By the close of Period II, at ca. 4500/4300 B.C., not only was a distinctive, domestic animal subsistence pattern established, but other cultural tra… - Jim G. Shaffer

That the archaeological record and ancient oral and literate traditions of South Asia (ie. the Vedic tradition) are now converging has significant implications for regional cultural history. A few scholars have proposed that there is nothing in the 'literature' firmly placing the Indo-Aryans, the generally perceived founders of the modern South Asian cultural tradition(s), outside of South Asia, and now the archaeological record is confirming this. Within the context of cultural continuity described here, an archaeologically significant indigenous discontinuity occurs due to ecological factors (ie. the drying up of the Sarasvati river). This cultural discontinuity was a regional population shift from the Indus Valley, in the west, to locations east and southeast, a phenomenon also recorded in ancient oral (ie. Vedic) traditions. As data accumulates to support cultural continuity in South Asian prehistoric and historic periods, a considerable restructuring of existing interpretive paradigms must take place. We reject most strongly the simplistic historical interpretations, which date back to the eighteenth century, that continue to be imposed on South Asian culture history. These still prevailing interpretations are significantly diminished by European ethnocentrism, colonialism, racism, and antisemitism. Surely, as South Asian studies approaches the twenty-first century, it is time to describe emerging data objectively rather than perpetuate interpretations without regard to the data archaeologists have worked so hard to reveal.

Since stamp seals were not available to everyone in a social group, and because their inscriptions most likely reflect titles and/or personal names, it is reasonable to conclude that cattle were invested with social importance and cultural identity. Moreover, if seals were also a marriage talisman, as Fairservis argues, they suggest that cattle constituted a wealth category associated with forging important social relationships such as marriage. Furthermore, if cattle, as wealth, provided access to reproductive sources, they were probably also avenues to establishing, maintaining or breaking other important social, economic, political and religious relationships.

Despite a plea by one South Asian scholar to be “. . . hopefully somewhat free from the ghosts of the past”, the legacy of a post-Enlightenment western scholarship concerning South Asian prehistory and history has been for the arguments to be repeated so often as to become dogma.