Aryan Idols: Indo-European Mythology as Ideology and Science by Stefan Arvidsson PDF

By Stefan Arvidsson

ISBN-10: 0226028607

ISBN-13: 9780226028606

Severely analyzing the discourse of Indo-European scholarship over the last 2 hundred years, Aryan Idols demonstrates how the interconnected recommendations of “Indo-European” and “Aryan” as ethnic different types were formed via, and used for, a number of ideologies.Stefan Arvidsson lines the evolution of the Aryan thought throughout the 19th century—from its roots in Bible-based classifications and William Jones’s discovery of commonalities between Sanskrit, Latin, and Greek to its use through students in fields corresponding to archaeology, anthropology, folklore, comparative faith, and historical past. alongside the best way, Arvidsson maps out the altering ways that Aryans have been imagined and relates such shifts to social, ancient, and political methods. contemplating the advancements of the 20th century, Arvidsson makes a speciality of the adoption of Indo-European scholarship (or pseudoscholarship) by way of the Nazis and by means of Fascist Catholics. A wide-ranging dialogue of the highbrow heritage of the earlier centuries,  Aryan Idols hyperlinks the pervasive notion of the Indo-European humans to significant medical, philosophical, and political advancements of the days, whereas elevating very important questions about the character of scholarship to boot.

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Extra resources for Aryan Idols: Indo-European Mythology as Ideology and Science

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L'20 This tradition is elaborated especially in Firdawsi's Shah-Name from the eleventh century, when lraj (related to Av. airya. ~Iranian,~ ~Aryan~) is presented as the forefather of the Iranian peoples and Tur as the forefather of wild, nomadic Turkic peoples who rage in the northern and eastern parts of Iran. The simi· larities between the names ofSalm. Tur, and lraj and the Noachites gave rise, during the eighteenth century, to speculations that the two groups of brothers actually were identical.

L26 The importance of the shift from the Aryan or Indo-European "race~ or people as a linguistic family to a physical-genetic species cannot be stressed enough. The shift marks the transition from the realm of possibility to that of necessity: a person is inescapably a member or not a member of a biological entity. ~ In this regard Thomas R. ~L27 At the end of the nineteenth century, the culturalist philology was unable to prevent the word urace~ from being usurped by naturalist forces, and human beings came to be seen more and more as part of the necessary realm of nature, rather than the contingent realm of culture.

See Schnder 1907, 1:16-'9. liS. Poliakov 1974, 173, 111- Cf. Trautmann 1997. 187. Ill. Lassen Ik7-61, 1:538 tt passim. 113. Today, however, the original meaning of the word is In doubt; see hIces 199$0 4n. 110. 56 CluJpurOn,e dominant as early as the early nineteenth century. " The root oCthe word. according to MUlier, would have been "to put into motion," "to stir~ and "to plow~ from which later words (or plow. w The Proto*lndo-European as farmer became such a cliche during the nineteenth century that the British folklorist George Laurence Gemme felt called upon to give a lecture in 1891 with the title "The Non·Aryan Origin of Agricultural Institutions:-U- In Sprachvergleichung und Urgesdlichte{19(7), the Indo-Europeanist Otto Schrader.

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Aryan Idols: Indo-European Mythology as Ideology and Science by Stefan Arvidsson


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