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" "However appealing it may be, this picture of a science dégagée is hardly credible. Political interests have often figured powerfully in discussions of Indo-European (aka "Aryan") religion and society. This was particularly true in the 1920s, 1930s, and 1940s, not only in Germany-so much is obvious-but also beyond, and some of Dumezil's closest colleagues can be numbered among the worst offenders. 125
Bruce Lincoln (born 1948) is Caroline E. Haskell Distinguished Service Professor Emeritus of the History of Religions in the Divinity School of the University of Chicago.
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It now strikes me that the attempt to reconstruct a prototypical (“Proto- Indo-European") form from which all attested variants can ultimately be derived may actually obscure much of what is most fascinating and important in myth. For while this stance acknowledges that the contents of a given myth will vary as it is recounted by different persons over time and across space, such variation is treated as a problem—or better, as the problem—to be undone by scholarly research: research that takes as its task the restoration of some hypothetical “original." Such research aims, in effect, to reverse historic processes and recapture a primordial (and ahistoric) moment of unity, harmony, and univocal perfection. In its very presuppositions, such research—it now seems to me—is itself a species of myth and ritual, based upon a romantic "nostalgia for paradise," to cite Mircea Eliades famous formulation.
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After 1880, attitudes shifted , and scholars ... argued in favor of locating the origins of the world-conquering Aryan people on their own soil in the Germanic north. And when the aggressive tendency to conflate the Aryan with the Nordic caused alarm in the 1920s and 1930s, scholars who had their reasons for opposing the Nazis,... advocated a homeland out on the Russian steppes.215