The Kashmir Files Stirs Nation into Recognizing Pattern of Genocidal Violence

 

Notes of my lecture at the symposium: The Kashmir Files, Moment of Reckoning, April 9, 2022, at 7 PM IST/ 9:30 AM EST

In today’s lecture I will focus on two of the important aspect brought out by the Kashmir files.

The Kashmir Files Represents Historical Human Rights Violations Amounting to Genocide

Unfortunately, contemporary discussion surrounding the recently released film The Kashmir Files represents what is wrong with our collective conscious; it went astray: The discussion is not about historical facts or historical issues, that everyone agrees, but aside from the issue all they want to discuss is either polarization, or politicization, which is traditionally used to distort facts in the past; moreover, it ignores the issues that perpetrated violence and punishes the victims with silence. Instead, If the historical event is discussed focusing on the brutal violence, the perpetrators, and the victims, it would lead to truth and reconciliation.

There are two issues with the way the public is misled in the current discussion in some media and academic sections:

1.     Misguiding the Historical issue

2.     Distorting the Human rights and Humanitarian concerns

What does it mean for contemporary history and for the future?

We must be ready to condemn violence, any elements perpetrating violence, and support the victims.

1.     History is constituted by: Facts, more facts, and all facts! For history nothing else matters.

I was surprised to read some articles about the Kashmir files hurting certain groups of people etc. How is recording historical facts hurting to somebody? If we go by that route, we cannot record any history, because no matter what its bound to hurt someone. Hurting or not hurting sentiments should not matter for history: the discipline of History is not the handmaiden of some activists or political theorists. History works independent of all these ancillary ideas. History should provide truth based on facts, that’s all it matters for history. In the case of Kashmir, as far as history is concerned the truth is hidden, facts of killings, maiming, and other atrocities committed in Kashmir did not see the light of the day or form part of the public discussion until now.

What happened on the ground is important for history, it should not be erased. hence as the Hindus of Kashmir has been requesting for a long time, a white paper should be released on the violence of Kashmir. The Kashmir files brings forward this moment of urgency.

 

Kashmir files stirred the soul of India by touching the Inner conscience of many across the country who have seen or heard of similar violence in the past not far from their home. There is an unmistakable pattern of violence of this nature seen across India.

 

1.     For many in India the Kashmir Files stirred emotions hidden inside the inner layers of conscious. Coming from Southern India the events of the Kashmir files had brought to life the stories of inhuman atrocities Razakars in Hyderabad state, that I heard from near and dear. It is the same: terrible atrocities killing innocent civilians including children, raping women, public terrorization of a group of people by chopping their limbs, gorging their eyes etc, for simply being different and practicing their faith; there is clearly a pattern---

How long will these genocidal massacred be ignored? How long will these atrocities remain suppressed? For what purpose? What is humanitarian response for these atrocities?

2.     Through its inaction not even condemning such acts, the Humanity’s soul is dead.

Human rights abuses even though partially depicted in the film form a large part of the film due to the nature of the issue on hand; these events are also imprinted on the inner conscious of Indian public, which stirred horrifying memories of previous events like these. It is important to understand the gravity of the issue, hence these events do not repeat.

Within all these discussions and debates, the Kashmir Hindus still await the recognition for their pain and suffering.

The Hindus of Kashmir face a dual curse in addition to their long struggles to get recognition for their trauma- first, they are victims of brutal violence, second, their victimization is being denied, which is worse than the abuse perpetrated 30 years ago. A film depicting their troubles is being termed Islamophobic- this is the irony. Hinduphobia within the Kashmir genocide is ignored and victim’s voices are suppressed by outrageous claims of Islamophobia. Silencing victim’s voices, suppressing history is the biggest crisis of our time! It’s not merely in the past, but continues in the present, and the future of this pattern of violence is embedded in it. This pattern of violence amounts to serious humanitarian crisis.

 

 

Why India Should Support Ukraine

 Why India Should Support Ukraine

One who stands with none stands alone. Standing alone has no merit as friends and enemies are part of geopolitics as is the case with life. India has already missed its opportunity to participate in geopolitical relations in a meaningful manner by being limited by the Nehruvian lack of future vision. It is time for India to end this NAM (Non-Alignment) mindset and enter the world with new vigour and mindful of its geopolitical role. How long is India going to plan its geopolitical participation based on the role of Russia and China, its powerful, but imperialist neighbours? If India remains quiet and fuels its growth further, it would be a threat to India’s sovereignty rather than help India in any manner. 

India never had an opportunity to shape its international relations independently. Some relations are based on the colonial background like participating in the Commonwealth. Some are shaped by threats from neighbours leading to NAM, which is a mistake. Therefore, it is important to disband these farmer organizations and move forward boldly with India-centric policy. An India centric policy must guide the future of Indian foreign policy and geopolitical strategy. I wrote an article about India’s foreign policy debacles previously. Check here: https://www.globalorder.live/post/india-s-foreign-policy-needs-to-escape-the-legacy-of-colonial-entanglements

I have long argued for establishing a new model of international relations for India based on its sovereignty and history. Arthasastra highlights the fact that the immediate neighbours cannot be trusted and would never be friends, but that a state should establish friendly relations that must be cultivated with farther neighbours. I do not say that we must follow this book written about 2,500 years ago, but what I am saying is that the state of India must take a closer look at its geopolitical strategy and shape it with guidance from tried and tested methods. As an important step in this direction India’s joining the Quad is impactful, but this role must also expand into other areas of India’s foreign relations rather than simply being symbolic. I wrote an academic article about it previously published in the Journal of Indo-Pacific Affairs. Please check it here: https://www.academia.edu/72480031/Connectivity_and_the_Quad_Powers_Revisiting_History_and_Thought

The Ukrainian crisis is one such situation, which demands India to go beyond its previous foreign policy debacles and vote in support of UN Security Council measures along with other world nations. It is important to stay strong and support the measures to end the war rather than stay quiet. India should support international measures to sanction Russia to end the war and support Ukraine, so as to help rebuild, the same way it is helping Afghanistan. This is India’s opportunity to show its stand on the international stage. 

Who decldes What is Hinduism in the West? A Handful of Academics or Practitioners?

 Who decides the Life of Hindus in the West? A Handful of Academics or Practitioners?

    There are two issues noted in the subject area of Hindu studies in the West. The academic study of Hinduism wields uncontrollable power and destructive behavior in its practices. Practitioner perspectives are somehow discounted as not valuable to understand true Hinduism even though a religion thrives on the practitioner’s belief. Some academic work focuses exclusively on disproving the practitioner's perspectives as well as denouncing their practices. Thus, denouncing the subject that they study closely. Silencing the subject peoples while creating theories of understanding about Hinduism, the academia displays destructive behavior if not entrenched superiority complex. This manifests in two ways affecting the academia and outside perceptions of Hinduism. Primarily this also leads to Hindu academics and Hindus to be held to a standard in which they are expected to deny their Hindu practices or become non-Hindus, which is not the case with practitioners of other religions. The practitioner’s perspective is somehow seen as jaded not conducive to research. 

    Religious practice is generally governed by long-held notions and received traditional wisdom. In this context, academic research matters little for a practitioner. However, in the case of Hinduism academic research and academic perspective impose themselves on the practitioners and try to silence their voices. Practitioner perspectives are actively discouraged as theoretical understanding developed in academia dominates the public and policy discourse. However, since the academic perspectives are developed without clear consideration of practitioner perspectives, this could often lead to problems in public perceptions of Hinduism. 

    While a religion thrives on the practice of its followers in the case of Hinduism it is being altered as academic theoreticians interject themselves within the tradition declaring what is right or wrong practice discounting the voices of practitioners at every step. The issue of Hinduphobia stems from this exceptional pressure placed on Hindus not from inside the practice, but from outside the practice through imposing the academic perspectives. Under these imposed perspectives simple practicing Hindus are depicted as fanatics and outliers by using less than respectable terms such as ‘Hindutva’. The problem with Hinduphobia in the West is that it stems from misrepresentations and half-truths concerning Hinduism. 

    Hindu history and culture are wrought with generalizations and simplifications in addition to misnomers and misinformation. However, its presentation outside of India had been very problematic, since out of context generalizations and public activism targeting a micro-minority has led to unforeseen consequences leading to vilification and persecution of these minorities outside of India. For example, how many in the general public know the infamous Nazi symbol has nothing to do with the Hindu symbol Swastika or that the Nazi symbol had never been called Swastika.

    Colonial beginnings of Hindu studies implanted suspicion of practitioners within the subject. The epics, the Mahabharata and the Ramayana are reinterpreted to reflect the ‘invader vs. indigenous’ dichotomy. Even though the ‘invader vs. Indigenous’ paradigm based on the fictional theory of Aryans is disproven these narratives still continue to dominate Hindu studies. Symbolic representations of evil, the demons, are identified as Dalits even though internal evidence of the epics does not support such identifications. These narratives are then used to spread suspicions of the established practice and religion of Hinduism. Misunderstandings of Hinduism come from these misplaced identity constructs, which effectively disconnect the authentic practices from public perceptions. Scholars disproving this dichotomy of ‘invader vs. indigenous’ perspective through disproving the Aryan invasion theory are name-called. 

    Sacred texts of Hinduism, the Mahabharata, and the Ramayana are reinterpreted with racial overtones. What is happening now is the ‘othering’ of Hindus using such misinterpreted tales of festivals, gods, and goddesses. Symbolic representations of evil or demons are identified with groups of modern society even though no such connections are seen in original texts or practices. For example, the festival of Holi is reinterpreted this way on college campuses in the recent past. Anyone opposing these misinterpretations or out-of-context generalizations is name-called or termed Hindutva. The issue is not with academic research but how it is weaponized out of context to discount practitioners.

    Appallingly, misrepresentations still continue to dominate public perceptions of Hinduism. Calling Hinduism ‘casteist' or Hindu festivals as ‘oppressive’ lacks ground reality as well as context. Therefore, the larger issue with the academia in the West is two-fold: first, denial of Hinduphobia and second, continually propping up the narrative based on ‘invader vs. indigenous’ perspective while denying the native practitioner voices, thus ignoring pluralism of practices within Hinduism. Unfortunately, some academics play a larger-than-life role in shaping this public representation of Hinduism in the West. For a micro-minority, the Hindus, in the West, this could lead to confusion, isolation, and subsequently targeted attacks. It is important that public discourse understands the religious beliefs of practitioners than interpretations of a few academics. 

    Vilifying Hindu practices, festivals, and lifestyles, sometimes with false equivalencies have become common across all spheres of academia. This trend is really concerning, since, this could lead to grave consequences for the practitioners due to misinformation put forward on numerous occasions across America. It is unfortunate that the very places of higher learning that are believed to foster knowledge, and pluralism of thought are becoming venues of hate incidents against Hindus. The number of hate crimes and violence against Hindus has gradually increased in the past two decades. Silencing practitioner’s perspectives is also a common practice. 

    The strange thing is universities had a number of hate incidents recorded against Hindus. It leads one to surmise that such misinformation can have disastrous consequences. The misinformation may have isolated and traumatized the Hindu students exposing them to targeted attacks. The trend is alarming. Hate incidents on college campuses are well documented, but similar reports outside college campuses may be meager. This might not mean the absence of hate crimes against Hindus but may indicate fear of Hindus in general for reporting such incidents. Therefore, we believe there might be underreporting also.

    It is important to counter such types of misinformation to integrate Hindus into American society.  It is also important to counter the suppression of news concerning attacks on Hindus. Awareness and balanced perceptions with concern for practitioners might help change the status quo of Hinduphobia and improve social harmony. 

Imperialist Categories Entrenched in the Academia/Social Sciences&Humanities

True History For New India

During the early nineteenth century, the imperialist governments began deploying an assortment of writers, called specialists to work in conjunction with imperial administrators to lay down frameworks for classifying, controlling, and administering their colonial territories. This left one of the lasting effects on the colonies by leaving the colonies forever bound by the colonial frameworks unable to free their mind/intellectual resource. Thus, the large imperialist machinery of false knowledge creation has spread its tentacles far and wide. Its effects are most egregious in the Indian academic study of society and culture. What is even more distressing is that these early imperialist theories still continue to dominate Indian academia still exerting immense influence. 

Assisted by the colonial administration and allowed to travel freely in the colonial domains, they used their intuition laying foundations for academic study in the areas of Social Sciences and Humanities, creating theories of races, languages. For the most part, their early work focused on discounting indigenous cultures and their traditions. They created terminology that labeled indigenous faiths (religions) as false faiths calling their repertoire of religious literature myths. The academic study of religions, Religious Studies, still uses this early terminology, which reeks of unbridled imperialist and racist tendencies of the origins of Social Sciences and Humanities. This tendency to discount indigenous peoples' understanding of themselves did not stop with falsifying their religion but spread into other subject areas such as sociology, anthropology, and history. Entire swaths of Peoples' languages and cultures were thus theorized to be alien through the creation of mythical theories such as Aryan invasion/migration. 

To bring out the clearer history of India, we should first clearly understand the stereotypical methodical process in which the Imperial history machinery created it. 

The following are some of the ways this imperial/colonial knowledge creation could be categorized and understood. 

The constructions are so outrageous that it almost needs no pointing out. One knows it when one sees it. Even though generations of scholars are aware of the many shortcomings of Indian history, many of these assumptions and constructions continued unchallenged even after the independence of India. 

There are a number of general patterns noticeable in the academic research on Indian history: 

1. Solving the Puzzle: subjects of Indian history and religion are mostly treated as a puzzle. Indigenous knowledge and understanding were never accepted as authentic. For example, the whole hoax of the Aryan invasion is created this way. Even though no native memory or textual memory indicates any such thing, the researchers insisted that the invasion happened through assembling puzzle pieces. 

2. Let’s make up a theory/ Apply A Theory: Indian history was frequently twisted by applying unrelated theories. The linguistic theory was appropriated, stretched, and applied to create race and regional divisions of history. Language is not a race and not a marker of race, however, that did not stop these theories and their application. Languages spread for a variety of reasons, race is not one of them in the ancient world. Another theory that was taken out of context and applied to Indian society is the psychoanalytic theory.

3. Philosophy or the semantics of language: even simple and clear terms are debated until they lose their real value. I recently came across a discussion- arguing the Pali sutta may have come from Sanskrit Sukta, instead of Sutra, which it was. Even though it was well established that Sutta comes from the Sanskrit word Sutra and it was also popularly known that another pali word suvutta is the equivalent of Sukta. Words are discussed and debated until they are completely embroiled in confusion and lose their original significance. 

4. Let me tell you about my intuitions: Most of the classical stories of the epics are interpreted this way. For example, the event of Bhishma’s defeat with the help of Shikhandin in the Mahabharata was interpreted by some academic works as Arjuna hiding behind his grandmother, even though it was completely imaginary and not mentioned in the text. This imagination springs from the past life story of Shikhandin, even though it had no connection to Arjuna as such. 

Another example of this is the speculative assumptions regarding the Jagannatha, Subhadra, and Balabhadra. Some scholars speculated that Subhadra in the Puri temple may have been Lakshmi, who had been later changed to Subhadra. Although there is no evidence that the Goddess in the Puri Jagannatha temple had been ever thought of as Lakshmi in classical texts or popular stories. The goddess of Puri temple is specifically known as Subhadra and worshipped as such always, which was established in historical research. Volumes are written arguing against widely held views in Indian society to judge Indian society as 'confused' about its own culture and civilization, while in fact, their agenda is clearly visible in the arguments/theories proposed, which are not based on fact, but only on intuition.

5. This historical figure was right: This type of historical research dominates Indian history, next only to theoretical constructions. Most frequently, works are written eulogizing this ruler or that ruler, for example, Ashoka, Akbar, and Aurangzeb, at the expense of other parallel historical events. This leads to twisted history as biographical sketches are presented as history rather than fact-based social and political analysis of historical India.

6. Tedious objection to an established view: lengthy works are written to argue the epic personalities of India such as Rama, and Krishna or the goddesses are somehow not what they were meant to be. This becomes even more stranger in analyzing the goddesses- they are called spouse goddesses as if being unmarried makes them less respectable. Outrageous claims on the goddess Durga Mahishasura Mardini under the disguise of research might be familiar to most of you. Unimaginable constructions and semantic exercises are undertaken to judge commonly held notions as baseless. 

And finally, let me add the most prominent category of all the misconstructions in Indian history: 

7. There is no evidence, yet I am sure it happened! Aryan invasion or migration theory is the greatest example of this category. Even though the recent genetic research has disproved any invasions/migrations from the Steppes some still continue to argue in support of Aryan migration. In this category of research, the most popularly used common words are lost language, lost population, etc. However, they began using the ghost population recently to refer to such imaginary constructions, which lack factual support. I have previously discussed my views on the lack of genetic evidence for Aryan migration elsewhere in my publications and lecture. Hence, I would not dwell on too many details here. 

Alright, let’s begin, what do we have in place of history in India? Numerous constructed theories and a couple of biographical skulduggeries. History writing has a very complicated history in India. There is a peculiarity in the way Indian history was discovered, presented, and written from the beginning. Hence India’s history had been narrated from numerous perspectives other than its own perspective. It was always written by the outsiders for the benefit of outsiders. Hence, only represents a haphazard history according to the needs of the colonizer.

It is strange, but History writing in India still remains under the control of western academia as it had always been an international affair. Even the smallest of the historical issue of India can make international news and controversy.

The result of all these above-listed exercises is a travesty of Indian history, which is merely mythical as it stands now and not representative of India and Indian culture. What we have as history currently is haphazard and lacks a holistic approach to India. Methodically it lacks sound approaches to history writing due to its beginning under colonialist/imperialist regimes. As India is crossing 75- years of independence nearing a century of independence soon, it is necessary to take a closer look at the history currently and work on finding authentic sources to rewrite the clearer and holistic history of India. 

(Based on Prof. Lavanya Vemsani's Lecture, "True History for New India," Delivered at Interdisciplinary Conference on Beyond Imperialism Categories, Joint conference of Indian Institute of Advanced Studies (Shimla) and Flame Univeresity, Pune, May 13-14, 2021.

International Relations on Indian Borders: On the Second Anniversary of Balakot Air Strike

 International Relations on Indian Borders: On the Second Anniversary of Balakot Air Strike

    On the morning of February 26, 2019, I had just returned to the US from a series of conferences and seminars held in India. Actually, I was in India a few days before the Balakot Strike and traveled between New Delhi and Southern India, Hyderabad. I participated in ARTH Seminar-conference at Indira Gandhi Center for the Arts in Delhi. Here, Union Minister Smriti Irani, Actress Ravina Tandon, and I – discussed Feminism in India on a panel about the historical and modern understanding of women. I then traveled to Hyderabad to deliver my lecture on historical methods as the honorary guest and keynote speaker for the Valedictory session of the South Indian History Congress at Osmania university. Hence, recently returned from India at that time I have understood the magnitude of the Balakot airstrike within India and its bearing on International relations on the borders of India.

    The Balakot Air Strike in the early hours of February 26, 2019, was brisk and destroyed a terrorist camp near Balakot in Pakistan. There is are numerous efforts on the Pakistan side to deny the occurrence of the Indian Air Strike in its efforts to limit the enormity of Indian action. However, as a longtime Indo-Pacific policy analyst, I trust the statement of the Indian Military that an airstrike was launched that day, which attacked and destroyed a terrorist camp in Balakot, Pakistan. Soon after the Air Strike Indian administration briefed international diplomats sharing information about the Air Strike and its goal of destroying a terrorist camp of JeM (Jaish E Mohammad), which claimed responsibility for the Pulwama attack in Kashmir earlier that month. This is a major military operation launched to attack terrorists in Pakistan, since the last attack launched by the US military SEAL forces killing Osama in May 2011.

    In this type of military operation, it is difficult to know the exact number of casualties, discrepancies always exist. The death toll ranges between 250-450 people depending on who you are talking to at any time. However, it should range between 300-350 as a rough estimation based on the size of the camp. However, it could be said that no civilian casualties are reported from the nearby town of Balakot. The Air Strike targeted and destroyed a terror camp on the hills without affecting anything nearby. 

    The Balakot Air Strikes leave India and the international community with many impacts. However, most importantly, India took control of highly strategic locations; shows India’s commitment to secure borders. To this day, the terrorists have not been able to launch another attack that demonstrates security on the Indian borders.

    And furthermore, this shows India’s commitment to open and honest warfare. India’s commitment to open and honest warfare is known for millennia. In the Arthasastra (Book VII chapter 13) Chanakya discusses how open and honest warfare is preferable to covert tactics. India’s open and honest sharing of data following the Air Strike is appreciable. India’s commitment to lasting peace also comes to the fore in this effort. 

    The Balakot Air Strike also leaves a lasting impact on the Indian region as well as Indo-Pacific regional cooperation. India balances its western borders with Pakistan and eastern borders with China. Both of which have previously cooperated and shared Indian territory of occupied Kashmir. Hence, international relations in this high mountain region are complex. It is important to establish peace in this region by supporting the only strong and large democratic nation in this region. It is important for the international community to maintain peace in this region. 

Misinterpretation of Cultural Shifts as Invasions: Weaponizing Confusion and Ignorance through the Aryan Myth

Misinterpretation of Cultural Shifts as Invasions: Weaponizing Confusion and Ignorance through the Aryan Myth

 

    Cultural Shifts are a natural phenomenon noticed in any longstanding civilization, since it is natural for a living civilization to undergo shifts based on environmentally, economically, and socially favorable conditions. It is a necessity for any society to adapt to move forward to continue to survive millennia. The Indian Subcontinent has seen many such cultural shifts during the early historic period. The paleolithic phase is mainly noticed in coastal and mountainous regions, while Mesolithic is noticed near plains. The Cultural shifts become even more obvious with the move to more settled civilization beginning with Bronze, Chalcolithic, and Neolithic phases. This phase of civilization is dated variously between 15000 Years Ago (YA) to 12000 YA. At some early archaeological locations, the Mesolithic phase co-exists with the Neolithic or Megalithic phase. Sometimes it is said that Megalithic followed the Neolithic phase, but Mesolithic tools are found in Megalithic tombs, which indicates continuation from the Mesolithic phase. Cultural shifts are noticed in moving one type of early culture to another culture in the same region or to a different, but more far off place are noticed sometimes.

Such peaceful movement of people from one end of the Subcontinent to another end of the Subcontinent is recorded in archaeological evidence as well as India’s oldest texts the Vedas. Later part of Vedas note one such cultural shift in which people have moved from Northwestern India (Saptasindhu region) toward the East. But it is not a violent takeover. In fact, no large amounts of weapons indicating violent take-overs during any phase of the early civilization of India are noticed in any region of the Subcontinent.

There is also the movement of people from the Northern end of the Subcontinent to the Southern region. Tamil text Agattiyam records such arrival of sage Agastya and his pupils to the Southern tip of the Subcontinent. The history of Andhra Pradesh records the arrival of the Andhaka tribe from northern India. Numerous such movements and settlements are recorded in texts datable between 1500 BCE (about 1700 YA) to 1000 BCE. Lack of largescale weaponry in any historical location across the Subcontinent for the period between 1500 BCE to 1000 BCE only indicates that these movements could be classed as only as Cultural Shifts rather than invasions/migrations of some unknown/alien tribes. If in fact there was any invasion and migration that should have been noticed in archeological record with the presence of lots of weapons indicating war, and abrupt disruption to the existing culture, which should be replaced by a new culture. But no such weapons or abrupt disruptions or displacements are noticed anywhere in the Indian Subcontinent in the archeological record. Continuation of different phases of civilization together simultaneously indicates coexistence rather than a takeover. Many megalithic sites in Southern India also show cultural assemblages resembling Harappan culture. This leaves us the conclusion that Indian civilization is a continuous and longstanding civilization since the foundations 80000YA. It was only the Cultural Shifts and movements of populations across the Subcontinent that enriched India with immense multiplicity marked by pluralism unlike any other civilization in the world.

Colonial history misconstrued the evidence of internal Cultural Shifts as violent Invasions and takeover of native civilization by outside tribes. Colonial constructions of the early history of India verges on the mythical theories rather than utilizing ground facts and known from ancient classical texts and archeological data of India. Therefore, Indian history created between the 1880s to 1940s included in all the textbooks of India and taught to the colonial subjects of the British Empire perpetrate the single agenda of invasions by a superior race, occupation, and suppression followed by replacement. This constructed history of India had not been corrected but continued in textbooks under the successive governments of independent India.

To take their agenda forward colonial historians, linguists, sociologists, and anthropologists set to work with support from East India Company initially followed by the then British Imperial governments. Linguists, especially Max Mueller, construed a theory in such a way that it might suit the purpose of colonial master in misreading and misinterpretation of the texts to twist and construct the mythical history of India. The colonial state employed immense mechanism to create and apply the Aryan invasion/migration theory to change Indian history and society beyond recognition.

The Brahmins were doubly affected by this colonial agenda. In the constructed new social history of India Brahmins became high caste but branded as manipulative keepers of texts on the one hand, while on the other hand they were branded as enemies and oppressors of all other people identified as the descendants of invading mythical Aryans. Thus, the few members of the Indian society who are learned in the Vedas were silenced into submission for fear of facing repression from the state-power, while also simultaneously facing rejection from their neighbors as descendants of Aryans. As one section of Indian society was thus silenced, British Anthropologists are appointed as Census Directors began categorizing, re-organizing, and dividing Indian society into myriads of castes. The administration set out to declare anyone opposing or questioning their new ways of administration and classification as criminal caste.

This is another way to silence powerful Kshatriyas and rebel groups and used as a framework to suppress opposition. A notable example of such categorization is notable in each region the British administration is extended. Some castes classed as criminal tribes lived in British territories lived as peaceful members of the Princely state in their neighborhood and they were never branded as such in the Princely state of India. Thus the British sociologists and anthropologists created a new universe of Hindu social system on an all-India scale instituting the British policy of ‘divide and rule’. British rule altered Indian society by recasting otherwise peaceful people as criminal tribes, marshal races, or a variety of castes divided and arranged hierarchically as upper and lower.

Close to three-quarters of a century later it is the duty of every member of Indian society to correct this British record of history and bring the true history of India forward.

Part II. No Aryans: Frequently Asked Questions and Answers

 #NoAryans 

 

1.     Does Archeological record or genetic record support Aryan invasion/migration?

 

The archaeological record does not support it. The crux of the Aryan theory is that an outside group of people spuriously named as Aryans (no race of this name is ever known in India) came from the Central Asian Steppes and took over India to change it beyond recognition. “They came, they conquered, they changed,” is how it is presented in books. This robs India of civilizational continuity and superimposes a racial divide that did not exist prior to the arrival of the British.

For this theory to work three points of evidence are necessary.

A.   Weapons and destruction on the path of their supposed arrival: It is said that Aryan destroyed Indus valley cities and then proceeded to India. Indus valley cities merely declined due to ravages of the environment. No largescale destruction or weapons are found at any excavations of Indus valley cities.

B.    An equally complicated and sophisticated civilization to that of the Indus Valley Civilization on the Steppes is not found. For an outsider civilization to send a substantial amount of its population out to conquer there should be sufficient development and stability within its own civilization. No such strong civilization that could rival or conquer Indus Valley Civilization was in the Steppes, the supposed home of mythical Aryans.

C.    No genetic evidence of the arrival of largescale human groups is found in India datable to the supposed Aryan period (2000-1500BCE). The male and female genetic heritage of almost all Indians is derived from Founder genetic heritage (80,000 Years Ago) which evolved in India. Please check the answer for Question 3 for more information. 

 

2.     What about Greeks and others who came from time to time to India and made India their home?

 

That may be so. These are historically attested small migration and they haven’t destroyed the existing civilization or imposed themselves to bring changes to the living culture of India. What we are considering here is the supposed Aryan arrival (2000-1500 BCE), occupation, and replacement, which did not happen.

There might have been small migrations of populations that came to India and finally became part of the cultural mosaic of India. The issue we are discussing here is about the invasion/migration of hoards of horse-riding outsiders, who conquered, destroyed, and altered India from the original culture and civilization. The problem is that this theory posits the indigenous culture of India, Hinduism, and original texts the Vedas as brought into India by these outside invaders/migrants. As discussed above in the answer to question 1 there was no evidence for such invasion/migration in genetic or archaeological records.

 

India always welcomed people that lived peacefully and contributed to the cultural ethos of India. In addition, they did not migrate to such large groups to affect change in demography or culture. In fact, the Greeks being polytheists appreciated and received the Indian culture well. Greeks are the first people to record authentic tales of India and Indians. Some of the Greeks assimilated and absorbed the culture of India. In fact, one of the earliest Bhagavata inscriptions is issued by Bhagavata Antialkidas, Greek ambassador, as noted in the Vidisa/Bidisa inscriptions. Early Indians and Greeks also lived and traded together in the Mediterranean. The archeological record shows long-standing relations of mutual respect and admiration between India with Greece and Rome. It is probable that some of the westerners may have lived in India and similarly, some Indians may have lived in their territories.

 

3.     My friend told me there is genetic evidence for the arrival of Aryans.

 

No. Whatever your friend might have told you this view is only a vestige of the older theory of Aryan invasion/migration, which is not supported by any historical evidence but imposed on Indian history during the British rule using vague linguistic theories. Now that this theory is proved baseless some lingering ideas are being circulated. It is your job to learn about the lack of evidence for that British-imposed-colonial theory and enlighten him/her.

 

This theory of a single race going around the world occupying, destroying, and completely replacing the native cultures is derived from theories of racial superiority. This has led to the Holocaust. In fact, the racist theory of Aryans is so fluid that any racist can adapt and use it in any way suitable for him to bring about utter destruction as it happened in the case of the Holocaust. That proves how dangerous this theory of Aryan migration/invasion is even though any evidence for it is completely lacking.

For more information on genetic information, which disproved Aryan migration and invasion please read my previous blog post and research publication provided in the link below:

https://manthratalk.blogspot.com/2020/08/noaryans-frequently-asked-questions-and.html

4.     There is a tribe called Aryans, what do you say about that.

 

We don’t really know who these tribes are, but it is a tourist phenomenon in recent years. It is a lucrative tourist attraction to label a tribe Aryan. These are found in nations spread between Central Asia to Indian Subcontinent. However, the issue being discussed here is about the supposed arrival of Aryan hoards that replaced the indigenous people and their culture on a large scale. I don’t think any of these tribes were responsible for any such destruction. Their tribal culture and folklore don’t indicate that.

 

5.     They told me there is a difference between Southern and Northern Indian genetic heritage.

 

Whoever is telling you this theory is assuming your naivete and continuing the colonial legacy. Colonial administration through historians assumed their subjects as silent passive receptors. This is a continuation of that colonialist outlook. They are assuming that you are not going to check for facts or evidence and silently accept what they are telling. This had been the case of Indian history for the past century. Change the status quo and find more information to counter anyone telling you these spurious theories.

 

6.     Could we consider Indus Valley/Vedic civilization as part of Indian civilization or is it considered outside civilization?

 

Yes. Indus valley civilization is part of Indian civilization. Indus Valley cannot be considered outside since for Ancient India the Subcontinent of India is considered as the civilizational zone. Indus valley is also the geographical region where the Vedic texts through their revelations locate the sacred geography of Hindus and other Dharmics (Jains, Buddhists, and Sikhs). Symbols and practices associated with Indus Valley Civilization are noticed across India.

Continuity of Indus symbols, practices still persist in Indian culture, so what was assumed about their destruction is completely wrong. The decline of Indus valley civilization only indicated a cultural shift rather than sudden destruction.

Cultural Shifts are a natural part of history and do not decrease the continuity of a civilization. The long-standing Indian civilization is evolved from a mixture of practices and symbols derived from numerous such Cultural Shifts across the Subcontinent. Different geographical regions proved favorable for the evolution of Indian culture at different periods of time. The resulting Indian civilization is the long-standing multi-faceted, multi-linguistic, and pluralistic civilization, an amazing continuation from millennia ago.