins of national historical discourse. The inclusion of even a single page in the NCERT textbook is thus being hailed as a symbolic but crucial correction in this skewed narrative. No discussion of Ahom valour is complete without mentioning Lachit Borphukan, the legendary general whose strategic brilliance in the Battle of Saraighat (1671) led to the defeat of the Mughals on the banks of the Brahmaputra. Borphukan's resistance is not just a regional story—it is a national one, echoing the same spirit of defiance and courage exemplified by figures like Shivaji Maharaj or Maharana Pratap. 'We have been continuously pressing that the country should know and read about the glorious history of the Ahom dynasty and the valour," said Dr Prabin Hazarika, head of the department of history at Sibsagar Girls' College. 'These are rulers who thwarted the Mughal invasion as many as 17 times. As we read about Guru Nanak and Maharana Pratap, our saints and heroes like Lachit Borphukan and Srimanta Shankardev should also be known nationwide and beyond." The sentiment has been echoed at the highest levels of the state government. In November 2022, Assam Chief Minister Himanta Biswa Sarma wrote to the chief ministers of all Indian states, requesting them to include the story of Lachit Borphukan in their school curricula. 'Like you teach about your regional heroes," he urged, 'Assam's hero should also be introduced to students across the country." The Ahom kingdom was not merely a military powerhouse—it was a civilisational force. The dynasty introduced advanced agricultural practices, built impressive architecture such as the Rang Ghar and Talatal Ghar, and developed an efficient bureaucratic structure. Their integration of various tribes and communities helped create the foundations of a pluralistic Assamese identity. Over time, they adopted the Assamese language and promoted a distinct culture that thrived for generations. Despite numerous invasions, the Ahoms maintained their independence until the early 19th century—long after many other Indian kingdoms had fallen. Their resilience remains one of the greatest untold stories in Indian history. While the inclusion in the NCERT curriculum is a landmark development, many scholars argue that this should be a beginning—not the end. The story of the Ahoms, and of Lachit Borphukan in particular, deserves more than a single page in a single textbook. It merits comprehensive inclusion at various levels of education, from school to university syllabi, and incorporation in national historical consciousness through popular media, documentaries, and literature. As India embraces the diversity of its cultural and historical landscape, it becomes essential to acknowledge and celebrate contributions from all its regions. The valour of the Ahoms is not just Assam's pride—it is India's. The Ahoms' appearance in NCERT textbooks may be brief, but it is a watershed moment. It represents a growing recognition that Indian history is not a monolith—it is a mosaic. For millions of students across the country, this small yet significant inclusion will open a window into the world of a dynasty that defined resistance, governance, and cultural richness for over 600 years. As Dr Hazarika rightly notes, the time has come for the nation to remember its heroes from all corners. The story of the Ahoms is not a footnote—it is a full chapter waiting to be told. And now, finally, that chapter has begun. top videos View all NCERT director Professor Dinesh Prasad Saklani mentioned, 'All the historical facts and evidence mentioned in the Class 8 Social Science textbook published by NCERT are based on historical sources and texts like Baburnama, Banaras Gazetteer, Maasir-e-Alamgiri written by Saqi Muttid Khan and translated by Sir Jadunath Sarkar, the book 'The History and Culture of the Indian People' written by RC Majumdar etc. The facts mentioned in the textbook are supported by authentic historical sources. These facts clarify the complexity of the social, religious and political aspects of Indian history. 'The rulers of the Mughal Empire, especially Aurangzeb, have been described in detail in 'Muntakhab-al-Lubab', written by his contemporary historian Khafi Khan. The NCERT Class 8 Social Science textbook has presented these facts in a balanced and concise manner so that students not only know the facts but also understand their impact in depth." view comments Location : Assam, India, India First Published: July 17, 2025, 16:13 IST News education-career Ahom Valour Makes Its Way Into NCERT Textbooks In Step Towards Honouring Assam's Legacy Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
Scroll.in
6 days ago
- Politics
- Scroll.in
Indian history for children: From 1200 to 1850, a brief history of the North Eastern states
The term 'north-east' in its simple lexicographical sense indicates a direction – and raises the question north-east of what? The answer to the question in the case of Indian history and culture is simple: north-east of the Gangetic plain and peninsular India. But the term cannot be restricted, in the case of India, to merely its dictionary meaning. Northeast India – or in shorthand just the Northeast – has come to denote histories and cultures that are distinct from those of the Indian heartland. As things stand today, the Northeast consists of seven separate states – Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram, Nagaland, and Tripura. Each of these states has its distinctive culture and history. But in the past, before the Indian republic fashioned these seven states, this vast geographical territory was referred to as Assam, which harked back to the land of Kamrup, which stretched from the eastern points of the Brahmaputra valley to the river Karatoya. In the early 13th century, Kamrup, already in ruins, saw the arrival of the Turko-Afghans from Bengal, and the Ahom settlers from Upper Burma. From this period to the coming of the British in the late 18th and early 19th centuries, this area did not see any centralised ruling structure. Political authority was fragmented – tribal state formations, and non-tribal and armed landed sections of the population known as Bhuyan or Bhaumik exercised power. The dominance of the Bhuyan was concentrated in the western and central parts of the region. One of the more important tribal formations was that of the Ahoms. They used the plough and made their own village settlements and established their authority over other tribal villages. The Ahoms were ruled by a king chosen from the royal clan; the king allocated domains to the nobility but the king could also be removed by the council of great nobles. The system was thus based on loyalty and service. The two other major tribal formations – the Chutiyas and the Kacharis – were either subjugated or pushed back to the southwest by the Ahoms who also pushed westward at the cost of the Bhuyans. These were processes that occurred in the 16th century. Another tribal state formation was that of the Koch which during the 16th century established its power in the western part of the region from the Karatoya to the Barnadi. In 1562, the Koch were powerful enough to march to the Ahom capital of Garhgaon and sack it. But the power of the Koch dissipated when the kingdom split into the Koch-Bihar and the Koch-Hajo. The latter overlapped with the western part of what is today known as Assam. In the Khasi Hills there emerged in the 15th century the state of Jaintia. Under the dispensation of the Koch and the Ahoms, the Bhuyans were absorbed into the official class and formed an elite. They could attain this status because of their knowledge of the scriptures, measurements, and arithmetic, and their ability to use arms. The Bhuyans were mostly high-caste migrants from North India who wielded considerable local political authority. Some of them were Muslims. Their power base was control over land and over armed tenants whom they could mobilise. Sometimes they formed partnerships against a common enemy. The Bhuyans were very often pioneers in land reclamation and in dyke-building activities for water control. The Koch-Hajo areas were subjugated by the Mughals but this was not permanent. The Ahoms in 1682 annexed the Koch-Hajo areas. This meant that Ahom control extended right up to the Manas River. The conflict between the Ahoms and the Mughals opened up the region to external influences. In economic terms, since the Ahoms knew the use of the plough, there was a shift among the tribal populations they subjugated to permanent cultivation. The use of the plough and the prevailing ecology facilitated wet rice cultivation. This is not to say that hunting and fishing and other tribal occupations disappeared in a geography where forests and swamps were prominent. Increasingly, however, the rice economy gained in importance. Under the Ahoms, the militia (regular members of the civil population trained to serve as a military force) played a crucial role in the extension of rice cultivation by reclaiming land, settling the population, and building embankments as safeguards against floods. The land was also carefully levelled. An observer in the second half of the seventeenth century wrote, referring to the lands the Ahoms controlled: 'In this country they make the surface of the field and gardens so level that the eyes cannot find the least elevation in it up to the extreme horizons.' During the course of the 16th century, the Vaishnava movement became very popular in the region and by 1700, there were around 1,000 monasteries (sutra). The latter also enhanced the process of land reclamation and the extension of cultivation. The monks sought for themselves exemption from obligatory military service to the state. There was a period when the Ahom state attempted to suppress the monasteries and force the monks to join labour camps to build roads and embankments. But this was a passing phase. By the late seventeenth and eighteenth centuries, the Ahom state was making revenue-free grants of wastelands to the monasteries. Originally, the militia system was not very coercive but from the reign of Pratap Singha (1603–41), coercion became an integral part of the militia. The entire male population, with the exception of serfs, priests, and those of noble birth, within the age group of fifteen to sixty, was expected to be part of the militia. The system was organised in such a fashion that at any given point of time one-fourth to one-third of the militia was available for work. In the Koch and Kachari kingdoms and also in the neighbouring kingdoms of Jaintia and Manipur a somewhat similar system operated. Excerpted with permission from A New History of India for Children: From Its Origins to the Twenty-first Century, Rudrangshu Mukherjee, Shobita Punja, and Toby Sinclair, Aleph Book Company.
