Why Pakistan Is a Colonial Project & India a Civilizational One

Posted on Categories Ancient India, BRAHM, Brown Pundits, Civilisation, Geopolitics, Hinduism, History, India, Pakistan, Partition, Postcolonialism & the Global South, Politics, X.T.MTags , , , , , , , , , , , , , 32 Comments on Why Pakistan Is a Colonial Project & India a Civilizational One

Over the past few months, I’ve noticed a marked improvement in the quality of conversation on BP. A large part of this, I suspect, is due to eliminating trigger-response dynamics; as seen when I barred Q on a technicality. It created space: suddenly, the commentariat was thinking, not reacting. In that quiet, something became obvious.

Whenever Kabir invokes “neutral experts,” they always seem to be Western, usually venerably white, often from institutions directly involved in the colonial rape of India. And yet these same voices are elevated as if they were impartial or above it all. They aren’t. They are the architects, not the observers. This is the paradox at the heart of Pakistan. Continue reading Why Pakistan Is a Colonial Project & India a Civilizational One

“Between Scripts, Beyond Borders: What It Means to Be a Punjabi Hindu-Sikh Sufi Poet in Urdu”

Posted on Categories Ancient India, BRAHM, Brown Pundits, Culture, Hinduism, History, Iran, Islam & the Middle East, Pakistan, Partition, Postcolonialism & the Global South, Politics, Race, ReligionTags , , , , , , , 11 Comments on “Between Scripts, Beyond Borders: What It Means to Be a Punjabi Hindu-Sikh Sufi Poet in Urdu”

“Between Scripts, Beyond Borders: What It Means to Be a Punjabi Hindu-Sikh Sufi Poet in Urdu”
By Manav Sachdeva urf Maasoom Shah


What is my being as a Punjabi Hindu-Sikh writer of Sufi Poetry in Urdu while living between Ludhiana, New Delhi, and New York? What does it mean to me, mean for me, and mean to other people as they look at me with equal parts wonder and disdain as I embrace Farsi and Urdu as my own as did my ancestors prior to partition when Urdu was a language of our regions, as Javed Akhtar once said about language being of regions rather than religions?


To be a Punjabi Hindu-Sikh writing Sufi poetry in Urdu is to carry the weight of centuries in my breath and the burden of a border in my bones. It means returning to a home I never left—and was never allowed to fully claim.
It means that when I write in Nastaliq script or even Roman or Hindi script but in Urdu, or quote Hafiz or write in Naskh in Farsi, I am not converting, betraying, or straying. I am completing a circle. One my ancestors began long before Partition redrew maps and mistrust into the fabric of everyday language.
As Javed Akhtar once reminded us, “Languages belong to regions, not religions.” I write in Urdu not because I am Muslim though I don’t deny that label for myself either, but specifically, because I am Punjabi. Because I am from a land where Heer ran through the fields, where Bulleh Shah danced with defiance, where Shah Hussain stitched poetry into the shawls of the soul.


It means I am watched—sometimes with wonder, sometimes with suspicion. Some marvel at the fusion: the New York poet invoking Mir and Ghalib in Brooklyn cafés, speaking of ishq-e-haqiqi in the same breath as trauma therapy and diasporic longing. Others look on with narrowed eyes, asking—silently or aloud—“Whose side are you on?”


To that, I say: I am on the side of poetry. Of shared breath across centuries. Of the tongue that trembles with truth regardless of script. Of the language that fed my grandfather’s soul in Amritsar and now finds voice again in mine in Washington Square or Connaught Place.


It means I translate myself daily—between identities, continents, alphabets. Sometimes I write Mohabbat in Devnagari. Sometimes I whisper shukr where others expect dhanyavaad. I live between the ik onkar and the bismillah, between naan and bagel, between Sufi silences and the American chaos of self-invention.


And what does it mean for me? It means freedom. It means rebellion. It means healing.


It means to remember that before Urdu became politicized, it was loved. Before it was feared, it was sung. It was the shared heritage of Lahore and Ludhiana–the cities of my father’s and my birth, Delhi and Dera Ghazi Khan–cities of ancestry, further and present.


I do not ask permission to write in Urdu. I write to reclaim what was always mine.


And what might it mean to others?

Maybe discomfort. Maybe curiosity. Maybe a slow awakening to the lie that language must belong to creed. Maybe the beginning of a reckoning: that art refuses to stay in its box, that love poems don’t ask for passports, and that faith is sometimes just the belief that what was broken can be made whole.

So I will continue.

To write qawwalis and qasidas and sehras and ghazals and nazms in cafés. To quote Baba Farid beside Rumi. To live as a bridge—not between East and West, but between the false walls we’ve built within ourselves. And if some still look on with disdain, let them. I am writing in the voice of my ancestors.

And they are no longer silent.

The eyes have it

Posted on Categories Ancient India, Culture, Hinduism, History, India, ReligionTags , , , 8 Comments on The eyes have it

Back in boarding school, my roommate, a Tulu boy, used to have a picture of the gods local to his area. They were a pair of rough spheres containing gigantic eyes. He told me they are referred to as ‘Bhoot’ but were gods, definitely not ghosts. I suppose they had a connection to the Bhoot Kola made famous by the excellent movie Kantara.

The Bhoot Kola itself is a possession ritual performed by lower caste men and reminiscent of African tribal religions

Much later in life I saw these figures again – worshipped in Orissa as Lord Jagannath. The giant eyes placed in a circular setting was unmistakable. Jagannath however is wholly subsumed by the vedic/brahminical form of hinduism, surrounded by priests, bejewelled and receiving regular milk and ghee offerings.

Continue reading The eyes have it

Born in Blood: a relook at the final act of Parv

Posted on Categories Ancient India, Culture, Hinduism, History, India, Religion11 Comments on Born in Blood: a relook at the final act of Parv

Please find the earlier review of the same novel i wrote a few years back: Parva (Marathi): An epic masterpiece | by Gaurav Lele | Medium

Spoilers ahead

The futility of war really comes through in the retelling of by SL Byrappa in the final act. A very brief summary of the final act with climax I had missed the first time around.

Bhima goes over to Hidimba forest, only to find out that some of his fellow Arya have burned up the forest like the Pandavas had done all those years ago in the Khandav-Van. Life comes a full cycle for him, like Takshak killing Parikshit in the original epic. We descendants of Vaidik Aryas must swallow a bitter pill as we look back with Bhimasen at the ways in which our forefathers brought forest land under cultivation.

अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॑ दे॒वमृ॒त्विज॑म् । होता॑रं रत्न॒धात॑मम् ॥ (RV 1.1)

Kṛṣṇa looks at the tsumani swallowing his Dwarka, as the alcohol fueled Yadava fratricide looms.

Continue reading Born in Blood: a relook at the final act of Parv

Indra – the dragon slayer

Posted on Categories Ancient India, India, Indo-Europeans4 Comments on Indra – the dragon slayer

I recently coded up a python script (using Pythonista on my iPhone) in my spare time to speed up searches through the Vedic corpus and the Epics. It lets me search text patterns through the whole corpus, extract verses, cross reference it with translations and then create a text of Sanskrit verse with translations with clear citations. The inputs are text filters that can be combined to create excerpts on specific topics.

I did this partly to spend time on my morning commute to work but also because I wanted to research the old Sanskrit canon more. In the age of LLMs where the right kind of data is the real currency, I think textual analysis and research will be revolutionised with these tools. So, in that spirit, and armed with my script I curated a text with RV citations filtered on vṛtra​​​​​​​​​​​​​​​​ references and fed it to Claude 3.7, and after some prompting here is a great result. Be informed and enjoy!

Continue reading Indra – the dragon slayer

Gana Sangha and Rajatantra in Ancient Bharat

Posted on Categories Ancient India, History, India, PoliticsTags , , , , ,

Lion Capital of Ashoka, Vidhana Soudha

Script for the Youtube Video:

Around the time of Mahavir and Gautam Buddha, a powerful ancient monarch named Bimbisar reigned on western side of Ganga.
On the east lay the ancient Vrjji Gana-Sanghas – Sakya Malla Licchavi Videha –
The lands to the east of Ganga had no Kings but were ruled by leaders of various Kshatriya clans in an assembly where every family had a voice.
As part of his strategy, Bimbasara married a princess of Videha and to her was born Ajatashatru – the one without any enemies.
When Ajashatru ascended to the throne of Magadha, he formed staging post on the western bank of Ganga and waged a terrible war against the Vrjji Republics lead by the Licchavis and won.
This staging post would be called Pataliputra and serve as the seat of the Magadhan Monarchs like Mahapadma Nanda, ChandraGupta Maurya and Ashok Maurya.
800 years later when Ancient Bharat lay fragmented and scattered after centuries of Yavana, Shaka and Kushana invasions, a Small King called Chandra entered a matrimonial alliance with the same Licchavis marrying Kumara Devi.
His fine golden coins carried images of both him and his queen.
His young son who called himself Licchavayah – to emphasise the backing of the prestigious Licchavis in the Gupta Game of thrones. This young man would go on the reshape Bharat with his sword and help usher in the Golden Age of Ancient India.
His name of Samudra-Gupta – which means Protected by the Sea because his sword had added the Southern coastal kingdoms into his Raja-Mandala.
But this Golden Era of Ancient India also meant the fight between the ideas of Gana-Sangha and Rajatantra was almost settled in the favor the Chakravatri in the ideal of a fearsome conquerer like the Licchavi Dauhitra – Samudragupta

Episode 19 – The Rajputs

Posted on Categories Ancient India, History, India2 Comments on Episode 19 – The Rajputs

Another Browncast is up. You can listen on LibsynAppleSpotify, and Stitcher (and a variety of other platforms). Probably the easiest way to keep up the podcast since we don’t have a regular schedule is to subscribe to one of the links above!


The references for the podcast are:

1. Early History of Rajputs (750 to 1000 A.D.) by C.V Vaidya
2. History and Culture of the Indian People – Vol III, IV, V, VI & VII
3. Al-Hind, the Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam 7th-11th Centuries by André Wink
4. Al-Hind, Volume 2 Slave Kings and the Islamic Conquest, 11th-13th Centuries
by André Wink
5. The Political History of the Hunas in India by Atreyi Biswas
6. The Making of Early Medieval India by Brajadulal Chattopadhyaya

Science in Ancient India (aka “Hindu Science”)

Posted on Categories Ancient IndiaTags , , 10 Comments on Science in Ancient India (aka “Hindu Science”)

 

A couple of days ago i saw a tweet from @theliverdr on twitter that made fun of some recent initiative to add Ayurvedic medicine to the medical school curriculum. I don’t know what they will teach and how useful it will be in practice (as a boomer of Pakistani origin my first thought is that expectations should be low, at least initially), but I thought the summary dismissal of the entire corpus of knowledge is also unscientific and tweeted out the tweets pasted above.

My point was not so much about what the Indian medical system will actually end up teaching. It was more a philosophical point that we should not dismiss the products of an ancient and sophisticated culture summarily; there is likely to be real knowledge that is captured in it, but the framework is very different (and “pre-scientific”) and will need “translation”. As an example I mentioned Ida, Pingala and Sukhmun Naadis, channels in which energy supposedly flows along our spine. Modern science recognizes no such channels, but that does not mean that the lore built up around this theory is all valueless. Methods to manipulate these channels can still work even if the channels do not exist, but even beyond that we know less than is advertised, and it is conceivable that we will discover elements in biology that we will then recognize as being the modern (and presumably far more scientific) equivalents of whatever observations and theories the ancients had along these lines. But having tweeted this out, I also know that I know very little about Ayurveda, my thoughts were just on “general principles”. So I asked a few friends if they had a good article introducing ayurveda or ancient Indian science in general.

Lo and behold, I was sent a large document that has been written by a blogger who goes by the name “Manasataramgini“. Acharya ji (since he is anonymous, this title will have to do) is a Hindu nationalist who blogs at manasataramgini.wordpress.com and many of whose writings will no doubt be grounds for cancellation in left-liberal circles, but he is also a very serious and competent scientist, and an intellectual with very deep knowledge of Sanskrit and ancient Indian lore. It is a 51 page document, but it seems to me that this is worth posting on the internet. People can draw their own conclusions 🙂

A review of Hindu Science

The entire document is at the above link. I am posting a couple of excerpts from the intro and the text as screenshots, but it is really easier to read at the above link (but since I know how lazy I am when reading blog posts, I am posting some screenshots.. note that similar early scientific speculations by the Greeks are treated as “the beginning of science”).

 

Showing an early entry of steppe ancestry into India

Posted on Categories Ancient India, Genetics11 Comments on Showing an early entry of steppe ancestry into India

Introduction

A common claim that can be increasingly found in the Indic internet is that the steppe ancestry found in modern day Indians with significant frequency entered India in the late Iron Age and/or the Early Historic Period. Dr Niraj Rai has implied as much in interviews, and Ashish has championed this theory, recently identifying a sample in Iron Age Turkmenistan as an example source of ancestry for modern day Indians.

I previously responded to these claims on Twitter and am here restating my arguments together with some additional analyses. To begin with, we must understand the geography of gene flow from the steppe, whether via migrations or via inter-marriages.

Geography of migrations

Map showing Gandhara and Swat, with archeological mountain sites in Swat valley North of Gandhara

Here are some maps of the northern end of the Indian subcontinent. Notably, the Hindu Kush mountains formed a barrier between Gandhara and the areas north of it – travel through this area in large numbers was quite difficult. Instead, travelers from the steppe would travel around the western tip of the Hindu Kush mountains, heading southeast from Balkh to Kabul/Begram through semi-mountainous lands, and from there heading east down the Kabul river valley into the Vale of Peshawar via the Khyber Pass, to the city of Pushkalavati at the Bala Hisar / Charsada sites. From there, they could head down the Indus Valley or more commonly further east to Taxila, before continuing on towards the Ganga Valley. An alternate route would travel around the semi-mountain regions of Afghanistan, heading south from Herat to Kandahar, and then southeast from there via the Bolan Pass into the middle of the Indus Valley (i.e. roughly the Punjab-Sindh border).

Either way, the Swat Valley in the mountains north of Gandhara was not a stopping point along the route into India. Furthermore, the Swat Valley was not directly part of the general Indian geographic sphere, which extended up to about Shahbazgarhi. In many ways Swat’s relationship to the Indus Valley was akin to Nepal’s relationship to the Ganga Valley – significant trade and cultural contact but also some degree of genetic differentiation.

As such, we would expect steppe ancestry to have entered in greater proportions into Indo-Gangetic Plains than in Swat – especially into Punjab. In fact, that’s exactly what we observe in modern populations. The highest steppe ancestry modern populations are Punjabi / Haryanvi Rors and Jats.

To ascertain the timing of steppe admixture, ideally we’d have ancient DNA samples from the relevant time periods in these regions to check directly for steppe admixture. However, due to a mixture of climate issues, underfunded archeology, and a culture of cremation, there is a total dearth of relevant ancient DNA samples. Instead, we must rely on what samples we’re able to find and utilize the DATES tool to estimate admixture times.

DATES Estimates

Interpreting / theory

Now, to interpret DATES results, we must keep in mind particularly with an incompletely admixed population such as India’s, that admixture times can be much later than migration times. When Indian-residing groups with elevated steppe ancestry interbreed with those with low steppe ancestry, their intermediate steppe ancestry offspring will show more recent admixture. This does not mean the steppe migration occurred at the time of admixture, but rather that admixture continued after migration occurred. As such, admixture times are lower bounds, not mean estimates, for the timing of migration. In the Indian context, we must look to older samples as well as groups with early caste endogamy to discern the true time of migration, without the confounding effects of later intermingling.

Additionally, when modeling with DATES, preference should be given to the model that provides the narrowest estimates. Per Chintalapati et. al., a model is considered to be valid if the Z-score is > 2, the normalized root mean square deviation is below 0.7, and estimated number of generations is below 200.

To model the sources of admixture in DATES, I’ve used Sintashta-Petrovka samples for the steppe source (both sets of Sintashta samples as well as the Petrovka sample available in the Reich database) against the AASI-proxy used by Narasimhan et. al. (STU.SG, ITU.SG, BIR.SG) plus Irula.DG and Pallan-like Roopkund outliers. Using the relatively pure Sintashta-Petrovka samples instead of Central_Steppe_MLBA particularly reduces the noisiness of DATES modeling in the single target sample modeled later here.

We can sanity check this model by testing admixture times for steppe-enriched Iron Age Swat samples and ensure the results are calibrated in line with the Narasimhan paper:

Graph showing DATES curve for SPGT

mean: 27.970 std error: 2.691 Z: 10.394
nrmsd: 0.055
Sample date estimate: 920 BCE
95% interval admixture estimate: 1853-1552 BCE

This yields a good fit that’s pretty much identical to the Narasimhan paper and indicates that steppe ancestry entered the Swat Valley in the first half of the 2nd millennium BCE.

In Roopkund

To find a bound on the timing of admixture in mainland India, we can examine one of the few sets of premodern DNA samples – namely, a collection of pilgrims  who had succumbed to hailstorms in the 8th-10th centuries CE in Roopkund Lake. The skeletons sequenced here had a variety of steppe ancestry and included several individuals with relatively high steppe ancestry who clustered with modern day Brahmin Tiwaris.

Graph showing DATES curve for Roopkund A

mean: 84.592 std error: 10.206 Z: 8.288
nrmsd: 0.100
Sample date estimate: 850 CE
95% interval admixture estimate: 2091-948 BCE

The fit is excellent and the results are highly statistically significant. We see clear evidence that the Roopkund samples obtained their steppe admixture in the 2nd millennium BCE and became relatively genetically isolated by the start of the 1st millennium BCE.

In Loebanr outlier

Now, we can look at one outlier Iron Age woman from the Swat culture who had particularly high steppe ancestry, and appeared to be an individual at the far end of the ANI cline. This woman proved to be a better proximal source of steppe ancestry for modeling modern day Indians than her Turkmenistan contemporary (another single sample that has been proposed as a source of late steppe ancestry). Where did this woman come from? Punjab would be a good bet. After all, her significant amount of AASI in combination with a relatively low Anatolian neolithic ancestry argues against a location in Central Asia. And modern day Punjabi / Haryana Jats and Rors are not far removed from her – e.g. I modeled a Haryanvi Ror sample as 16% Irula and 83% ancestry from a population akin to this woman. Therefore, it’s likely she was a migrant up from Gandhara or further south and can be used as a representative of higher caste Punjabis of her time.

Let’s look at the DATES modeling for this woman:

Graph showing DATES curve for Loebanr outlier

mean: 37.593 std error: 13.239 Z: 2.840
nrmsd: 0.191
Sample date estimate: 920 BCE
95% interval admixture estimate: 2714-1231 BCE

As is normal for a single sample, the data is somewhat noisy. Nevertheless, DATES is designed to be able to handle single target samples, and we have a good nrmsd score and a statistically significant result, albeit with a wide range. This would confirm that the woman came from a large population that had been well formed by the late 2nd millennium BCE. More crucially, the weighted covariance at large genetic distance is close to 0, indicating she was not for example a product of recent marriage between a high steppe migrant from Turkmenistan and a lower steppe inhabitant of Loebanr. However, let’s obtain a narrower estimate of admixture time.

IVC-related as source

To improve the fit, in light of the low AASI proportion in the Loebanr outlier, we can use IVC and similar individuals high in neolithic ancestry but lacking in steppe ancestry as the source. For this group, I’ve used the IVC periphery samples in the Reich dataset, along with Aligrama (Iron Age Swat samples without steppe ancestry), and SiS-BA-1 (non-Indus-periphery samples from the Helmand culture, which have India-related ancestry).

Once again, let’s check calibration against the results from the Narasimhan paper:

mean: 24.077 std error: 2.658 Z: 9.059
nrmsd: 0.101
Sample date estimate: 920 BCE
95% interval admixture estimate: 1743-1445 BCE

The nrmsd is somewhat worse but the results are essentially in line with the modeling using AASI-rich sources.

Now, let’s give it a go on the Loebanr outlier woman:

mean: 27.621 std error: 5.222 Z: 5.290
nrmsd: 0.356
Sample date estimate: 920 BCE
95% interval admixture estimate: 1986-1401 BCE

Due to noise, nrsmd worsened but is still well below 0.7. Notwithstanding this though, the shape of the curve fits like a glove and appears spot on with the average weighted covariance. And that good curve fit is reflected in the improved Z score and lower standard error. The result lets us conclude that the Loebanr outlier woman received her steppe ancestry admixture at roughly the same time as her Swat Valley contemporaries did.

Conclusion / Implications

To conclude, we’ve found evidence that high steppe ancestry may have reached the Ganga Valley by the end of the 2nd millennium BCE, and likely had reached  Gandhara / Punjab by the middle of the 2nd millennium BCE. Some of the steppe ancestry that entered Gandhara also traveled up into the Swat Valley in the same timeframe.

All of this evidence is consistent with steppe ancestry settling in the Punjab centuries prior to the composition of the Rigveda there, in conjunction with the observed spread of R1a-L657 in India which originated from the R1a-Z93 Y-haplogroup of the steppe. It’s also consistent with the beginning of formation of caste groups in the Kuru-Panchala Kingdoms around the time the varna system began to be implemented in the Iron Age Late Vedic Period.

We may also hypothesize that perhaps the people of the Swat Valley spoke old Burushaski. After all, the modern day Burusho people are located in the mountains further uphill from the Swat Valley, and genetically have some traits in common with the non-outlier samples of the Swat – viz. lower Sintashta ancestry and elevated IAMC (Aigyrzhal-like Inner Asian Mountain Corridor) ancestry. They have additional East Asian ancestry but this is consistent with a population that would have had trade links to the Tarim Basin, and the observed presence of Turkic and Tibetan loanwords in the Burusho language.

Note that while the evidence here indicates that there had already been substantial steppe admixture into India in the Bronze Age, it does not preclude additional later admixture of steppe ancestry in the Iron Age or Early Historic Period. Substantial admixture in this period is unlikely for a few reasons: lack of admixture from East Asian or Anatolian heavy groups (why would the groups resembling earlier steppe populations be the only ones to admix into India?), lack of migration of newer steppe-originated Y chromosome lineages, and the sheer size of the growing Indian population which would lessen the relative genetic contribution of migrants. But regardless though, the presence or absence of additional late steppe admixture does not have much of a bearing on the debate regarding the origins of the Indo-Aryan languages.

Brown Pundits