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Indigenous Indo-Aryans and the Rigveda is a journal article authored by Sanskrit scholar Nicholas Kazanas in the
Along with Bryant's 2005 volume
Background
The normative theory of the appearance of the
Nicholas Kazanas, a Sanskrit scholar at the Greek institution Ominos Meleton,
Summary
The main thesis of the article is that the Indo-Aryans are "indigenous" to India, having been present there at least since 4500 BC or, possibly, since 7000 BC. The Rigveda is said to be from the 4th millennium BC and perhaps before. India is also said to be the cradle of the Indo-European language family, all other languages having spread from there to their respective places.[8]
Commentaries
Commentaries were included in the Journal from
D. P. Agarwal
In his commentary,-like postures. If the Indus civilisation was itself Vedic, it would be hard to account for these features. A "drastically new settlement pattern" emerges after the decline of the Indus civilisation, with new agricultural innovations, disorganisation of international trade, drastic changes in social fabric and new cultural traits, which have to be attributed to new elements.
E. E. Kuzmina
Elena Efimovna Kuzmina is a senior Russian archaeologist who spent a large part of her career investigating the origin of Indo-Iranians, publishing a seminal book on the topic.[11]
In her commentary,
She notes that the Indo-Iranians were familiar with
Wheeled transport originated in Western Asia and spread to the pastoralists of the steppes in the 4th-3rd millennia BC, leading to the break-up of the continuum of the Indo-European dialects. This provides a terminus post quem for the arrival of Indo-Aryans in India. Secondly, spoked-wheel
Paleo-zoologists established that the horse was
An important argument against the thesis of the Indian origin for the Aryans is that the
Countering Kazanas' argument that there is no evidence of the migration of Indo-Aryans to India, Kuzmina notes that the Indo-Aryans produced hand-made ritual vessels (kumbha), which have analogies only in the
J. P. Mallory
Edwin Bryant
Richard H. Meadow
Richard H. Meadow is the Director of the Zooarchaeology Laboratory at the Peabody Museum of the Harvard University, who has been involved in excavation of Indus Valley Civilization sites since 1974.[22] In his commentary,[23] ...
Martin Huld
Martin Huld is an Indo-European linguist at the California State University in Los Angeles.[24] In his commentary,[25] ...
Michael Witzel
Asko Parpola
Asko Parpola is a Professor Emeritus of Indology at the University of Helsinki, who is acknowledge as the world's expert on the Indus script.[28] In his commentary[29], ...
Stefan Zimmer
Stefan Zimmer is an Indo-European linguist at the University of Bonn.[30]
In his commentary,
Zimmer notes that the Rigvedic hymns should be regarded as religious poetry, not historical records. The theories of the Indo-European languages are based on their comparative grammar, developed over 180 years, by recognising the principles of language change according to sound-laws that have stood the test of time. Kazanas is quick to dismiss the linguistics-based theories because he is not competent in the field. He preaches the principle "the people or culture that has preserved most ceteris paribus has moved least," which is easily countered by examples such as the Icelandic, Spanish versus Italian or the Alemannic German.[33]
Kazanas gives utmost importance to archaeoastronomy, citing the thesis "heaven does not lie." Zimmer agrees that archaeoastronomy can indeed be a very useful tool for dating historical events, but it is of doubtful significance when applied to religious texts.[34]
Historical comparative linguistics would have no insurmountable problems if the Urheimat of the Indo-Europeans were to be in northern India. However, the thesis has been abandoned for being highly unlikely. The reconstructed proto-Indo-European language suggests an environment quite different from India. Moreover, since the language has undergone significant innovations in reaching Sanskrit, it is unlikely all that all such transformations were localised to India.[35]
References
- ^ Bryant & Patton 2005.
- ^ Anthony 2007.
- ^ Bryant 2001, p. 7.
- ^ Home page of Nicholas Kazanas, Ominos Meleton
- ^ Kazanas 2001.
- ^ Kazanas 2002.
- ^ Kazanas 2003.
- ^ Zimmer 2002, p. 401.
- ^ Mallory 2002a, p. 274.
- ^ Agarwal 2002.
- ^ Kuzmina 2007.
- ^ Kuzmina 2002.
- ^ Kuzmina 2002, p. 365.
- ^ Kuzmina 2002, p. 366.
- ^ Kuzmina 2002, pp. 366–367.
- ^ Kuzmina 2002, pp. 367–368.
- ^ Kuzmina 2002, pp. 368–369.
- ^ Kuzmina 2002, pp. 369–370.
- ^ Mallory 2002.
- ^ Bryant 2001.
- ^ Bryant 2002.
- ^ Richard H. Meadow, Harappa.com
- ^ Meadow 2002.
- ^ Home page of Martin Huld, California State University, Los Angeles
- ^ Huld 2002.
- ^ Witzel, Michael (2001). "Autochtonous Aryans?". Electronic Journal of Vedic Studies. 7 (3): 3–107.
- ^ Witzel 2003.
- ^ Asko Parpola, Harappa.com
- ^ Parpola 2002.
- ^ Stefan Zimmer, University of Bonn
- ^ Zimmer 2002.
- ^ Zimmer 2002, pp. 401–402.
- ^ Zimmer 2002, pp. 402–403.
- ^ Zimmer 2002, p. 404.
- ^ Zimmer 2002, pp. 406–407.
Sources
- ISBN 0-19-513777-9
- ISBN 978-9004160545.
Bibliography
- Kazanas, N. (2001). "Indo-European deities and the Rigveda". Journal of Indo-European Studies. 29 (3 & 4): 257–293.
- Mallory, J. P. (2002). "Editor's Note: The Indo-Aryan Migration Debate". Journal of Indo-European Studies. 30 (3 & 4): 273–274.
- Kazanas, N. (2002). "Indigenous Aryans and the Rigveda". Journal of Indo-European Studies. 30 (3 & 4): 275–334.
- Agarwal, D. P.(2002). "Comments on 'Indigenous Indo-Aryans and the Rigveda'". Journal of Indo-European Studies. 30 (3 & 4): 335–340.
- Bryant, Edwin(2002). ""Somewhere in Asia and No More": Response to 'Indigenous Indo-Aryans and the Rgveda' by N. Kazanas". Journal of Indo-European Studies. 30 (3 & 4): 341–352.
- Huld, Martin E. (2002). "Linguistic Science, Truth and the Indocentric Hypothesis". Journal of Indo-European Studies. 30 (3 & 4): 353–363.
- Kuz'mina, E. E.(2002). "Comments on Kazanas' 'Indigenous Indo-Aryans and the Rigveda'". Journal of Indo-European Studies. 30 (3 & 4): 365–373.
- Mallory, J. P. (2002). "Indigenous Indo-Aryans: The Preservation and Total Distribution Principles". Journal of Indo-European Studies. 30 (3 & 4): 375–387.
- Meadow, Richard H. (2002). "A Note on the Horse in Pre- and Proto-historic South Asia: A Comment on Kazanas". Journal of Indo-European Studies. 30 (3 & 4): 389–393.
- Parpola, Asko (2002). "Comments on 'Indigenous Indo-Aryans and the Rigveda'". Journal of Indo-European Studies. 30 (3 & 4): 395–399.
- Zimmer, Stefan (2002). "The Easy Way to Truth: "Heaven does not Lie"". Journal of Indo-European Studies. 30 (3 & 4): 401–409.
- Witzel, Michael (2003). "Ein Fremdling im Rgveda". Journal of Indo-European Studies. 31 (1 & 2): 107–185.
- Kazanas, N. (2003). "Final Reply". Journal of Indo-European Studies. 31 (1 & 2): 187–240.
Further reading
- Witzel, Michael (2001), "Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts" (PDF), Electronic Journal of Vedic Studies' (EJVS) 7-3, Pp 1-93
External links
- Landmarks mapped on the OpenStreetMap: Danube, Dniester, Dnieper, Volga, Belaya (southern Ural), Sintashta, Ural watershed
Category:2002 works Category:Academic journal articles Category:Indo-European