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The present paper is about an overview of Protohistoric cultural phases in the present Telangana state in southern India portraying the settled way of life of early human population practicing agriculture and animal husbandry along with ceramic production.We find permanent settlemens in the form of villages and subsequent development into Iron Age Megalithic culture. Beginning of permanent settlements during Neolithic period was, in a broad socio-cultural point of view, spread across three micro-regions, i.e., the Godavari valley comprising the districts of Adilabad, Karimnagar, Warangal, Medak, Nalgonda, Hyderabad and Khammam; the Tungabhadra valley of Gadwal taluk and Krishna valley in the Alampur and Kalvakurthi taluks of Mahabubnagar districts respectively. However, the sites located in the first micro-region did not show the evidence of ash mound tradition, denoting the middle stage of southern Neolithic culture(e.g., Polakonda C14 1405+-124 BCE or calibration of 1700-1415 BCE),whereas the second micro-region is characterized by the presence of ashmounds,e.g., Utnur,Manchanpalli, Ieeja and Talmari-Kutukunuru,belonged to the early stage of southern Neolithic culture of the period between 2920-2535 BCE(Utnur 2295 +-155, 2555+-113 and 2040+-113 BCE:Allchin 1961), whereas, the sites in the third micro-region located in the Krishna valley belonged to the Neolithic-Chalcolithic stage of both middle and later stages of southern Neolithic culture, and the overall picture of Neolithic culture can be broadly identified as early Neolithic, Neolithic (with stages I to IV) and Neolithic-Chalcolithic culture followed by Iron Age Megalithic culture broadly classified into habitation sites, habitation-cum-burial sites and burial sites based on their location alongside the drainage system of Godavari river 115 (of 6, 15 and 94 respectively), in the Krishna drainage system 396 (of 15, 111 and 270 respectively), etc. The habitations are found away from hills but invariably close to water sources, whereas, the habitation-cum-burial sites can be distinguished as a separate variety. However, those found close to water sources and the cemeteries are connected to habitations lying either at the foot-hill region or on the terrace of low-lying hill or hillocks with numerous large sized burials.

Keywords: Agro-pastoralists, Symbiosis, Mortuary practices, Cinder mounds, cattle-pens, Utilitarian, Crypto-crystalline, Accumulation, Sarcophagi and Spatio-temporal context.

A large number of memorial stones, numerous anthropic holes, few “Y” shaped wooden posts and one petroglyph site were found at Lianpui during the course of village to village survey for antiquarian remains in the villages of Mizoram in 2011. One of the unique features of the memorial stones of Lianpui village are the elaborate and intricate carvings of various motifs. They have depiction of a central human figure along with other figures, birds, animals, mithun heads, gongs, lizard, etc. Similar motifs are also found parallel to the petroglyph found at this village. It is proposed to discuss these remains that reflect the culture of the Mizos prior to their adoption of Christianity and forsaking of past practices.

Keywords: Hero stones, cup marks, old pathways, Lianpui

Hanuma?n is well known throughout India and beyond its frontiers as the saviour of the distressed, as the epitome of the great strength, courage and as a loyal, faithful, and a staunch devotee of Ra?ma and as the hero of the epic, Ra?ma?ya?a. He is represented in the literature and visual arts as a great leader of the monkey army who helped Ra?ma on different occasions such as in the search for Si?ta who was abducted by the demon-king Ra?va?a deceitfully from Pañchavat?i in the absence of Ra?ma and his brother; in the battle against Ra?va?a and in bringing back Lakshman? a to consciousness when he swooned in the battle-field, by bringing the medicinal herbs from Dro??a?dri mountains etc., Because of the multifarious activities performed by Hanuma?n that helped Ra?ma, very soon he became not only the favourite hero of the public but also an individual god of great importance for whom several temples or shrines were built all over India. In South India particularly during the medieval times, he became the central hero of vernacular literature, especially folk stories, and he is well represented in the temple sculptures. Although Va?lmi?ki’sRa?ma?ya?a was popular in its usage we find its translations in different South Indian languages with some additions and omissions. Owing to the interpolations in Va?lmi?ki’s work and the composition of Ra?ma?ya?a in different vernaculars, prince Ra?ma, son of Da?aratha came to be interpreted as an incarnation of the god Vishn? u and accordingly we find the portrayal of the human-like figure of Ra?ma holding a bow and an arrow in his two hands along with the other incarnation forms of Vish?u in temple sculptures. On the other hand, Hanuma?n is shown mostly as acknowledging the divine power of Ra?ma or in the act of performing the heroic exploits as the leader of the va?naras. It is proposed to discuss the portrayal of Hanuma?n in art, especially his encounter with the demon Ka?lane?mi.