Linguistics a Civilization

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Science & Technology Short Story Spirituality Sports Tte--tte

Travelogue

Linguistics and Civilization

Posted byTeam Folkson 1/17/10 Categorized asColumnists,Cover Stories,David Frawley

By David Frawley

The proposed Aryan Invasion or Migration into India that most history books present as a fact sofar has not yet yielded any solid evidence to support it. There is no archaeological, genetic, or

literary evidence that shows it to be the case. On the contrary, existing evidence is of a

continuous development of civilization in India since the end of the last Ice Age.

The proposed destroyed cities of the Indus Valley have proved to be a myth, with no real

evidence of any destruction by invaders. There is no evidence of Aryan ethnic types, Aryanhorses, Aryan cows or anything Aryan leaving any trail into India in ancient times. There is no

Aryan culture in ancient India apart from the indigenous culture of the region that exhibits fire

altars, Brahma bulls, figures in meditation and Yoga postures, swastikas, chakras, pippal leafs

and other symbols quite in harmony with later Hinduism, Buddhism and Jainism, traditions thatcalled themselves Aryan.

The only so-called evidence left that claims any real evidence of an Aryan intrusion is linguisticspeculation: that affinities between Indian and European languages require that the Vedic culture

came from Central Asia in late ancient times. In this article, we will examine the role of

linguistics and why we cannot use it as a primary means for determining culture or history. Thismeans that so-called linguistic proof of the Aryans is as questionable as the others. In fact, the

term Aryan, which in Sanskrit means noble or pure, has no racial connotation until colonial

European scholars proposed it a few centuries ago.
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Culture and Language

In order to understand the role of linguistics in determining ancient history, we first need tounderstand the place of language in human culture. In this regard, spoken language is one of

several important factors of culture but not the only one or necessarily the most important.

Civilization and culture are based mainly upon the primary structures of religious, political and

social organization which make up the customs, practices and laws of a people. Behind these are

the practical necessities of the geography and climate of the region in which the people live.These factors develop in a particular historical context and in an interaction with other such

cultures.

Culture is, therefore, a complex phenomenon consisting of varied social and natural factors. To

understand, it we must take a broad view of its various aspects. We must avoid the temptation to

reduce a culture to a single factor like language, religion, ethnicity or geography and use that asthe last word or sole determinative factor. To identify language, culture and even ethnicity,

which the Aryan theory has tended to do, is a wrong identification, a confusion of factors that areseldom homogenous in existing cultures.

Each culture certainly has a particular language that we indeed must recognize in order to

understand it. This cultural language, however is, first of all, not a particular spoken tongue, butthe terminology of the culture according to its prime values, beliefs, attitudes, and customs.These key words, phrases, ideas or beliefs could be called the prime mantras of the culture. To

understand a culture, we must understand this language, which means understanding the

particular cultures way of thinking and looking at the world, not just its grammar or etymologyas linguistics tend to focus on.

Some culturesgenerally with strong national boundaries and limited historical horizonsaredominated by a single outer language, like the German language for German culture. This

national language may reflect the culture as a whole, being the main spoken language used by

the people living in it and also reflecting its prime values. But this is the exception.

Certain broader cultural languages have arisen over time relative to complex civilizations or

empires like Greek for Hellenistic culture, Latin for the Roman empire, Sanskrit for classicalIndia or Mandarin for China. These cultural languages have not been the spoken language that all

or even most of the people residing in these cultures used in their daily lives. They were a lingua

franca or language of general communication for economic, business, intellectual or religiouspurposes.

Other cultures or cultural zones may be dominated by a particular language family like Indo-

European languages for European culture. Here the cultural connection is more general anduncertain. A language family can reflect a number of cultures and various historical changes. It is

a far more tenuous entity than a particular language or dialect. We cannot give too much

emphasis on it as a determinative factor of culture and it more easily crosses over many culturesand geographical regions.


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Much more important than the outer form of the language is the inner culture that the formal

language serves as a vehicle for. In other words, the prime ideas and values of a culture are more

important than the outer language forms it adopts.

In fact, a non-Indo-European language like Hungarian can easily be used as a vehicle for

European culture; just as a non-Indo-European language like Tamil can be used as a vehicle forIndian culture. The nature of the culture is more important than the structure of the language

used to transmit it. And some degree of linguistic diversity exists in all cultures, whether it is

non-Indo-European languages like Basque or Finnish in Europe, or those in India like Tamil.

Linguistic Reductionism

To try to reduce culture to outer linguistic and grammatical forms is a mistake of thought, a kind

of one-sided reductionism. By isolating outer factors as the most important, the inner essence and

development of the culture can be obscured or lost.

This issue is particularly important for the Indo-European problem, where there has been aneffort to use linguisticswhich is focusing on the outer language forms as the primary factor fordetermining culturein trying to understand the history, culture and even ethnicity of those

speaking Indo-European languages. There has been an attempt to reconstruct a Proto-Indo-

European culture as part of a Proto-Indo-European language, for time periods centuries ormillennia before we have any written record and try to derive the culture of all later Indo-European speaking groups from it, like a tree from a seed..

This reduction of culture to a particular outer language form is untenable to a deeper view. We

cannot define culture by a spoken language, though we can use culture to understand a spoken

language.

This means that there is no Indo-European culture that can be defined on linguistic grounds,

whether relating to PIE (Proto-Indo-European) or later. There are only Indo-European languagesand even this affiliation is rather loose. Indo-European languages can share many factors with

non-Indo-European languages as well as have their own differences that can be more major than

their similarities.

Indo-European languages can reflect any number of cultures through various different places and

historical periods like the Hindu, Persian, Greek, Roman or French. We cannot reduce all these

cultures to some single original monolithic linguistic cultural entity called Indo-European. Itwould be like defining the development of modern civilization according to sound shifts in the

English language, as if science and technology were by products of English language variations!

Yet this is what linguists do when they try to use proposed language shifts in Indo-European

tongues to identify some original Indo-European language, culture and ethnicity from which they

all arose.

Our understanding of ancient India has in particular suffered greatly from this linguistic

reductionism. There has been an effort to take ancient Indian teachings likes the Vedas that are


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composed in an Indo-European language, remove them from India and from the key ideas and

values of Indic civilization, and try to explain them according to language developments of

European languages and the ideas of comparative European mythology. This negates Vedicspirituality and culture almost altogether.

There is an Indic civilization and many Indic cultures but these are not limited only to those whospeak certain Indo-European languages. There is a European civilization and many European

cultures but these are also not limited to Indo-European language speakers.

European civilization can be briefly described as a combination of Judaeo-Christian religious

views, Greco-Roman social and political views, and folk practices of the peoples in a certain

geographic region and time period, leading to internal developments of art, science and othersocial changes. Most European groups speak Indo-European languages, but the primary religious

ethos comes from a non-Indo-European language speaking culture altogether! We cannot speak

of European civilization primarily as a certain Indo-European linguistic entity, nor understand its

historical development according to morphological changes in these tongues.

Similarly, we can speak of Indian civilization as a combination of Indic dharma traditions like

the Hindu and Buddhist, their corresponding political and social orders, the folk practices of thepeoples as developed in the Indian subcontinent, as modified by Islamic, Christian and Western

influences in recent centuries and other internal developments. We cannot speak of Indic

civilization as primarily a linguistic entity, whether Aryan or Dravidian or both, whetherindigenous or coming from the outside. Indic civilization has its own value and identity through

its different forms and phases, just as European civilization does.

Most importantly, the prime concepts of Indian civilization are present in the ancient Vedic texts

including ideas like dharma and karma, practices like mantra and meditation, an honoring of

great rishis and sages, a pluralistic view of reality, and a recognition of the Divine presencepermeating the world of nature. They are also present in ancient Tamil and other Indianlanguages, both of the Indo-European and Dravidian language families, as also in Nepalese.

Yet when linguists look at ancient India, they try to define its people and culture by outer

language considerations, particularly Aryan versus unaryan, as if the people of those ancient

times neatly defined themselves according to the modern idea of discrete language groups,treating those who spoke languages from other language families as inherently alien to them. The

ancient world had a great deal of linguistic diversity and even those speaking languages

belonging loosely to the same language family were certainly not aware of it!

The Vedic people of ancient India did not identify themselves as a linguistic entity but as a

cultural and religious entity (in which language, of course, had some part, with Sanskrit as their

main sacred tongue). Their divisions of Aryan and unaryan were not simple linguistic divisionsbut cultural divisions of good and bad, friend and foe. Even in the Rig Veda, the oldest Vedic

text, Vedic tribes of all the five groups of Turvashas, Yadus, Anus, Druhyus and Puruswhich

included those who spoke the same or kindred tonguescan be found at times lumped amongthe Dasyus or enemies of the Aryans.


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The search for an original PIE culture is inherently questionable. Language and culture cannot

simply be equated. Even if some original PIE existed to some degree as a language, it may not

have had any particular culture associated with it apart from the other cultures around it whichspoke different languages. There is no way to identify PIE from non-PIE speakers from a cultural

standpoint, whether in terms of horses, birch, salmon or anything else. That PIE might have had

such words doesnt mean that non-PIE groups did not have them.

Conclusion

Civilization and culture combine many factors. When we isolate a peripheral factor like language

family and try to make it stand on its own as the prime determinative factor, we easily run into

confusion. When we try to reconstruct languages for prehistoric periods, where we have norecords to verify our speculations, and try to identify them with a particular culture or locale, we

are on even yet shakier grounds.

To really understand Indian civilization requires first that we understand the values, perceptions,

and aspirations behind it, not just the morphology of Indo-European languages. That is the realstudy of Indian civilization through which its culture, history and languages can be determined in

their proper place. Those who use linguistics to study ancient India usually ignore this altogether.They have missed Indian civilization and its spiritual greatness and are trapped in their own

linguistic swamps, trying to define single words and missing the great ocean of spiritual meaning

that is our true heritage from the ancient world.

Does this mean that linguistics has no place in the examination of ancient history? No, but that

its role is secondary, not primary. It cannot substitute for more solid forms of evidence. We mustlearn to understand what the ancients said and meant, not just classify whatever grammar

fragments we have found as their real message! Otherwise our ignorance of our real history

remains. In this regard, the spiritual message of the Vedas is as unrecognized today after somecenturies of linguistics, as it was before that discipline arose.

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Linguistics a Civilization