That the archaeological record and ancient oral and literate traditions of South Asia (ie. the Vedic tradition) are now converging has significant im… - Jim G. Shaffer

The archaeological record and ancient oral and literate traditions of South Asia are now converging with significant implications for South Asian cultural history. Some scholars suggest there is nothing in the “literature” firmly locating Indo-Aryans, the generally perceived founders of modern South Asian cultural tradition(s) outside of South Asia, and the archaeological record is now confirming this. Within the chronology of the archaeological data for South Asia describing cultural continuity, however, a significant indigenous discontinuity occurs, but it is one correlated to significant geological and environmental changes in the prehistoric period. This indigenous discontinuity was a regional population shift from the Indus Valley area to locations east, that is, Gangetic Valley, and to the southeast, that is, Gujarat and beyond. Such an indigenous population movement can be recorded in the ancient oral Vedic traditions as perhaps “the” migration so focused upon in the linguistic reconstructions of a prehistoric chronology for South Asia.

Cattle, like other wealth objects, may be accumulated and inherited; however, like other animal wealth, they must ultimately be spent before becoming a liability or dying. Land and craft items, such as metals, as wealth objects have a longevity and accumulability absent in animal wealth. Given these limita­tions, the focus on cattle as wealth may have fostered a perception of all wealth objects as being ultimately temporary, items that must be spent during life and redistributed after death, like the herd (e.g., Goldschmidt 1969). It is possible that social status symbols were not elaborate tombs or monumental works as in other ancient societies, but, rather the extent and solidarity o f secular and sacred relationships constructed by individuals and larger social units, through astutely spending their live wealth before it died. Social status itself might have been perceived as temporary, waxing and waning with fortunes of the herd, and it was the relationships rather than the physical symbols of such status that were perpetual. Cattle as an important wealth aspect of the Indo-Gangetic cultural tradition's structure constantly posed the problems of how to spend, or divide, live wealth to the maximum of individual and larger social unit advantage, generating a social, political, economic and religious organisation unlike others in the ancient world.

The discovery of extensive nonceramic occupations associated with early domesticates at Mehrgarh, dated to pre-6000 B.C. (Jarrige and Meadow, 1980). This site clearly establishes the antiquity of humans in the Greater Indus Valley and, therefore, provides the chronological depth, making plausible the hypothesis that the domestication of plants and animals and the rise of civilization"in the Indus Valley was an indigenous cultural process.

Linguistic reconstructions have a reputation of scientific validity based on the study of existing languages (written and non-written). However, linguistic reconstructions based upon supposed rates of linguistic change are the archaeological equivalents of estimating absolute chronology from the depth of deposits. There are simply too many intervening cultural and historical variables to permit any great degree of cross-cultural accuracy. In archaeology, such methods were replaced when better aids to cultural identification, such as radiocarbon dating, became available. Linguistic reconstructions for the area are no longer independently supported by the archaeological data, and even if one is reluctant to disregard these reconstructions completely, the present data nonetheless suggest critical reevaluation of earlier interpretations.