Mohenjo Daro, or "Mound of the Dead" is an ancient Indus Valley Civilization city that flourished between 2600 and

1900 BCE. It was one of the first world and ancient Indian cities. The site was discovered in the 1920s and lies in Pakistan's Sindh province. Harappa is an archaeological site in Punjab, northeast Pakistan, about 35 km (22 mi) west of Sahiwal. The site takes its name from a modern village located near the former course of the Ravi River. The current village of Harappa is 6 km (4 mi) from the ancient site. Although modern Harappa has a train station left from the British times, it is today just a small (pop. 15,000) crossroads town. The site of the ancient city contains the ruins of a Bronze Age fortified city, which was part of the Cemetery H culture and the Indus Valley Civilization, centered in Sindh and the Punjab. The city is believed to have had as many as 23,500 residentsconsidered large for its time. The ancient city of Harappa was greatly destroyed under the British Raj, when bricks from the ruins were used as track ballast in the making of the Lahore-Multan Railroad. History The Indus Valley Civilization (also known as Harappan culture) has its earliest roots in cultures such as that of Mehrgarh, approximately 6000 BCE. The two greatest cities, Mohenjo-daro and Harappa, emerged circa 2600 BCE along the Indus River valley in Punjab and Sindh.[4] The civilization, with a writing system, urban centers, and diversified social and economic system, was rediscovered in the 1920s after excavations at Mohenjo-daro (which means "mound of the dead") in Sindh near Sukkur, and Harappa, in west Punjab south of Lahore. A number of other sites stretching from the Himalayan foothills in east Punjab, India in the north, to Gujarat in the south and east, and to Balochistan in the west have also been discovered and studied. Culture and economy Indus Valley civilization was mainly an urban culture sustained by surplus agricultural production and commerce, the latter including trade with Sumer in southern Mesopotamia. Both Mohenjo-daro and Harappa are generally characterized as having "differentiated living quarters, flat-roofed brick houses, and fortified administrative or religious centers."[7] Although such similarities have given rise to arguments for the existence of a standardized system of urban layout and planning, the similarities are largely due to the presence of a semi-orthogonal type of civic layout, and a comparison of the layouts of Mohenjo-daro and Harappa shows that they are in fact, arranged in a quite dissimilar fashion. The chert weights and measures of the Indus Valley Civilization, on the other hand, were highly standardized, and conform to a set scale of gradations. Distinctive seals were used, among other applications, perhaps for identification of property and shipment of goods. Although copper and bronze were in use, iron was not yet employed. "Cotton was woven and dyed for clothing; wheat, rice, and a variety of vegetables and fruits were cultivated; and a number of animals, including the humped bull, were domesticated,"[7] as well as "tribes domesticated fowl for fighting".[8] Wheel-made potterysome of it adorned with animal and geometric motifshas been found in profusion at all the major Indus sites. A centralized administration for each city, though not the whole civilization, has been inferred from the revealed cultural uniformity; however, it remains uncertain whether authority lay with a commercial oligarchy. Archaeology

By far the most exquisite and obscure artefacts unearthed to date are the small, square steatite (soapstone) seals engraved with human or animal motifs. A large number of seals have been found at such sites as Mohenjo-Daro and Harappa. Many bear pictographic inscriptions generally thought to be a form of writing or script. Despite the efforts of philologists from all parts of the world, and despite the use of modern cryptographic analysis, the signs remain undeciphered. It is also unknown if they reflect proto-Dravidian or other non-Vedic language(s). World is a common name for the whole of human civilization, specifically human experience, history, or the human condition in general, worldwide, i.e. anywhere on Earth. World history is commonly understood as spanning the major geopolitical developments of about five millennia, from the first civilizations to the present. World population is the sum of all human populations at any time; similarly, world economy is the sum of the economies of all societies (all countries), especially in the context of globalization. Terms like world championship, gross world product, world flags etc. also imply the sum or combination of all current-day sovereign states. Geography is the science that studies the lands, the features, the inhabitants, and the phenomena of the Earth. A literal translation would be "to describe or write about the Earth". The first person to use the word "geography" was Eratosthenes (276-194 BC). Four historical traditions in geographical research are the spatial analysis of the natural and the human phenomena (geography as the study of distribution), the area studies (places and regions), the study of the man-land relationship, and the research in the earth sciences. Nonetheless, the modern geography is an all-encompassing discipline that foremost seeks to understand the Earth and all of its human and natural complexitiesnot merely where objects are, but how they have changed and come to be. Geography has been called "the world discipline" and "the bridge between the human and the physical science". Geography is divided into two main branches: the human geography and the physical geography. The modern world is increasingly a global world. The ways of thinking needed to live in it must also become global. This means we must learn to think inclusively rather than exclusively. History must become more than the history of particular nations or particular cultures. Eventually, it must become the history of human beings. And even more than that ... it must become the history of the world and the Universe we inhabit. In HIST 112, we make a first attempt to see what a modern global history would look like. Once we start trying to construct such a history, we soon find that, though its details and approaches are those of the twentieth century, its shape and its aims are very similar to those of traditional Creation Myths. This is no accident for, like traditional Creation Myths, the aim of a modern global history is to help us align ourself with the Universe by understanding our place in Time and Place, and in the larger scheme of all things.