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Regarding the pastoral nature of the Indo-Aryans, Chakrabarti (1986) adds a further observation that "the inconvenient references to agriculture in t… - Dilip Kumar Chakrabarti
" "Regarding the pastoral nature of the Indo-Aryans, Chakrabarti (1986) adds a further observation that "the inconvenient references to agriculture in the Rigveda are treated as later additions. The scholars who do this forget that effective agriculture is very old in the subcontinent, and surely no text supposedly dating from 1500 B.C. could depict a predominantly pastoral society anywhere in the subcontinent. Something must be wrong with the general understanding of this text" (Chakrabarti 1986, 76). In other words, if the Indo-Aryans were pastoralists, they must have always coexisted with agriculturists in India since agriculture predates the assumed date for their arrival by millennia. There could never have been a purely pastoral economic culture.
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About Dilip Kumar Chakrabarti
Dilip Kumar Chakrabarti (born 27 April 1941) is a noted Indian archaeologist and professor of South Asian archaeology at Cambridge University. He is known for his studies on the early use of iron in India and the archaeology of Eastern India.
Also Known As
Native Name:
দিলীপ কুমার চক্রবর্তী
Alternative Names:
Dilip Chakravarty
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Dilip K. Chakrabarti
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Additional quotes by Dilip Kumar Chakrabarti
The way in which the evidence of pre-Sargonic contact of the Indus civilization with Mesopotamia has been pushed into the background while making its chronological assessment and the way in which the sporadic material from the Bactria-Margiana complex ... has been dated to make that related to the end-phase of this civilization may be considered singularly interesting and indicative of a great mental block suffered by some archaeologists to accept the obvious and admit of the possibility of a considerably earlier beginning of the Indus civilization and its much larger duration.
Thus, anti-Aryan invasionist scholarship, in its turn, is stereotyped as being subser- vient to secular, Marxist ideology. The most maligned figureheads are precisely those who have most publicly opposed the Indigenous Aryan position, particularly R. S. Sharma, "a 'Marxist' historian of Indian variety who became a pillar of the historical establishment in his country," and Romila Thapar, "another 'mainstream' historian who harangued us on the importance of looking at ancient Indian history and archaeology through the prism of anthropological and sociological ideas, without telling us if such exercises by themselves would lead to a better historical understanding of ancient In- dia" (Chakrabarti 1997, 164).
Historically, this should hardly cause any surprise. After all, Western Indology is an essential by-product of the process of the establishment of Western dominance in India. Racism—in this case a generic feeling of superiority in relation to the natives—was, quite logically, one of the major theoretical underpinnings of this process. Itis but natural that Western Indology should carry within it a lot of this feeling of superiority. We are not surprised by this.
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