Harappan-Aryan Myth
By Dr. M.K. Teng
Methodologically, the analysis of linkages of
between archeology and an ideology of history may
appear to be serious work of research, but
ultimately it is only, one of thos many attempts
to distort Indian history by various techniques of
logical reductionism. The pre-supposition of a
Harappan-Aryan debate, hings on the British
historiographic assumption of a civilisational
conflict, which the Aryan race movement in India
generated. Mortimer wheeler, dazed by this
stanctural formats of the Sind Valley Civilisation
and their historical antecedents, could not
imagine the sequences of events which led to the
growth of the Harappan civilization, except in the
conceptual formats of the race movements across
Asia, the liberalist reformism envisioned.
The attempt made by scholars of Indian history to
use the Indian media, for a projection of the
Indian past, provides good reading but in essence
it is a preposterous combination of archeologist
evidence and paradigms of approach to the study of
history, built around an irrational urge to deny
the continuity in Indian history and its
civilisational identity. A psychologist complex of
fear, haunts the mind of the Indian historian that
the acceptance of the continuity of the India
history and its civilisational identity would
necessitate the reconstruction of the Indian
history in the context of its Sanskrit content.
The Aryan myth was a part of the sociology of the
race movement and the ideological and moral
commitment to formulate premises that racial
differences were fundamental to the growth of
human civilisation. The sediments of a
civilisational history bear evidence of the racial
characteristics presumed to provide clues to the
analysis of the levels of its culture. The myth
that Aryans considered themselves to be superior
to the Authroloid and proto-Austraoloid stock of
the Indian population, is also a projection of the
British liberalist reformism. That caste had its
origin in the social differention between the
Nordic invaders and the Austroloid and proto-Autroloid
survivors on the India sub-continent has its roots
in the presumption that race movements were
ideologically oriented. An attempt is made with
deliberate intent to ignore and leave out of
reckoning the race-movement of the Western-Brachycephlic
Alpinoid peoples, across the north of
India,
spreading down to Bengal. The Alpinoids
disappeared and are now extinct as a separate
raceist identity, but their acculturation in India
had a deep impact on the social patterns into
which the Indian civilisation grew. Possibly a
study of such acculturation would explain the
western Bracky-cephlitic presence in northern
India.
Ideological conflict dominates the study of Indian
history for their are visible trends in
historiography in India to prove that Indian
culture was an extension of the civilisational
process of the Occient, where divinity had
ordained the reality of an ominipotent masculine
God, who determined the legitimacy of human
action. The claim to the closer proximity of the
Sind
civilisation to the civilizational, has an
ideological thrust to Occidentalise the Harappan
culture. Having grown along the river Saraswati or
the Sind, is only important in so-far as it
establishes the proximity of Sind Valley
civilisation to the Middle East, to prove that the
civilisational process of the Harappan culture was
not Indian and it had a plural origin.
Not far off from the remains of the Harapan
culture in the upper reaches of the Shivaliks,
across the Pir Panjal mountain range, the worship
of the Mother Goddess, Bhawani had already
achieved a systemic shape with a basic sub-stratism
of Shakht, which the mesopotamian civilisation did
not envision, and which later florished in the
Shiavite monism of the Trika, in the Kashmri
valley. In the Sind valley cilivisation, figures
of Goddesses were found and a representation
similar to the Pashupati was also found, with the
types of ornaments, which were strictly native and
which had a ritual texture close to the Vedic
ritual system.
The later Neolothic culture at Burzaham in the
Kashmir valley, populated by people of the Aryan
stock. The chalcolithic revolution in the Burzaham
civilisation came about, in the begining of the
period of the Nilmat Puran in Kashmir, undoubtedly
by its contact with the
Sind
valley. The ritual culture which grew in
Kashmir
in the Nilmah era, was the negotiation of the
masculine God of the Occident.
The Harappan culture and the myth of its
civilisational conflict with the Aryans requires
to be analysed by new and more sophisticated tools
and techniques of history Linguistic sociology and
the analysis of ritual culture and social
anthropology provide as vital data on history as
archeology does. The neolithic culture, which
flourished in
Kashmir
along the river Vitasta (Jehlum) and which formed
the ground work of the Shahkt-Shiva ritual
structure, must be studied more intensively, to
understand the contours and content of the
Sind
valley civilisation and its alignments with, the
Aryan people.
Source: Kashmir
Sentinel
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