Clarifying Two Misconceptions

First up, I want to admit that I been a harsh critic of Pakistan Army’s interference in political matters, their gross inefficiency during all the wars that they fought (and lost), their myopic worldview and land grabbing in the garb of ‘National Security’. However, I believe that two very common misconceptions about our army need to be addressed.

  1. While talking about General Zia, an Islamist dictator who ruled Pakistan for eleven years (1977-88), many people refer to his role in the ‘Black September’ events from 1970. If you try to look this up on the internet, there are conflicting stories about his involvement. What we know for sure is that he was stationed in Jordan as part of a military training mission (Read here) sent by Pakistan in the aftermath of the 1967 Arab-Israel war. The Deputy Chief of Mission (DCM) in Amman at the time was Mr. Tayyab Siddiqui. According to an article he wrote in 2010, (Read here)

“Following the June 1967 military debacle, the Arabs requested Pakistan for military training. Pakistan sent training contingents to Syria, Jordan and Iraq.”

In August-September 1970, the Palestinians, aided by the Syrians, revolted against the Hashemite Kingdom of Jordan. During the battle, the Commanding Officer (CO) of a Jordanian infantry unit deserted. King Hussain asked Brigadier Zia to take charge of that unit temporarily. Zia sought permission from the embassy where Mr. Siddiqui established contact with Secretary Defence, Mr. Ghiasuddin. Ghias’s comments are the most cringe-worthy issue in this whole affair. He cabled Amman that

“We had [performed] Istikhara, Hashmite Kingdom’s star is ascendant. Go ahead. Follow king’s commands.”

In Ambassador Siddiqui’s words:

“That the foreign and defence policy of Pakistan was formulated not on a dispassionate analysis of the situation but on the dubious religious invocation still amazes me”.

Zia took temporary charge of the unit but before any fighting could take place, the Syrians withdrew and the offensive ended. Later on, Zia developed contacts with Palestinian leadership and was not accused of being the ‘Butcher of Palestinians’ by any Palestinian fighter. In fact, Yasser Arafat visited Pakistan three times during Zia’s regime.

2. You might have seen a picture of a soldier inspecting a Bengali man’s Dhoti, from 1971. That is provided as a proof that Army folks there used to inspect Bengali men’s genitals to decide if they were Muslim or not (based on circumcision status). While the Pakistan Army indulged in some of the worst atrocities against the Bengalis, this picture is not a valid evidence.

This picture was taken by Indian photographer Kishor Parekh. In an interview, his son Swapan Parekh mentioned that it was a photograph of Indian army personnel checking the [Bengali] collaborators for weapons. The caption in Kishor Parekh’s book validates this backstory.

Aryan Migration and its Discontents

The debate about the origins of the “Aryans” and their arrival in India has flared up again, this time triggered by new genetic findings that appear to confirm beyond any reasonable doubt that large numbers of Indo-Europeans herders migrated into the Indian subcontinent about 4000 or so years ago.  Razib Khan (one of the best informed and unbiased bloggers on this topic) has written in detail about this topic in several posts, the most recent of which is here. I am not going to go into the genetics or the details, I just wanted to recap the story in very simple layperson outline and focus mostly on some of the politics around this topic. My basic argument is that the Hindutvadi reaction to the political uses of “Aryan Invasion Theory” is relatively justified, but opting to take a stand against population genetics and common sense in the form of a relatively recently concocted (and very unlikely) “Out of India” (OIT) theory is an unfortunate and self-defeating mistake.

The Indo-Europeans who migrated into India were one of several migratory stream that, between 4000-2000 BCE, spread in all directions out of the Pontic Steppe (what is now Eastern Ukraine and Southern Russia, North and North-East of the Black Sea). They were cattle herding, horse breeding steppe dwellers who, like practically all other human populations, were themselves a product of the layers of human settlement and migration that have woven the intricate net of human racial groups since the first emergence of modern humans in Africa. They were also a very successful, capable and warlike people who had developed light, fast, spoke-wheeled chariots (and possibly, the composite bow) that were the wonder weapon of their time.

Continue reading “Aryan Migration and its Discontents”

The Qatar Crisis

From Dr Hamid Hussain

Qatar’s Dilemma
“Everyone is critical of the flaws of others, but blind to their own.” Arab Proverb

On June 05, 2017, Saudi Arabia, Egypt, Bahrain and United Arab Emirates (UAE) severed diplomatic relations with Qatar and also placed land and air embargo. This move came as a surprise to many as this immediately followed U.S. President Donald Trump’s high profile visit to Saudi Arabia where most heads of Muslim countries gathered. The simmering differences between Qatar and its Arab neighbors reached the boiling point resulting in the June shock therapy.
Qatar is a small country but in the last two decades it has gradually shown its presence on the international diplomatic scene. Qatar began its foreign policy as a broker of negotiations and mediator of conflicts. This combined with softer image of involvement in humanitarian and cultural interactions increased its profile and earned genuine respect. However, in the last few years, it got directly involved in armed conflicts resulting in negative fallout. Continue reading “The Qatar Crisis”

The pork episode of Master of None

The Aerogram has a piece out, Bacon & (Un)Belief: Religion & American Secularism in Master of None, which reviews The Master of None episode about religion. I kind of agree that it was a little unbelievable in relation to his cousin, and how quickly he became a porkoholic (I don’t think pork is superior to chicken, but that’s a matter of taste).

That being said I think it is important to note a personal aspect of Aziz Ansari’s relationship to religion. Here’s a correction to an article in The New York Times profiling Aziz:

In an earlier version of this article, Michael Schur, the co-creator of “Parks and Recreation,” partly described Mr. Ansari as a Muslim. Mr. Ansari describes himself as an atheist.

Aziz Ansari does not define himself from what I can tell as a bad or liberal Muslim. He says he’s not religious. He happens to be a guy who is an atheist, a very negatively viewed group, who is from a Muslim background, a very negatively viewed group. That is one way we have a lot in common.

Also, I had a bacon experience very similar to Aziz. Though in my case it was at a friend’s house where they were Hindus from West Bengal, and my friend was having bacon. My mom came over and I had a piece of bacon in my mouth. She was a little chagrined. She said I’m not supposed to eat pork products and not to do it again.

In general I still don’t eat much pork and ham. But I really love bacon, and have no problem with pork sausages.

Hasan Minhaj and Aziz Ansari: your race defines you and it doesn’t

Today I watched Homecoming King, a comedy show by Hasan Minhaj. Honestly I wasn’t going to watch it, because Minhaj’s political schtick at The Daily Show was not geared toward someone like me. That is, it’s funny to laugh along with him, but it is much easier if you agree with him politically. To me this is a major contrast with Aziz Ansari, who probably shares most of the politics of Minhaj, but who does not seem to foreground it as much.

Some of this is happenstance. Minhaj blew up on The Daily Show, which focused on politics with a liberal slant. Ansari became more well known through episodic television. That’s going to impact the sort of comedy they put out there.

But after watching Minhaj outside of The Daily Show context, and comparing his routine to Aziz Ansari’s (I’ve also watched much of Master of None), I think it is notable how differently they come off despite the likelihood that on the fundamentals they probably agree about much in American society. In short, Minhaj’s experience and recollection of racism seems much more raw to me than Ansari, who seems to have taken it more in stride.

I was encouraged to watch Homecoming King  in part because Minhaj grew up in Davis, California. I lived there for five years and one of my closest friends during my undergraduate years is a Davis native. In fact I went to her wedding in Davis during Minhaj’s senior year in high school. The centerpiece of Homecoming King happens to be about an event before prom which involved racism of a subtle but hurtful form that traumatized him in a very deep fashion. He’s talked about this incident extensively so you can Google it. But it colors all of Homecoming King.

But there are some differences between Ansari and Minhaj which I think require highlighting. Ansari is 5’6 feet tall, while Minhaj is 6’0 feet tall. Ansari is also darker-skinned, and I think I can say he is less conventionally attractive than Minhaj (readers who are attracted to men can correct me here). Finally, Minhaj grew up in very liberal Davis, California, situated between the Bay Area and Sacramento. Ansari grew up in a small town in South Carolina. I suspect that Ansari probably faced more racism than Mihnaj when he was growing up if I had to bet.

And yet of the two Aziz Ansari seems to be less deeply impacted by the banal ubiquity of white American racism. He acknowledges that it exists, sometimes in a pointed fashion. But he does not seem to let it define him.

In  Homecoming King Minhaj’s trauma from his abortive relationship with a white girlfriend scars him so much that he says he could not date white girls after that. I’m sure Ansari has experienced some level of racism against him on the dating scene. Especially in the South where when he was growing up interracial relationships were probably more taboo than in Davis. It comes up a few times in Master of None, but it’s not defining in any way. He keeps on trying to find someone he can connect with no matter their race, even if “on paper” they should be out of reach for a short dark-skinned guy.

Finally, this is a minor thing, but Ansari is more explicitly disconnected from his Muslim background. He has stated he is an atheist to the media. One episode of Master of None involves him eating pork in front of his parents. Minhaj in contrast seems to own his Muslim identity much more (albeit, of a very liberal cultural variety).

Rather than being exemplars of young brown men in the United States, the subtle differences between Ansari and Minhaj show that there isn’t one way to be brown, and that we aren’t impacted in the same way by how society views us. Like Minhaj I went to high school where I was the only brown kid. Also, like Minhaj I was called Saddam Hussein. Unlike Minhaj my town was overwhelmingly conservative, while his was overwhelmingly liberal. While my town was over 90 percent white (actually more than 95 percent when I went to high school since I’m about 10 years older than Minhaj), his was about 70 percent white. What was the difference between us? A lot of it comes down to personality.

Some liberals of a minority background feel besieged by the white majority. In contrast, many of us who are more conservative accept racism is part of life, but move on, and don’t believe it is as determinative as liberals assert. Much of this comes down to personality differences, rather than race differences. Minhaj and Ansari are both successful politically liberal Indian American comedians from a Muslim background. But how they experienced American society and present themselves still differs because they are still individuals with all the differences that entails.

Indian genetics, part n of many

I put up close to definitive piece for me in relation to South Asian historical population genetics. At least until new research is published. I did leave out some stuff about my own vague thoughts…but I think the takeover of Hattian and Hurrian cultures by the Nesha (Hittites) and Haryannu (Mitanni) have something to teach us….

On the “Aryan” debate – the linguistics POV

There has been a recent flurry of activity online (mostly on Twitter and mostly by Indian Twitter trolls, not counting yours truly) around the Aryan invasion/migration issue sparked by one piece in particular – namely written by Mr Tony Joseph in the Hindu. The original piece can be accessed here. Since I have a few substantive points to make from a linguistics standpoint, and lacking any expertise in genetics whatsoever I will focus of the former.

The controversy, dating back to the colonial period and weighed down by a lot of colonial baggage, has essentially been around the origin of the various peoples of India, primarily in the North & the North-West. The idea that the basis of what we now call Hindu (or more generally Indic) culture is actually European in origin (and brought to India via the Aryans) was first mooted during the colonial period. With the expansion of the British Empire, British orientalists starting from Sir William Jones (one of the founders of IE linguistics and founder of the Royal Asiatic Society in Calcutta) and followed by people like James Prinsep (decipherer of the Kharoshthi and Brahmi scripts), Sir Marc Aurel Stein, Sir Olaf Caroe, Col James Tod, Alexander Cunningham and the suchlike, came to India and contributed to this general theme in various ways. Note that most, if not all, of them were first-rate scholars of history and driven by a genuine desire to research their subject with due diligence. However, even the best researcher has a context in which (s)he operates and for these colonial historians the idea of an exogenous origin of Indian culture had a strong pull. Furthermore, all this historical research work done on the general topic of the “Aryan invasion” was, by necessity, devoid of any substantiation by population genetics – simply because the field was not invented until the 1930s. The idea of noble Aryan invaders of the hoary past who brought civilization to barbarians clearly resonated with the 20th century Fascist regimes* too, who imbibed a half-arsed notion of Aryan-ness and usage of symbolism like the Swastika, also from Sanskrit svastikaH, a compound (or samAs) form of the phrase su-asti-karoti iti (lit. good-is-doing that).

It is the linguistic and cultural notion of what Aryahood really is (the old problem) that I am interested in. While population genetics can certainly shed some light on magnitude and timing of population transfers into the Indian subcontinent, it really cannot say very much about cultural and linguistic development because that information is not encoded in our DNA but rather in our literature, in our everyday language and to some extent in our socio-religious traditions.

did Indo-European language speakers, who called themselves Aryans, stream into India sometime around 2,000 BC – 1,500 BC when the Indus Valley civilisation came to an end, bringing with them Sanskrit and a distinctive set of cultural practices? Genetic research based on an avalanche of new DNA evidence is making scientists around the world converge on an unambiguous answer: yes, they did.

Therefore, when Mr Joseph answers the second clause of his question in a ringing affirmative based on genetic evidence, he is on really thin ice. Did these self-avowed Aryans (henceforth Arya, as that is the correct Sanskrit term) actually bring Sanskrit with them? Can they be called outsiders in any meaningful sense? Is the oldest extant literature composed by people who self-designated as Arya non-Indian? The answer is an emphatic no! to all three questions.

  • Let’s start with the they-brought-Sanskrit-with-them spiel first. It is well-hypothesized that Proto-Indo-Iranian (the putative ancestor of the Indic and Iranian language families) split off from Proto-Indo-European around 2500-2000 BCE, quite possibly a result of a drawn-out process of a feudal elite immigrating, influencing or inter-marrying with tribal chieftains across Central Asia. These people clearly had a technological edge in horse domestication and use of horses yoked (cf. Skt. yoga, lit. to join together, past-participle yukt) to chariots (Skt. ratha cognate with Latin rota or Old Saxon rath, i.e. wheel). The process of largely cultural transmission took around a good 500-1000 years, before we can date use of Sanskrit in India from ~1500 BCE.

Does that mean Sanskrit isn’t native to India? Of course not. Languages aren’t things fixed in time and space, but evolving speech patterns. What we call (Vedic or pre-Classical) Sanskrit is a time snapshot of the language of Northern India and (what is now) Pakistan from around 1500 BCE (composition of the earliest Veda) to roughly 500 BCE (roughly contemporaneous with Panini) with a strong local substrate effect visible all through this period. This implies that whenever the native speakers of the old substrate language switched to a newer one, it was long before the existence of speech forms we now label Sanskrit, and Sanskrit itself evolved entirely on the subcontinent. Saying that Sanskrit is exogenous to India is as foolish as claiming that French is exogenous to France – which is obviously silly because even though (vulgate) Latin was picked up by the local Gallic-Celtic population of France under Roman rule, the French language developed entirely within what’s now France. The evidence of Sanskrit ever being used outside modern-day Indo-Pak geographical boundary is absolutely zilch!

 

  • What about Vedic literature’s cultural/geographical moorings? The actual content of Sanskrit compositions shows no cultural dislocation unlike, say, Turkish or Persian compositions by speakers of those languages who immigrated to India or by the bards of Old-Saxon in what’s now England. Old English epics like Beowulf are culturally and geographically located in Northern Germany and regions of Scandinavia further North. On the other hand, even the oldest compositions in Sanskrit can’t get enough of the Indus and its tributaries or of the Himalayas or the flora and fauna of Northern India. Sanskrit shows a very strong Dravidian substrate, which includes a entire series of consonants called retroflexes (or murdhanya in Sanskrit) which clearly are correlated with the Dravidian language family. Sanskrit speakers not only got the retroflex substrate but innovated on it – leading to aspirated retoflexes /Th/ and /Dh/ (where aspiration is a purely IE feature). This again is further evidence that the Sanskrit language could not have existed outside India. Further, Sanskrit also includes tonality characteristic of Austro-asiatic (of which Munda or Burmese are modern day forms). Latter-day North-Eastern IA Prakrits have Tibetan and Tai-Kadai substrate too (cf. Nepalese or Axomiya). Nonetheless, existence of substrates is not a weird or exotic feature of Sanskrit but a general natural condition of all languages. E.g. around 20-30% of all Germanic vocabulary is attributable to a substrate non-IE langauge that no longer exists.

 

  • Finally, I contend that the old use of the term Arya in the Indian context has primarily been a marker of culture and language use rather than racial classification. It is akin to the Classical use of the word Roman, which signified citizenship of the Roman state (senatus populus que romanus) and knowledge of (and fluency in) Latin literature and language. I do not know of a single unambiguous citation from the earliest of the Vedic scripture (which predates the oldest Avestan Gathas by half a millennium, give or take a century) that uses the term Arya for family or tribe – e.g. like the Rg Veda talks about the Bharatas, Pakhtas, Bhalanas etc. The term Arya is squarely used to define a linguistic culture and knowledge of or adherence to a specific canonical tradition, not as a tribal ethnonym. So one speaks and behaves like an Arya, if one’s educated in Sanskrit speech (vAk) and adheres to the orthodox Vedic ritual (vrata). The people who could not speak proper Sanskrit and had little/no knowledge of the Vedas were variously termed anarya, barbara (lit. stammerer, cf. Hindi verb baRbaRana to utter meaningless noise, Gk. barbaros uncivilized) or mlecchha. Going by that definition, even the Persians and Greeks were non-Aryans for the Indians – and the Mahabharata epic (probably composed originally, as Jaya, sometime around 900 BCE, with later additions up to 3rd century BCE) says so very explicitly. It terms the pArasikAH (Persians), yavanAH (Ionians/Greeks), chInAH (Chinese) etc as barbarians irrespective of their skin-tone or “racial” classification. E.g. Mahabharata Book 6 (bhISmaH parvaH), Chapter 10:

Among the tribes of the north are the Mlecchas, .. O best of the Bharatas: the Yavanas, the Chinas, the Kambojas, the Darunas, and many Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the Parasikas; the Ramanas, and the Dasamalikas.

We should be very careful in reading our modern-day biases into ancient history generally, and both the far-Left and Right in India have been quite guilty of it. Of course, they all have their own pet periods of Indian history to read their views into but the ramifications are similar. Pakistanis, on the other hand, have no skin in this hot Aryan-invasion controversy because they’re Arabs and Turks after all 🙂

I don’t really think the (more recent) question of genetics of the Indian subcontinent is very germane to the socio-politics of the subcontinent. Evidence that the composers of the Vedas had patrilineal descent – separated by roughly 20 to 40 generations – from people of (what is now) Eastern Europe can be an interesting factoid and quite possibly correlated with the spread of IE languages in this part of the world, but it really adds little to the study of the Indian language or culture from the Vedic period onwards (which both the Left and Right have strong opinions on). E.g. it cannot be used in any meaningful sense to dent claims of cultural nativism made by the Hindu Right. There are other effective ways to counter such pernicious chauvinism, but that’s a topic for another day.

 

 

[*] in which I include the Iranian Pahlaviyan Shahdom along with the Third Reich, who changed the name of the country to Iran in the 1930s (from Old Persian Airiyanam-khshathra lit. dominion of the Aryans).

Indian genetics, the never-ending argument

I am at this point somewhat fatigued by Indian population genetics. The real results are going to be ancient DNA, and I’m waiting on that. But people keep asking me about an article in Swarajya, Genetics Might Be Settling The Aryan Migration Debate, But Not How Left-Liberals Believe.

First, the article attacks me as being racist. This is not true. The reality is that the people who attack me on the Left would probably attack magazines like Swarajya as highly “problematic” and “Islamophobic.” They would label Hindu nationalism as a Nazi derivative ideology. People should be careful the sort of allies they make, if you dance with snakes they will bite you in the end. Much of the media lies about me, and the Left constantly attacks me. I’m OK with that because I do believe that the day will come with all the ledgers will be balanced. The Far Left is an enemy of civilization of all stripes. I welcome being labeled an enemy of barbarians. My small readership, which is of diverse ideologies and professions, is aware of who I am and what I am, and that is sufficient. Either truth or power will be the ultimate arbiter of justice.

With that out of the way, there this one thing about the piece that I think is important to highlight:

To my surprise, it turned out that that Joseph had contacted Chaubey and sought his opinion for his article. Chaubey further told me he was shocked by the drift of the article that appeared eventually, and was extremely disappointed at the spin Joseph had placed on his work, and that his opinions seemed to have been selectively omitted by Joseph – a fact he let Joseph know immediately after the article was published, but to no avail.

Indeed, this itself would suggest there are very eminent geneticists who do not regard it as settled that the R1a may have entered the subcontinent from outside. Chaubey himself is one such, and is not very pleased that Joseph has not accurately presented the divergent views of scholars on the question, choosing, instead to present it as done and dusted.

I do wish Tony Joseph had quoted Gyaneshwer Chaubey’s response, and I’d like to know his opinions. Science benefits from skepticism. Unfortunately though the equivocation of science is not optimal for journalism, so oftentimes things are presented in a more stark and clear manner than perhaps is warranted. I’ve been in this position myself, when journalists are just looking for a quote that aligns with their own views. It’s frustrating.

There are many aspects of the Swarajya piece I could point out as somewhat weak. For example:

The genetic data at present resolution shows that the R1a branch present in India is a cousin clade of branches present in Europe, Central Asia, Middle East and the Caucasus; it had a common ancestry with these regions which is more than 6000 years old, but to argue that the Indian R1a branch has resulted from a migration from Central Asia, it should be derived from the Central Asian branch, which is not the case, as Chaubey pointed out.

The Srubna culture, the Scythians, and the people of the Altai today, all bear the “Indian” branch of R1a. First, these substantially post-date 6000 years ago. I think that that is likely due to the fact that South Asian R1a1a-Z93 and that of the Sbruna descend from a common ancestor. But in any case, the nature of the phylogeny of Z93 indicates rapid expansion and very little phylogenetic distance between the branches. Something happened 4-5,000 years ago. One could imagine simultaneous expansions in India and Central Asia/Eastern Europe. Or, one could imagine an expansion from a common ancestor around that time. The latter seems more parsimonious.

Additionally, while South Asians share ancestry with people in West Asia and Eastern Europe, these groups do not have distinctive South Asian (Ancestral South Indian) ancestry. This should weight out probabilities as to the direction of migration.

Second, I read some of the papers linked to in the article, such as Shared and Unique Components of Human Population Structure and Genome-Wide Signals of Positive Selection in South Asia and Y-chromosomal sequences of diverse Indian populations and the ancestry of the Andamanese. The first paper has good data, but I’ve always been confused by the interpretations. For example:

A few studies on mtDNA and Y-chromosome variation have interpreted their results in favor of the hypothesis,70–72 whereas others have found no genetic evidence to support it.3,6,73,74 However, any nonmarginal migration from Central Asia to South Asia should have also introduced readily apparent signals of East Asian ancestry into India (see Figure 2B). Because this ancestry component is absent from the region, we have to conclude that if such a dispersal event nevertheless took place, it occurred before the East Asian ancestry component reached Central Asia. The demographic history of Central Asia is, however, complex, and although it has been shown that demic diffusion coupled with influx of Turkic speakers during historical times has shaped the genetic makeup of Uzbeks75 (see also the double share of k7 yellow component in Uzbeks as compared to Turkmens and Tajiks in Figure 2B), it is not clear what was the extent of East Asian ancestry in Central Asian populations prior to these events.

Actually the historical and ancient DNA evidence both point to the fact that East Asian ancestry arrived in the last two thousand years. The spread of the first Gokturk Empire, and then the documented shift in the centuries around 1000 A.D. from Iranian to Turkic in what was Turan, signals the shift toward an East Asian genetic influx. Alexander the Great and other Greeks ventured into Central Asia. The people were described as Iranian looking (when Europeans encountered Turkic people like Khazars they did note their distinctive physical appearance).

We have ancient DNA from the Altai, and those individuals initially seemed overwhelmingly West Eurasian. Now that we have Scythian ancient DNA we see that they mixed with East Asians only on the far east of their range.

The second paper is very confused (or confusing):

The time divergence between Indian and European Y-chromosomes, based on the closest neighbour analysis, shows two different distinctive divergence times for J2 and R1a, suggesting that the European ancestry in India is much older (>10 kya) than what would be expected from a recent migration of Indo-European populations into India (~4 to 5 kya). Also the proportions suggest the effect might be less strong than generally assumed for the Indo-European migration. Interestingly, the ANI ancestry was recently suggested to be a mix of ancestries from early farmers of western Iran and people of the Bronze Age Eurasian steppe (Lazaridis et al. 2016). Our results agree with this suggestion. In addition, we also show that the divergence time of this ancestry is different, suggesting a different time to enter India.

Lazaridis et al. accept a mass migration from the steppe. In fact, the migration is to such a magnitude that I’m even skeptical. Also, there couldn’t have been a European migration to South Asia during the Pleistocene because Europeans as we understand them genetically did not exist then!!!

I assume that many of the dates of coalescence are sensitive to parameter conditions. Additionally, they admit limitations to their sampling.

Ultimately the final story will be more complex than we can imagine. R1a is too widespread to be explained by a simple Indo-Aryan migration in my opinion. But we can’t get to these genuine conundrums if we keep having to rebut ideologically motivated salvos.

Related: Ancient herders from the Pontic-Caspian steppe crashed into India: no ifs or buts. I wish David would be a touch more equivocal. But I have to admit, if the model fits, at some point you have to quit.

Indian media is finally reporting on the Aryan migration into South Asia

For various ideological reasons in India there has been a strong resistance to the idea that Aryans came from outside of South Asia. When David Reich’s Reconstructing Indian Population History was published 2009 the Indian media had a weird response. For example, Aryan-Dravidian divide a myth: Study.

Though Reich’s paper was equivocal, it was clear to me that it was likely going to be the launching point for a resurrection of the Aryan migration theory. Now Tony Joseph in The Hindu has published a pretty good survey of the literature, How genetics is settling the Aryan migration debate. Nothing new for readers of this weblog, but he some good quotes:

The avalanche of new data has been so overwhelming that many scientists who were either sceptical or neutral about significant Bronze Age migrations into India have changed their opinions. Dr. Underhill himself is one of them. In a 2010 paper, for example, he had written that there was evidence “against substantial patrilineal gene flow from East Europe to Asia, including to India” in the last five or six millennia. Today, Dr. Underhill says there is no comparison between the kind of data available in 2010 and now. “Then, it was like looking into a darkened room from the outside through a keyhole with a little torch in hand; you could see some corners but not all, and not the whole picture. With whole genome sequencing, we can now see nearly the entire room, in clearer light.”

In relation to online debates I have had Indian interlocutors tell me flat out that they believe in the papers published between 2005 and 2010. It is nice to get the scientists who actually published this work now admit that new results overturn the older theories.

Note: I am going to refer to this as a migration, because “invasion” seems to connote too much specificity as to how it happened. But I have a difficult time imagining that it was a peaceful process.

Book Review: The Silk Roads

This is a frustrating, though still useful, book. Historian Peter Frankopan’s title claims this is “a new history of the world”. He then proposes that what the world needs is to reorient its focus from Europe to “the silk roads”, vaguely defined by him as “the region between East and West.. from the Eastern shores of the Black Sea and the Mediterranean to the Himalayas”. This almost certainly reflects the fact that the core of this region happens to his particular area of interest (Turkey, Persia, Central Asia and Russia) as a historian. Having made this decision, he has to force the rest of the story to keep coming back to this region, to somehow keep his argument afloat. My recurring thought on reading this book was that all this is unnecessary. He could have written a history of the region without pretending that this was the REAL history of the world, and it would have worked fine. Or he could have attempted a history of the world and not bothered with this tendentious framing. But he insists on doing both, and it causes endless (and needless) irritation. Continue reading “Book Review: The Silk Roads”