The discussion about the Indo-Europeans has never been pure and simple fiction. The question is, however, what relationship the scholarly pursuit of … - Stefan Arvidsson

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).

The discourse about the Indo-Europeans was also dependent on the most powerful movement of the nineteenth century, imperialism. To an even greater extent than concerned the view of Semites, racism was present in the scholars' depictions of how the Indo-European colonizers in ancient times conquered a dark, primitive original population. The Indo-Europeans were presented as humanity's cultural heroes, who, undefeated throughout history, spread knowledge and ruled over lower peoples, and who therefore seemed predestined to remain rulers even in the future. The “Aryan” colony of India came to have a special place in this context. The scholars' racist at­titude made them seek evidence in the Vedic texts that the ancient Aryan immigrants (aryas) had had a racial consciousness, and that the caste society was a kind of apartheid system from the very beginning. But reference to the higher castes as “Aryan brothers" could also be used for humanitar­ian aims. By referring to the relationship between Europeans and Indians, people imagined that they could more easily reform the Hindu culture and modernize or “Indo-Europeanize" Indian society. (310-11)

Hehn argued that, it was risky, in the attempts to reconstruct a Proto-Indo-European culture, to depend too much on linguistic paleontology, whose methodological accuracy he doubted. How can we be sure, for example, that the Proto-Indo-Europeans owned tame horses simply because we can reconstruct the word for horse (*h1ekuos)? Did they perhaps only know about the animal, without having domesticated it? Or how do we know that *h3evis denoted "goat" and not some other similar animal, and that it has not acquired the meaning "goat" later? (Arvidsson 2006, p. 255).