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" "The fundamental thesis of this study is that these prehistoric peoples have preoccupied people in modern times primarily because they were, to use the word of Claude Levi-Strauss, "good to think with," rather than because they were meaningful historical actors. The interest in the "Indo-Europeans," "Aryans" and their "others" (who have varied through history from Jews to savages, Orientals, aristocrats, priests, matriarchal peasants, warlike nomads, French liberals, and German nationalists), stemmed-and still stems-from a will to create alternatives to those identities that have been provided by tradition. The scholarship about the Indo-Europeans, their culture, and their religion has been an attempt to create new categories of thought, new identities, and thereby a future different from the one that seemed to be prescribed (Arvidsson 2006, p. xi)."
Stefan Arvidsson (born 1968) is a Swedish historian who is Professor of the History of Religions at Stockholm University and Professor in the Study of Religions at Linnaeus University.
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"An old worldview where Palestine and the Hebrews were the center of the world began to be challenged by a new one where the Indo-Europeans and their original home were seen as the creative center of the world, and ever since then India, Tibet, and the Himalayas have also assumed a special place in Western mythical geography as an alternative axis mundi to "Semitic" Jerusalem and Israel. 38
In Gimbutas's case I (Arvidsson) think that many readers of her work have sensed that there is another agenda behind her theoretical constructions, in addition to the clearly feminist agenda. This subtext probably is related to the fact that she was forced into exile by the Bolshevik troops who invaded her homeland, Lithuania, in 1944-45, moving across the Baltic and eastern Europe. There is something very "Cold War" about her theories and about the maps she draws of Indo-European invasions of eastern Europe and the Balkan peninsula. In any case, a connection can be observed between not idealizing, or even disapproving of, Indo-Europeans, and placing their homeland on Slavic ground (Arvidsson 2006, p.293).
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The hypothesis that somewhere, sometime, an Indo-European race has existed has always been anchored in linguistic observations. But during the nineteenth century, racial anthropologist also began to discuss the Indo-Europeans, which came to mean that the proprietorship of philologists in Indo-European research was questioned (Arvidsson 2006, p.41).