It is easy-as is evident from a critical reading of, for example. the foremost work about the Aryan discourse, Leon Poliakov's The Aryan Myth-to inte… - Stefan Arvidsson

And it is true that the Aryans were praised in the nineteenth century by people whom one should not hesitate to call proto·Nazis, in spite of the anachronism. However, there were also some people who sang the same tune but whose political and religious ideas should not be characterized in this way. Michelet's. Quinefs. and Renan's struggle against "Semitic mentality~ and Judeo-Christian religiosity was a struggle against dogmatism. irrationalism, and conservatism, and for science. secular lawmaking, and education. Naturally, this does not mean that the work of these scholars does not contain prejudiced. one-sided. or historically false claims, nor is my analysis meant to question the fact that anti·Semitism was very widespread among all kinds of intellectuals in the nineteenth century, in France as well as in other Western lands. But it is misleading to label as anti·Semitic all Aryanist attacks on Judaism and Christianity that were made in the name of universalism and liberalism.

Renfrew thus argues that Europe’s prehistory is not distinguished by warlike migrations or cultural-heroic elites. In the last few decades, the historiogra­ phy in which the Indo-Europeans are presented as conquerors has also been questioned by scholars in other geographical areas. In the Indian area, it is still mainly laymen who have opposed describing South Asia's prehistory as a struggle between white conquerors and peaceful, dark-skinned farmers.(298)

The theory about India as the original home of the Indo-Europeans, and the Indians as a kind of model Aryans, lost supporters during the nineteenth century, and other homelands and other model Aryans took their place instead (Arvidsson 2006, p.52).