Culture of India: Difference between revisions

These traditional forms of greeting may be absent in the world of business and in India's urban environment, where a handshake is a common form of greeting.[64]

Animals

Cows in Indian culture

Cows depicted in the decorated gopuram of the Kapaleeshwarar Temple in Chennai. Cow statue located at the open hall looking into the eastern doorway of the Kalleshvara Temple.

The varied and rich

In Hinduism, the cow is regarded as a symbol of ahimsa (non-violence), mother goddess and bringer of good fortune and wealth.^[66] For this reason, cows are revered in Hindu culture and feeding a cow is seen as an act of worship. This is why beef remains a taboo food in mainstream Hindu and Jain society.^[67]

As of January 2012, cow remains a divisive and controversial topic in India. Several states of India have passed laws to protect cows, while many states have no restrictions on the production and consumption of beef. Some groups oppose the butchering of cows, while other secular groups argue that what kind of meat one eats ought to be a matter of personal choice in a democracy. Madhya Pradesh enacted a law in January 2012, namely the Gau-Vansh Vadh Pratishedh (Sanshodhan) Act, which makes cow slaughter a serious offence. Gujarat, a western state of India, has the Animal Preservation Act, enacted in October 2011, that prohibits killing of cows along with buying, selling and transport of beef. In contrast, Odisha, Assam and Andhra Pradesh allow butchering of cattle with a fit-for-slaughter certificate. In the states of West Bengal and Kerala, consumption of beef is not deemed an offence. Contrary to stereotypes, a sizeable number of Hindus eat beef, and many argue that their scriptures, such as Vedic and Upanishadic texts do not prohibit its consumption. In southern Indian state Kerala, for instance, beef accounts for nearly half of all meat consumed by all communities, including Hindus. Sociologists theorise that the widespread consumption of cow meat in India is because it is a far cheaper source of animal protein for the poor than mutton or chicken, which retail at double the price. For these reasons, India's beef consumption post-independence in 1947 has witnessed a much faster growth than any other kind of meat; currently, India is one of the five largest producer and consumer of cattle livestock meat in the world. A beef ban has been made in Maharashtra and other states as of 2015. While states such as Madhya Pradesh are passing local laws to prevent cruelty to cows, other Indians are arguing "If the real objective is to prevent cruelty to animals, then why single out the cow when hundreds of other animals are maltreated?"^[68][69][70]

Cuisine

Indian cuisine is diverse, ranging from very spicy to very mild, varying with seasons in each region. These reflect the local agriculture, regional climate, culinary innovations and cultural diversity. Food in India is sometimes served in thali – a plate with rice, bread and a selection of sides. Above are thali samples.

Indian food is as diverse as India. Indian cuisines use numerous ingredients, deploy a wide range of food preparation styles, cooking techniques and culinary presentation. From salads to sauces, from vegetarian to meat, from spices to sensuous, from breads to desserts, Indian cuisine is invariably complex. Harold McGee, a favourite of many Michelin-starred chefs, writes "for sheer inventiveness with milk itself as the primary ingredient, no country on earth can match India."^[71]

I travel to India at least three to four times a year. It's always inspirational. There is so much to learn from India because each and every state is a country by itself and each has its own cuisine. There are lots of things to learn about the different cuisines – it just amazes me. I keep my mind open and like to explore different places and pick up different influences as I go along. I don't actually think that there is a single state in India that I haven't visited. ... Indian food is a cosmopolitan cuisine that has so many ingredients. I don't think any cuisine in the world has got so many influences the way that Indian food has. It is a very rich cuisine and is very varied. Every region in the world has their own sense of how Indian food should be perceived.

— 

Michelin stars^[72]

... it takes me back to the first Christmas I can remember, when the grandmother I hadn't yet met, who was Indian and lived in England, sent me a box. For me it still carries the taste of strangeness and confusion and wonder.

— Harold McGee, author of On Food and Cooking^[73]

Nimmatnama-i Nasiruddin-Shahi (Book of Recipes), written about 1500 C.E, documents the fine art of making Kheer, a milk based dessert of India: Select the cows carefully; to get quality milk, pay attention to what the cows eat; feed them sugar canes; use this milk to make the best Kheer. While, another popular variant is Phirni.

According to

Indian cuisine is one of the most popular cuisines across the globe.[78] In most Indian restaurants outside India, the menu does not do justice to the enormous variety of Indian cuisine available – the most common cuisine served on the menu would be Punjabi cuisine (chicken tikka masala is a very popular dish in the United Kingdom). There do exist some restaurants serving cuisines from other regions of India, although these are few and far between. Historically, Indian spices and herbs were one of the most sought after trade commodities. The spice trade between India and Europe led to the rise and dominance of Arab traders to such an extent that European explorers, such as Vasco da Gama and Christopher Columbus, set out to find new trade routes with India leading to the Age of Discovery.^[79] The popularity of curry, which originated in India, across Asia has often led to the dish being labeled as the "pan-Asian" dish.^[80]

Regional Indian cuisine continues to evolve. A fusion of East Asian and Western cooking methods with traditional cuisines, along with regional adaptations of fast food are prominent in major Indian cities.^[81]

The cuisine of

Traditional clothing in India greatly varies across different parts of the country and is influenced by local culture, geography, climate and rural/urban settings. Popular styles of dress include draped garments such as sari for women and dhoti or lungi or panche (in Kannada) for men. Stitched clothes are also popular such as churidar or salwar-kameez for women, with dupatta (long scarf) thrown over shoulder completing the outfit. Salwar is often loose fitting, while churidar is a tighter cut.^[87]

Indian women perfect their sense of charm and fashion with make up and ornaments. Bindi, mehendi, earrings, bangles and other jewelry are common. On special occasions, such as marriage ceremonies and festivals, women may wear cheerful colours with various ornaments made with gold, silver or other regional stones and gems.

History

The Sanskrit language, whatever be its antiquity, is of a wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either, yet bearing to both of them a stronger affinity, both in the roots of verbs and the forms of grammar, than could possibly have been produced by accident; so strong indeed, that no philologer could examine them all three, without believing them to have sprung from some common source, which, perhaps, no longer exists; there is a similar reason, though not quite so forcible, for supposing that both the Gothic and the Celtic, though blended with a very different idiom, had the same origin with the Sanskrit ...

— Sir William Jones, 1786^[90]

The Rigvedic Sanskrit is one of the oldest attestations of any Indo-Aryan languages, and one of the earliest attested members of the Indo-European languages. The discovery of Sanskrit by early European explorers of India led to the development of comparative Philology. The scholars of the 18th century were struck by the far reaching similarity of Sanskrit, both in grammar and vocabulary, to the classical languages of Europe. Intensive scientific studies that followed have established that Sanskrit and many Indian derivative languages belong to the family which includes English, German, French, Italian, Spanish, Celtic, Greek, Baltic, Armenian, Persian, Tocharian and other Indo-European languages.^[91]

Tamil, one of India's major classical language, descends from Proto-Dravidian languages spoken around the third millennium BCE in peninsular India. The earliest inscriptions of Tamil have been found on pottery dating back to 500 BC. Tamil literature has existed for over two thousand years^[92] and the earliest epigraphic records found date from around the 3rd century BCE.^[93]

Language families in India and its neighbouring countries. India has 22 official languages – 15 of which are Indo-European. The 2001 census of India found 122 first languages in active use. The second map shows the distribution of the Indo-European languages throughout the world.

The evolution of language within India may be distinguished over three periods: old, middle and modern Indo-Aryan. The classical form of old Indo-Aryan was sanskrit meaning polished, cultivated and correct, in distinction to Prakrit – the practical language of the migrating masses evolving without concern to proper pronunciation or grammar, the structure of language changing as those masses mingled, settled new lands and adopted words from people of other native languages. Prakrita became middle Indo-Aryan leading to Pali (the language of early Buddhists and Ashoka era in 200–300 BCE), Prakrit (the language of Jain philosophers) and Apabhramsa (the language blend at the final stage of middle Indo-Aryan). It is Apabhramsa, scholars claim,^[91] that flowered into Hindi, Gujarati, Bengali, Marathi, Punjabi and many other languages now in use in India's north, east and west. All of these Indian languages have roots and structure similar to Sanskrit, to each other and to other Indo-European languages. Thus we have in India three thousand years of continuous linguistic history recorded and preserved in literary documents. This enables scholars to follow language evolution and observe how, by changes hardly noticeable from generation to generation, an original language alters into descendant languages that are now barely recognisable as the same.^[91]

Numerous words from India entered English vocabulary during the British colonial era. bandana, bangles, bungalow and shampoo .

Sanskrit has had a profound impact on the languages and literature of India.

Odia is India's 6th classical language in addition to Sanskrit, Tamil, Telugu, Kannada and Malayalam.^[105] It is also one of the 22 official languages in the 8th schedule of Indian constitution. Oriya's importance to Indian culture, from ancient times, is evidenced by its presence in Ashoka's Rock Edict X, dated to be from 2nd century BC.^[106][107]

In addition to Indo-European and Dravidian languages, Austro-Asiatic and Tibeto-Burman languages are in use in India.^[108][109] The 2011 Linguistic Survey of India states that India has over 780 languages and 66 different scripts, with its state of Arunachal Pradesh with 90 languages.^[110]

Epics

The

The current music of India includes multiple varieties of religious, classical, folk, filmi, rock and pop music and dance. The appeal of traditional classical music and dance is on the rapid decline, especially among the younger generation.

Prominent contemporary Indian musical forms included

Painting

Cave paintings from Ajanta, Bagh, Ellora and Sittanavasal and temple paintings testify to a love of naturalism. Most early and medieval art in India is Hindu, Buddhist or Jain. A freshly made coloured floor design (Rangoli) is still a common sight outside the doorstep of many (mostly South Indian) Indian homes. Raja Ravi Varma is one of the classical painters from medieval India.

Indian architecture encompasses a multitude of expressions over space and time, constantly absorbing new ideas. The result is an evolving range of architectural production that nonetheless retains a certain amount of continuity across history. Some of its earliest production are found in the Indus Valley Civilisation (2600–1900 BC) which is characterised by well planned cities and houses. Religion and kingship do not seem to have played an important role in the planning and layout of these towns.

During the period of the

The traditional system of

In 2011, India inaugurated a privately built Buddh International Circuit, its first motor racing circuit. The 5.14-kilometre circuit is in Greater Noida, Uttar Pradesh, near Delhi. The first Formula One Indian Grand Prix event was hosted here in October 2011.^[142][143]

Indian martial arts

Among eastern states, Paika akhada is a martial art found in Odisha. Paika akhada, or paika akhara, roughly translates as "warrior gymnasium" or "warrior school".^[150] In ancient times, these were training schools of the peasant militia. Today's paika akhada teach physical exercises and martial arts in addition to the paika dance, a performance art with rhythmic movements and weapons being hit in time to the drum. It incorporates acrobatic maneuvres and use of the khanda (straight sword), patta (guantlet-sword), sticks, and other weapons.

In northern India, the

bow and the arrow to be the supreme weapons. The Dhanur Veda was first described in the 5th-century BCE Viṣṇu Purāṇa^[146] and is also mentioned in both of the major ancient Indian epics, the Rāmāyaṇa and Mahābhārata. A distinctive factor of Indian martial arts is the heavy emphasis laid on meditation (dhyāna) as a tool to remove fear, doubt and anxiety.^[152]

Indian martial arts techniques have had a profound impact on other martial arts styles across Asia. The 3rd-century BCE

Shaolin Kungfu.^[154]

Popular media

Television

Main article: Television in India

See also:

List of Indian television stations

Indian television started off in 1959 in New Delhi with tests for educational telecasts.

Mahabharat

were some among the popular television series produced. By the late 1980s more and more people started to own television sets. Though there was a single channel, television programming had reached saturation. Hence the government opened up another channel which had part national programming and part regional. This channel was known as DD 2 later DD Metro. Both channels were broadcast terrestrially.

In 1991, the government liberated its markets, opening them up to

MTV India

.

Cinema

Main article: Cinema of India

Indian cinema

A scene from Raja Harishchandra (1913), the first full-length Indian motion picture. Producer-director-screenwriter Dadasaheb Phalke, the "father of Indian cinema".

Malayalam, Marathi, Tamil, Punjabi and Telugu) constitute the broader Indian film industry

, whose output is considered to be the largest in the world in terms of number of films produced and number of tickets sold.

India has produced many cinema-makers like

Shekhar Kapoor, Hrishikesh Mukherjee, Shyam Benegal, Shankar Nag, Girish Karnad, G. V. Iyer, Mani Ratnam, and K. Balachander (see also: Indian film directors

). With the opening up of the economy in recent years and consequent exposure to world cinema, audience tastes have been changing. In addition, multiplexes have mushroomed in most cities, changing the revenue patterns.

Perceptions of Indian culture

Main article: Stereotypes of South Asians

India's diversity has inspired many writers to pen their perceptions of the country's culture. These writings paint a complex and often conflicting picture of the culture of India. India is one of the ethnically and religiously diverse countries in the world. The concept of 'Indian culture' is a very complex and complicated matter. Because Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups. It makes the realities of "Indianness" extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression "Indian" means. However, despite its vast heterogeneous composition, the creation of some sort of typical or shared Indian culture is the result of some inherent internal forces- such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy etc. and by certain historical events- such as Indian Independence Movement, Partition, wars against Pakistan etc.

According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society.^[157] This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. However, a far more powerful division is the traditional Hindu bifurcation into non-polluting and polluting occupations. Strict social taboos have governed these groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues.^[157]

Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation.^[158] In another report, Nancy Lockwood of Society for Human Resource Management, the world's largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India's 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world.^[159]

According to Amartya Sen, the India born Nobel Laureate in Economics, the culture of modern India is a complex blend of its historical traditions, influences from the effects of colonialism over centuries and current Western culture – both collaterally and dialectically. Sen observes that external images of India in the West often tend to emphasise the difference – real or imagined – between India and the West.^[160] There is a considerable inclination in the Western countries to distance and highlight the differences in Indian culture from the mainstream of Western traditions, rather than discover and show similarities. Western writers and media usually misses, in important ways, crucial aspects of Indian culture and traditions. The deep-seated heterogeneity of Indian traditions, in different parts of India, is neglected in these homogenised description of India. The perceptions of Indian culture, by those who weren't born and raised in India, tend to be one of at least three categories, writes Sen:

• Exoticist approach: it concentrates on the wondrous aspects of the culture of India. The focus of this approach of understanding Indian culture is to present the different, the strange and as Hegel put it, "a country that has existed for millennia in the imaginations of the Europeans."
• Magisterial approach: it assumes a sense of superiority and guardianship necessary to deal with India, a country that James Mill's imperialist history thought of as grotesquely primitive culture. While great many British observers did not agree with such views of India, and some non-British ones did, it is an approach that contributes to some confusion about the culture of India.
• Curatorial approach: it attempts to observe, classify and record the diversity of Indian culture in different parts of India. The curators do not look only for the strange, are not weighed by political priorities, and tend to be more free from stereotypes. The curatorial approach, nevertheless, have an inclination to see Indian culture as more special and extraordinarily interesting than it actually may be.

The curatorial approach, one inspired by systematic curiosity for the cultural diversity of India within India, is mostly absent.

Susan Bayly, in her book, observes that there is considerable dispute in India and Orientalist scholars on perceived Indian culture. She acknowledges that many dispute claims of pervasiveness of caste and strict social hierarchy in modern India. Bayly notes that much of the Indian subcontinent was populated by people for whom the formal distinctions of caste and strict social hierarchies were of only limited importance in their lifestyles.^[161]

According to Rosser, an American sociologist, Americans of South Asian origins feel the Western perception of the culture of India has numerous stereotypes. Rosser notes that the discourse in much of the United States about the culture of India is rarely devoted to independent India. People quickly make sweeping and flawed metaphysical assumptions about its religion and culture, but are far more circumspect when evaluating civil society and political culture in modern India. It is as if the value of South Asia resides only in its ancient contributions to human knowledge whereas its pathetic attempts to modernise or develop are to be winked at and patronised.^[162] Rosser conducted numerous interviews and summarised the comments. The study reports a stark contrast between Western perceptions of the culture of India, versus the direct experience of the interviewed people. For example:

The presentation of South Asians is a standard pedagogic approach which runs quickly from the "Cradle of Civilisation"—contrasting the Indus Valley with Egypt and Mesopotamia—on past the Aryans, who were somehow our ancestors— to the poverty stricken, superstitious, polytheistic, caste ridden Hindu way of life ... and then somehow magically culminates with a eulogy of Mahatma Gandhi. A typical textbook trope presents the standard Ancient India Meets the Age of Expansion Approach with a colour photo of the Taj Mahal. There may be a side bar on ahimsa or a chart of connecting circles graphically explaining samsara and reincarnation, or illustrations of the four stages of life or the Four Noble Truths. Amid the dearth of real information there may be found an entire page dedicated to a deity such as Indra or Varuna, who admittedly are rather obscure vis-à-vis the beliefs of most modern Hindus.

— A South Asian in America^[162]

Miscellaneous

In certain Indian cultures, Jagaran (or Jagara) is the act of intentionally staying awake.^[163]

See also

• North Indian Culture
• South Indian culture
• Culture of the Indian subcontinent
• Etiquette of Indian dining
• Indian religions
• Lists of Indians by state
• South Asian ethnic groups
• Atithi Devo Bhav
• Cultural Zones of India
• Glossary of Indian culture

Notes

References

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92. ^ Zvelebil 1992, p. 12 harvnb error: no target: CITEREFZvelebil1992 (help): "... the most acceptable periodisation which has so far been suggested for the development of Tamil writing seems to me to be that of A Chidambaranatha Chettiar (1907–1967): 1. Sangam Literature – 200BC to AD 200; 2. Post Sangam literature – AD 200 – AD 600; 3. Early Medieval literature – AD 600 to AD 1200; 4. Later Medieval literature – AD 1200 to AD 1800; 5. Pre-Modern literature – AD 1800 to 1900"
93. ^ Maloney 1970, p. 610 harvnb error: no target: CITEREFMaloney1970 (help)
94. ^ Hobson-Jobson: The words English owes to India M.J. Campion, BBC News (11 July 2012)
95. ^ Hobson-Jobson: A Glossary of Colloquial Anglo-Indian Words and Phrases Yule and Burnell (1903);
    • For Anglo-Indian word database: Digital Searchable Version at University of Chicago
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96. ^ ^{a b} Stall 1963, p. 272 harvnb error: no target: CITEREFStall1963 (help)
97. ^ Chatterji 1942 harvnb error: no target: CITEREFChatterji1942 (help), cited in Stall 1963, p. 272 harvnb error: no target: CITEREFStall1963 (help)
98. ^ Shah 1998, p. 11 harvnb error: no target: CITEREFShah1998 (help)
99. ^ Keith 1998, p. 187 harvnb error: no target: CITEREFKeith1998 (help)
100. ^ Kamath (2001), p. 5–6
101. ^ (Wilks in Rice, B.L. (1897), p490)
102. ^ Pai and Narasimhachar in Bhat (1993), p103
103. ^ Iravatham Mahadevan. "Early Tamil Epigraphy from the Earliest Times to the Sixth Century AD". Harvard University Press. Retrieved April 2007. {{cite web}}: Check date values in: |accessdate= (help)
104. ^ The word Isila found in the Ashokan inscription (called the Brahmagiri edict from Karnataka) meaning to shoot an arrow is a Kannada word, indicating that Kannada was a spoken language in the 3rd century BCE (Dr. D.L. Narasimhachar in Kamath 2001, p5)
105. ^ Odia gets classical language status The Hindu
106. ^ Schwarzschild (1972), Some Unusual Sound-Changes in Prākrit, Journal of the American Oriental Society, pp 100–104
107. ^ Dash (2012,. Soma-vamsi yayati in tradition and medieval Oriya literature, Studies in History, 28(2), pp 151–177
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110. ^ Language survey reveals diversity, The Hindu, Shiv Sahay Singh (July 22, 2013)
111. ^ Dutt 2004 harvnb error: no target: CITEREFDutt2004 (help), p.198
112. ^ Brockington 2003 harvnb error: no target: CITEREFBrockington2003 (help)
113. ^ Brockington (1998, p. 26)
114. ^ Van Buitenen; The Mahabharata – 1; The Book of the Beginning. Introduction (Authorship and Date)
115. ^ "Natyashastra" (PDF). Sanskrit Documents.
116. ^ ^{a b} Coormaraswamy and Duggirala (1917). "The Mirror of Gesture". Harvard University Press. p. 4.
117. ^ Natalia Lidova 2014.
118. ^ Tarla Mehta 1995, pp. xxiv, 19–20.
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123. Māni Mādhava Chākyār (1996). Nātyakalpadrumam
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124. ^ K. A. Chandrahasan, In pursuit of excellence (Performing Arts), "The Hindu", Sunday 26 March 1989
125. ^ Mani Madhava Chakkyar: The Master at Work (film- English), Kavalam N. Panikar, Sangeet Natak Akademi, New Delhi, 1994
126. ISBN 978-0-8240-4946-1
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129. ^ A Study of Dattilam: A Treatise on the Sacred Music of Ancient India, 1978, p. 283, Mukunda Lāṭha, Dattila
130. ^ "Plans to start India music awards". BBC News. 10 December 2009. Retrieved 2 May 2010.
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134. ^ "No records to state hockey as national game". Hindustan Times. 2 August 2012. Retrieved 1 March 2013.
135. ^ ^{a b} S Gooptu (2004). "Cricket or cricket spectacle? Looking beyond cricket to understand Lagaan". The International Journal of the History of Sport. Taylor & Francis.
136. ^ ^{a b} Amy Karafin; Anirban Mahapatra (2009). South India. Lonely Planet. p. 69.
137. ^ "Mohun Bagan vs East Bengal: India's all-consuming rivalry". FIFA. Archived from the original on 22 November 2011. Retrieved 7 December 2011. {{cite web}}: Unknown parameter |deadurl= ignored (|url-status= suggested) (help)
138. ^ Leibs (2004), p. 92
139. ^ Robinson & Estes (1996), p. 34
140. OCLC 13472872
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141. ^ Bird 1893, p. 63
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148. ^ ^{a b} Raj, J. David Manuel (1977). The Origin and the Historical Developlment of Silambam Fencing: An Ancient Self-Defence Sport of India. Oregon: College of Health, Physical Education and Recreation, Univ. of Oregon. pp. 44, 50, 83.
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Bibliography

• Natalia Lidova (2014). "Natyashastra". Oxford University Press.
  doi:10.1093/obo/9780195399318-0071. {{cite journal}}: Cite journal requires |journal= (help); Invalid |ref=harv (help
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• Natalia Lidova (1994). Drama and Ritual of Early Hinduism. Motilal Banarsidass.
  ISBN 978-81-208-1234-5
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• Williams, Drid (2004). "In the Shadow of Hollywood Orientalism: Authentic East Indian Dancing" (PDF). Visual Anthropology. 17 (1). Routledge: 69–98.
  doi:10.1080/08949460490274013. {{cite journal}}: Invalid |ref=harv (help
  )
• Tarla Mehta (1995). Sanskrit Play Production in Ancient India. Motilal Banarsidass.
  ISBN 978-81-208-1057-0. {{cite book}}: Invalid |ref=harv (help
  )
• Emmie Te Nijenhuis (1974). Indian Music: History and Structure. BRILL Academic.
  ISBN 90-04-03978-3. {{cite book}}: Invalid |ref=harv (help
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• Kapila Vatsyayan (2001). Bharata, the Nāṭyaśāstra. Sahitya Akademi.
  ISBN 978-81-260-1220-6. {{cite book}}: Invalid |ref=harv (help
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• Kapila Vatsyayan (1977). Classical Indian dance in literature and the arts. Sangeet Natak Akademi.
  OCLC 233639306., Table of Contents
• Public Broadcasting System, USA (2008). The story of India – history and culture
• Sharma, Ram Sharan (2005),
  ISBN 978-0-19-568785-9
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• Bajpai, Shiva (2011). The History of India – From Ancient to Modern Times, (Himalayan Academy Publications (Hawaii, USA),
  ISBN 978-1-934145-38-8
  )
• A.L. Basham, The Wonder That was India,
  ISBN 0-330-43909-X
  , Picador London
• Auboyer, Jeannine (2002). Daily Life in Ancient India, from 200 BC to 700 AD. (originally published in French in 1961), Phoenix Press, London
  ISBN 1-84212-591-5
• Dalmia, Vasudha and Rashmi Sadana (editors), The Cambridge Companion to Modern Indian Culture, Cambridge University Press,
  ISBN 978-0-521-51625-9
• Grihault, Nicki. Culture Smart! India: A Quick Guide to Customs and Etiquette.
  ISBN 1-85733-305-5
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• Henderson, Carol E. (2002). Culture and Customs of India. Greenwood Publishing Group.
  ISBN 0-313-30513-7
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• ISBN 0-7493-9920-1
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• Nilakanta Sastri, A history of South India from prehistoric times to the fall of Vijayanagar, Oxford University Press,
  ISBN 0-19-560686-8
• ISBN 0-14-010480-1
• Patra, Avinash (2012), The Spiritual Life and Culture of India, Oxford University Press, England.

External links

Wikimedia Commons has media related to Culture of India.

• Ministry of Culture, Government of India, Links to some cultural sites and available grants for understanding the cultural diversity of India
• India and World Cultural Heritage A UNESCO site describing cultural heritage sites of India
• India's intangible cultural heritage Another UNESCO site dedicated to Indian dance and other cultural heritage