Why Brown Pundits? Why this blog? And why do I post here, as opposed to Gene Expression or Secular Right, or various other venues which I have access to?
To a great extent the origins of this blog for me go back to the early 2000s, when I began to have some discussions with a few South Asian friends/readers through carbon copy emails. Two of those individuals later went on to co-found the Sepia Munity weblog.
Growing up in an overwhelmingly white America my understanding of South Asians was parochial and superficial, or at least academic, until I entered adulthood. At that point I met various South Asian Americans, and formed some friendships of some durability, and began to see how they viewed the world. How their experiences differed from mine, and how they were similar.
There was, and is, a lot of diversity. But I didn’t see too much of my own perspective being represented. Books such as the Karma Of Brown Folk reflected what I think the most dominant and “hip” element of American South Asian subculture, which is culturally left-wing, and aspires toward what has become bracketed under the term “intersectional.”
I’m not saying that these people are the majority. Just that they vocal, and active, and the ones who are likely to agitate and organize around a South Asian American identity (as opposed to local particularistic identities, such as being a Tamil Brahmin, or a more general identity, such as being a liberal Democrat or conservative Republican).
This blog is a way to get some more heterodox and diverse views out there. For example, I am a libertarian leaning conservative who is an atheist, whose children are “white presenting” as they would say today. I am Bengali by birth and upbringing, but it is unlikely that my descendants will be Bengali in anything but distant lineage. That’s a statement of fact, and neither positive or negative. It probably influences my negative attitude toward fashionable anti-white poses struck by gentry left-wing American South Asians (poses struck in solidarity with other “PoC”), as anti-white prejudice impacts my family directly.
As for what I post here vs. what I post elsewhere: if I’m not aiming toward generality of inference or lesson I’ll post them here. A South Asian illustration of a general principle can be posted elsewhere, but sometimes issues and questions exhibit strong South Asian particularities, and they belong here.
“These are Rohingya terrorists who killed Buddhist monks in Myanmar,” the monk said in his live commentary on Facebook, pointing to Rohingya mothers with small children in their arms.
Sri Lanka’s extremist Buddhist monks have close links with their ultra-nationalist counterparts in Myanmar. Both have been accused of orchestrating violence against minority Muslims in the two countries.
South Asians understand that the power of religion as opposed to race more than most people. The craven and obsequious respect granted to Arabs (and to a lesser extent Iranians and Turks) by South Asian Muslims is so natural and taken-for-granted that it only seems that way to outsiders. Despite the fact that Muslims and Hindus of any given region are clearly related by blood (in some cases, whole portions of castes convert in toto), they often speak as if they are racially distinct. Muslims somewhat sincerely, but affirming obviously false West Asian Asian, and Hindus more performatively, by asserting that India is for the Hindu race, from which Muslims are excluded.
The above story is a different dimension: the identification of Sri Lankan Buddhism monks with the Buddhist Burmese against the Rohingya. There is some historical background to this, as both the Sinhala and Burmese are predominantly Theravada Buddhist peoples. During periods of Buddhist decline in Sri Lanka lineages were reinforced form Burma, and vice versa.
The Rohingya, as I have stated, are racially really no different from the people of Bengal. And like Bengalis the Sinhala are a dark-skinned South Asian people (there are still debates as to whether the Indo-European language in Sri Lanka came from Gujarat or Bengal). The Sri Lankans I’ve met could easily pass as Bengali, and in general vice versa.
It’s an interesting observation from an American perspective, where race is the most salient factor in social-political identification. At least explicitly.
Recently I read a piece, Confronting White Supremacy in Christianity as a Christian South Asian, which is interesting from an anthropological perspective. After all, I don’t know what it’s like to be a progressive South Asian Christian, which is the perspective of this author. But as I read the piece I felt that it elided and conflated so much. A much deeper and richer story was being erased so as to serve up another illustration of the primacy of white supremacy.
If you read From the Holy Mountain: A Journey Among the Christians of the Middle East you know that how white American Christians treat non-white Christians can be rather ridiculous. One of the stories I recall is of an Arab Christian waiter in Jerusalem who wore a cross, and was very irritated with white Americans with strong Southern accents would inquire when he had converted to Christ. This person of course privately scoffed, and reflected that when his ancestors had been Christians for centuries his customer’s ancestors were still worshipping pagan gods.
Here is a passage from the above piece which I think really confuses:
Christianity in India highlights a violent history of white supremacy through colonization and mass conversion by Europeans including, the Portuguese, Irish, Dutch, Italian, French, and English many of whom hold cultural influence that has remained to this day in places like Kerala, Pondicherry, and Goa. Similarly, there doesn’t appear to be much of a difference in the diaspora. For instance, my family converted to Christianity while living under the Apartheid regime in South Africa, an entire system of white supremacy supported by ‘Christian’ values.
The writer is a young Canadian woman whose family is from South Africa of Indian heritage. Additionally, though she never is explicit about it, her family seems to be evangelical Protestant. This is an interesting perspective, but it is a totally different one from that of South Asian Christianity.
Bracketing Kerala with Pondicherry and Goa is simply misleading. Christians are nearly 20% of the population of Kerala, and most are St. Thomas Christians, whose origins predate European contact with India by many centuries. Originally part of the territory of the Persian Church of the East, modern St. Thomas Christians have splintered into numerous groups with varied affiliations, in part due to the trauma of contact with Portuguese Catholicism. But through it all they maintain an indigenous Christian identity which is distinct from any colonial imprint.
Second, large numbers of India’s Christians are converts from Dalit populations, or, tribal peoples in the Northeast who are racially and culturally distinct from other South Asians. The framing in the piece is that South Asian Christianity has to bear the cross of colonialism, but a good argument can be made that for Dalit converts and tribal groups in the Northeast Christianity is the vehicle for resistance to oppression, assimilation, and colonialism on the part of the dominant South Asian cultural matrix.
This is not to say that the piece does not speak to a real dynamic. North American white evangelical Protestantism is inordinately freighted with racialized baggage. And it is easy to reduce into the Manichaean framework of postcolonial theory, where whites are the sole agents of action in the world. But to the generality, Indian Christianity has many disparate threads, and this sort of reduction is misleading.
I have a post over at my primary blog, Rohingya Unmasking Complexity In A World We Want Simple. Because the Rohingya issue is going to be in the media spotlight for a bit in the near future we need to be clear about the deep historical facts, which frankly the press is going to not be concerned about in their reporting.
India Today published my review of the current state of the genetics and genomics of the Indian subcontinent, and what it can tell us about the ethnogenesis of South Asians generally. In the piece I tried to be very circumspect and stick to what we know with a high, if not perfect, degree of certainty. Here I will add some comments where I reduce the threshold of certainty somewhat. That is, I’m going to include here my beliefs where I think I’m right, but in some details wouldn’t be surprised if I was wrong.
First, the title is Aryan wars: Controversy over new study claiming they came from the west 4,000 years ago. Writers don’t get to choose titles, and this is not one I would have chosen. But I am not in a position to care or know what draws clicks. Let’s note that this “controversy” is restricted mostly to India. Outside of India it’s not controversial, but a matter of the science, because people don’t have any political or social investment in the topic. It reminds me of debates about genetics and intelligence in the West, where emotions get overwrought and lies fly wildly with abandon.*
Second, there is a reference in the figures to an “Out of India” (OIT) model. That is, the Aryans migrated out of India, and implicitly the Indo-European languages derive from South Asia. I don’t think this theory has any support at all. That is, I think it is rather clear that proto-Indo-European probably emerged neither in Europe proper, nor in South Asia, but in the Inner Eurasian spaces between. But for an Indian audience ignoring OIT would seem a peculiar lacunae, so there was a reference added to the figure on that account (I pushed back against this, but do not make ultimate decisions on figures).
But I do think it was plausible up until 2009’s Reconstructing Indian History to suggest that most modern South Asian ancestry dates to the Pleistocene. In this framework the Indo-Europeanization of the subcontinent was primarily a cultural one, where small groups of Central Asians imposed their language on the native population. What the genome-wide work has shown is that South Asians are the product of a large-scale mixing process between a population very distant from West Eurasians (“Ancestral South Indians”, ASI) and a population which was indistinguishable from other West Eurasians (“Ancestral North Indians”, ANI).
Since ANI is indistinguishable from West Eurasians I hold it is clearly a West Eurasian population in provenance. Those who reject this position from a scientific perspective believe that there could have been some sort continuous zone of “ANI-like” habitation from northwestern South Asia up into northern Inner Eurasia (and perhaps toward West Asia as well) dating from the late Pleistocene. I do not that believe this is plausible, and I will tell you that prominent researchers who I have brought up this idea to are somewhat incredulous.**
Third, there are major unresolved issues genetically in relation to the dates and the total number of mixing populations. I am quite confident saying around half of the total South Asian genomic ancestry today derives from populations who were living outside of South Asia on the Holocene-Pleistocene boundary 11,700 years ago. Much of that ancestry probably flourished between the Caucasus and Zagros mountains. The remainder somewhere in the vast swath of territory between the Baltic and Siberia (perhaps further south, toward the Pamirs?).
But I am not confident of the relative balances of contribution to the ANI. It does seem that the northern component, which is derived in part from the southern component, is much more prominent in upper castes and northwestern populations. In contrast the southern component is found throughout the subcontinent.
In Genomic insights into the origin of farming in the Near East there is analysis of South Asia in the supplements. The author concludes that ANI can not be modeled as a single population (Zack Ajmal and I were saying this in 2010). The top hits for the sources of ANI tend to be the genomic sample from the Zagros, in western Iran (before subsequent admixture with Levantine farmers), and a population similar to the Yamna culture of the steppe. The issue seems to be that later steppe populations which harbor a fair amount of “Early European Farmer” ancestry (e.g., LBK in Central Europe) due likely to back migration aren’t good model fits.
Below are two plots, one showing a scatter of South Asian groups with their Iran_N (a sample from ~10,000 years ago) vs. Yamna (from ~5,000 years ago), and another with the ratios.
DO NOT TAKE THE PROPORTIONS LITERALLY. My intuition is that these models are overestimating the proportion of steppe ancestry, but my confidence in my intuition is low.
There are two groups enriched for Iran_N ancestry:
Lower caste groups, especially from South India.
Populations in southern Pakistan.
The reasons differ. If you have done genetic analysis of the Pakistani populations it seems quite obvious that unlike other groups in South Asia Pakistani groups facing the Arabian sea across from Oman have genuine Near Eastern ancestry. This affinity declines as you go north in Pakistan rather rapidly. Notice though one South Indian group: Jews from Cochin. This population clearly has recent Near Eastern ancestry.
The Kharia are an Austro-Asiatic Munda group. For whatever reason Austro-Asiatic groups seem to consistently have very little steppe ancestry. The Mala are Dalits from South India. The further up you go on the modal Iran_N-Yamna cline you see the populations are either upper caste, or, they are from the far northwest of the subcontinent.
The conclusion I derive from this is that first there was an early migration of West Eurasian populations consisting of Iranian farmers. This group mixed with the ASI element. The Indo-Aryans, which probably correlates with the Yamna-like component, arrived later as an overlay (and nearly half of their ancestry was derived from Iranian farmers). Then many South Asian populations have modifications on this base model of compound ANI + ASI; Munda and Bengali have later East Asian ancestry, while populations on the Arabian sea have Near Eastern ancestry.
Fourth, the story in India Today leans heavily on Y chromosome of R1a1a lineage. It is true we are Lords of the Steppe and destined to drive our enemies before us. But, it is not the primary story. And yet Y chromosomalphylogenies are easy for the public to understand. But they only make sense in light of the above framework. R1a1a is found in South Indian tribal populations. It seems likely that Indo-Aryan paternal lineages were highly invasive across the subcontinent, just as they were in Europe. In many cases they likely extended far beyond domains where Indo-European acculturation occurred.
I’m probably wrong on some of the details. But I suspect the final story will not be so different from this.
Finally, I will mention the cultural element here. There is a fair amount of the discussion of the form “so you are saying the ancestors of Indians are Europeans?” or “does this mean Hinduism is not Indian?”
The piece was about genetics and demography, not my opinions about culture. So I will say this:
The “West” as an entity is no older that Classical Greece. 500 BC. My own personal position, strongly held, is that the West should indicate cultures and societies which descend from the European societies which adhered to the Western Church around ~1000 AD (some nations, like Lithuania, became absorbed into this cultural complex hundreds of years later). So Russia is not the West. And Merovingian Francia is not the West.
Indian civilization of what we term the Hindu variety coalesced in the period between between 500 BC and 500 AD, from before the Mauryas, up to the Guptas. Obviously the period before 1000 BC was important in setting the ground-work, but I do not believe it was Indian as we’d understand it in anything but the geographical sense, nor was it Hindu in any way we’d recognize it today (similarly, Shang dynasty China was not China as we’d understand, which came into being after 500 BC).
These positions mean that I think nationalist passions are in the “not even wrong” category. Indian Hindu civilization is indigenous by definition, since it was synthesized in situon the edge of historical perception and attestation (for the record, I think Adi Shankara was critical in the completion of a crystalized self-conception of Hindu religio-philosophical thought, but its origins predate him). Similarly, Indian civilization was not seeded by white Europeans because white Europeans were only coming into being in Europe when the Indus Valley civilization was collapsing.
That is all (for now).
Addendum: The first tranche of ancient DNA should be out in a few months. Also, there is another paper on Indian genetics in the work from the usual suspects. There won’t be anything totally surprising (or so I’ve been told).
* By lies, I mean the contention that intelligence is an “invalid” instrument in relation to predictiveness, or, if it is valid, it is not genetically heritable. People routinely lie about these facts in discussion or spread lies because there are socially preferred positions which they conform to. Similarly, many questions about Indian history seem to hinge on widely promoted lies.
** This model needs to also confront the massive mixing of the last 4,000 years. If it is true then it is ASI which is mostly likely intrusive, because it is not creditable that these two populations were in nearby proximity for tens of thousands of years without exchanging genes.
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.
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.
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….
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.
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.
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.