Ethnogenesis of South Asia with special reference to India

An attempt has been made to illustrate the quite complicated process of ethnogenesis in South Asia from the viewpoint of physical anthropology. The numerous invading waves which reached the Indian subcontinent from the northwest played an important role in this process. Most important for the ethnogenesis of South Asia was the invasion of Indo-Aryan groups in the middle of the 2nd millenium B.C. known from historical sources. In large parts of the Indo-Pakistan region they assimilated the aboriginal population in ethnic, cultural and linguistic respects in the course of time. Furthermore, the ethnogenesis of the Indian region is determined by the caste system of Hinduism which, however, is not as rigid as generally assumed. There are numerous evidences that since more than 2000 years a slow but steady process of assimilation and integration of tribal groups, living in the forest areas of Central India, into the Hindu caste system took place, a process which is still going on. It is intended to demonstrate to what degree the ethnogenetic processes in South Asia, known from prehistoric and historical sources, can be traced in human skeletal findings of different time periods as well as in the anthropological structure of the living population. Finally, hypotheses and theories, especially those of Risley and von Eickstedt are discussed, who attempted to interpret the great variability of anthropological and morphological traits in the Indian subcontinent by taking into consideration the existence of different old population substrata and their mixing and assimilation.     

Dharmo rakshati rakshitah : Hindutva movements in the UK

This article explores the relationship between Hindutva networks in the UK and the growth of Hindu nationalism in India since the 1980s. The article begins with a critique of ethnicity-based paradigms in sociological and anthropological disciplines and argues that they can share much epistemological space with ethnic and religious absolutist tendencies that have arisen in South Asian communities. It explores the ideological orientations that were required in the Hindutva movement to ‘make sense’ of Hindu migration and settlement in the West. Detailed discussions are presented of Hindutva views about the role of Hinduism in the global diaspora. The essay focuses on the structure and ideology of the Hindutva movement in the UK, tracing its origins to the patterns of indenture and early migration to east Africa, and looks at the impact of the Hindutva movement in the reorganization of youth and religious communities in the UK.     

Cogealing divinity: time, worship and kinship in South Indian Hinduism

Daily worship in Hindu temples is characterized by regular repetition. This article juxtaposes iconography and mythology; field data on worship in a Murukan temple in Kalugumalai, South India; and analytic concepts from western and Indian metaphysics, to examine what Gell termed the 'ritual manipulation of time'. In Hindu cosmology, the materialization of divinity – a prerequisite for worship – is inseparably linked not only to the emergence of time but also to the devolution of divinity into gendered forms. Because gender differences play a central role in iconography, mythology and worship, Hinduism provides a rich cultural resource for debating the morality and practice of human kinship, sexuality and procreation. Not only are there significant homologies between human and divine kinship behaviour, but human marriage patterns in South India display the same blend of repetitive yet changing oscillation as do daily and annual temple liturgies.     

Distribution of glyoxalase I (GLO) variants in Western Europe and the Indian subcontinent

Summary English, Italian (including Sardinian), and Spanish populations from Europe and Muslim, Hindu, Sikh, Punjabi, and other populations from the Indian subcontinent currently living either in Birmingham or in India were screened for electrophoretically detectable genetic variants of red cell glyoxalase I (GLO), and their frequencies were reported. All the western European populations investigated, including those reported, exhibited an incidence of close to 44% for the GLO ¹ gene. The frequency distribution of the GLO ¹ gene in various populations from the Indian subcontinent, in contrast, was found to range between 0.15 and 0.33. These observations suggest that the European populations in general are genetically more homogeneous than are the populations of the Indian subcontinent.     

Cucurbits, Sanskrit, and the Indo-Aryas 1

Vedic and early post-Vedic Sanskrit works describe Indo-Aryan life in northern India during 2000–200 B.C. Wild and cultivated plants of the Cucurbitaceae played an important role in Indo-Aryan food, medicine, and culture; over 300 words describing cucurbits are found in the Sanskrit texts. These words, their etymological relationships, and the geographies of the cucurbit taxa were compared. Results indicate that the Indo-Aryas knew only a handful of cucurbits before entering the Indian subcontinent from the west. They learned of at least 11 more species from their neighbors in India, who were speakers of Dravidian or Munda languages.     

Disclosing the origin and diversity of Omani cattle

Among all livestock species, cattle have a prominent status as they have contributed greatly to the economy, nutrition and culture from the beginning of farming societies until the present time. The origins and diversity of local cattle breeds have been widely assessed. However, there are still some regions for which very little of their local genetic resources is known. The present work aimed to estimate the genetic diversity and the origins of Omani cattle. Located in the south‐eastern corner of the Arabian Peninsula, close to the Near East, East Africa and the Indian subcontinent, the Sultanate of Oman occupies a key position, which may enable understanding cattle dispersal around the Indian Ocean. To disclose the origin of this cattle population, we used a set of 11 polymorphic microsatellites and 113 samples representing the European, African and Indian ancestry to compare with cattle from Oman. This study found a very heterogenic population with a markedly Bos indicus ancestry and with some degree of admixture with Bos taurus of African and Near East origin.     

Nationalism remixed? The politics of cultural flows between the South Asian diaspora and ‘homeland’

This article examines ‘Asian electronic music’, a generally progressive diasporic South Asian scene which fuses electronic dance music beats with instruments/sounds traditionally associated with the subcontinent, and how it became embedded into ‘majoritarian’ Indian nationalism. In India, the music's perceived ‘fusion’ aesthetic became emblematic of an emergent India which was economically prosperous while ‘respecting’ its cultural heritage. Using the case of an album which remixed India's national song, Vande Mataram, this article explores the convergences and divergences between Asian electronic musicians in Delhi and Hindu nationalists. The article concludes that the musicians in Delhi did not lend to Hindu nationalism. However, they perhaps gave secular Indian nationalism a ‘cool’ gloss. Ultimately, the production and consumption of Asian electronic music in Delhi raises significant questions regarding the scene's relationship to Indian nationalisms.     

Great Expectations: Hindu Revival Movements in Java

Based on preliminary ethnographic research in five Javanese communities with major Hindu temples, I explore the political history and social dynamics of Hindu revivalism. I reject formalist approaches to the study of religion, including the notion of ‘syncretism’ and instead, treat the Hindu revival movements as an illustration of how social agents employ religious or secular concepts and values in their strategic responses to the particular challenges and crises they may face in a specific cultural, social, political and historical setting. Expectations of a great crisis at the dawn of a new golden age among followers of the Javanese Hindu revival movement are an expression of utopian prophesies and political hopes more widely shared among contemporary Indonesians. These expectations are set to shape the prospects of Indonesia's fledgling democracy. The paper reflects on the historical conditions under which these and similar utopian expectations and associated social movements may either incite violent conflict or serve a positive role in the creation or maintenance of a fair society.     

Religion,ethnicity and politics: Hindu and Muslim Indian immigrants in the United States

This article focuses on the political struggles between Hindu and Muslim Indian immigrant groups in the United States over the definition of "Indianness". Hindu Indian American organizations define India as a Hindu society and are strong supporters of the Hindu nationalist movement in India. Muslim Indian American organizations, on the other hand, view India as a multi-religious and multicultural society. They are striving to safeguard India's secularism and towards this end, have entered into coalitional relationships with lower caste groups. Both types of organizations are working to influence American and Indian politics in line with their respective interests, leading to an exacerbation of the conflict between the two immigrant groups. This article examines the reasons for this development and its implications, both for the development of an Indian American community in the United States and for religion and politics in India.     

Gene diversity in some Muslim populations of North India

North Indian Muslim populations have historical, linguistic, and socioreligious significance to the Indian subcontinent. Although sociocultural and political dimensions of their demography are well documented, no detailed genetic structure of the populations is available. We have undertaken a survey of the gene frequencies of the ABO, Rh, PTC taste ability, sickling, and G6PD systems for different endogamous groups: Sheikh, Syed, Pathan, Ansari, Saifi, and Hindu Bania. All the groups at most loci showed statistically nonsignificant differences, except for ABO and PTC traits, for which interpopulational differences were seen. Heterozygosity ranged from 0.048 to 0.617 among the Sheikh, 0.149 to 0.599 among the Pathan, 0.105 to 0.585 among the Ansari, 0.25 to 0.869 among the Syed, 0.107 to 0.565 among the Saifi, and 0.100 to 0.492 among the Hindu Bania. The average D(ST) and G(ST) values for the five marker loci were 0.0625 +/- 0.098 and 0.1072 +/- 0.041, respectively. A dendrogram was constructed using the UPGMA clustering method. Our results revealed that the Pathan and the Sheikh form one cluster, the Syed and the Hindu Bania form another cluster, and the two clusters join together (the so-called higher caste); also, the Saifi and the Ansari form a separate cluster (lower caste). The results of the genetic distance analysis are useful for understanding the pattern of genetic relationships between different endogamous groups of Muslims.     

Distribution of ABO blood groups and incidence of Rh factor (D) in various ethnic groups in the Hindu Kush region (Kafirs, Kalash Chitrali)

With the aid of Eldon cards the distribution of the ABO blood groups and of the Rh factor (D) was investigated in different native ethnic groups (Kafirs, Kalash, Chitrali) in the Hindu Kush region of Afghanistan and Pakistan. All studied groups are characterized by a relatively high frequency of blood group gene A and extremely low frequencies of B and O. This distribution differs appreciably from that of the rest of the Indian subcontinent as well as that of the adjacent Central Asiatic areas. The possible causes of the exceptional position of the native Hindu Kush groups in the ABO blood group system are discussed. It may be assumed that selection as a result of mother-child compatibility played a role as will be shown in a later paper. Concerning the studied traits of the Rhesus system, all investigated groups fit in the range of variation of the South Asian area.     

‘Socialism,nations and international cooperation’ (a report on the round table ‘87 conference held at Cavtat,Yugoslavia, October 1987)

Ethnic ideologies, comprised of selective reflections on past, present and future plights of a community within a given context, arise or are modified at certain historical junctures often marked by rapid social change. Religious concepts, values and practices may play fundamental roles in the formation of such ideologies, since they provide points of reference or legitimations which hold considerable affective power among community members. These religious components of ethnic ideology, moreover, are by no means fixed; they may be reformulated in multifold ways in relation to contextual change. This article explores these notions by way of a history of Hinduism in Trinidad, and particularly, through an examination of the contemporary Hindu youth movement. It is shown that Hindu ethnic ideology in Trinidad has been historically forged through a sequence of different circumstances in the past, and that the current movement represents an exemplary case demonstrating the relation of religion and ethnic ideology.     

Differential behaviour of Anopheles gambiae sensu stricto (Diptera: Culicidae) to human and cow odours in the laboratory

A dual port olfactometer was used to study the response of Anopheles gambiae Giles sensu stricto to odours of human and animal origin. Human odour consisted of human skin emanations collected on a nylon stocking, which was worn for 24 h. This was tested alone or together with 4.5% carbon dioxide, the concentration in human and cattle breath. Cattle odours consisted of cow skin emanations and/or carbon dioxide. Cow skin emanations were collected by tying a nylon stocking ('cow sock') around the hind leg of a cow for 12 h. Anopheles gambiae s.s. was consistently highly attracted by human odour, which is consistent with the high degree of anthropophily in this mosquito. Anopheles gambiae s.s. was not attracted by human or cattle equivalent volumes of carbon dioxide and this gas did not enhance the effect of human skin residues. Furthermore, A. gambiae s.s. showed a high degree of aversion to cow odour. When human odour and cow odour were tested together in the same port, mosquitoes were still highly attracted, indicating that whilst cattle odour may deter A. gambiae s.s., these mosquitoes can detect human odour in the presence of cattle odour. It was concluded that carbon dioxide plays a minor role in the host seeking behaviour of A. gambiae s.s., whilst host specific cues such as human skin residues play a major role and very effectively demonstrated anthropophilic behaviour in the laboratory.     

Was There a Northwestern Plains Sub-Culture? An Ethnographical Appraisal*

Abstract

On the basis of an examination of economy, political organization, intertribal warfare, religious life, and other factors, there is no justification for regarding the Northwestern Plains as a distinct division of the Plains Indian Culture Area.     

Dental paleopathology and agricultural intensification in south Asia: new evidence from Bronze Age Harappa.

Patterns of dental disease among Bronze Age people of the Indus Valley Civilization are currently based on early and incomplete reports by non-specialists. This deficiency precludes accurate diachronic analysis of dental disease and its relationship with increasing agriculturalism in the Indian subcontinent. The objective of this paper is to document prevalence of dental disease at Harappa (2500-2000 B.C.), Punjab Province, Pakistan, comparatively evaluate the Harappan dental pathology profile, and use these data to assess theories regarding the dental health consequences of increasingly intensive agricultural dependence. Pathological conditions of the dentition included in the study are abscesses, ante-mortem tooth loss (AMTL), calculus, caries, hypoplasia, hypercementosis, pulp chamber exposure, and alveolar resorption. The Harappan dentition exhibits a dental pathology profile typical of a population whose subsistence base is agriculture. Dental caries at Harappa are present in 6.8% (n = 751) of the teeth and 43.6% (n = 39) of the more completely preserved dental specimens. The use of a caries correction factor is recommended to permit an estimate of caries induced AMTL in calculating the caries prevalence. All dental lesions are present at higher rates in this Harappan study sample than were reported in previous investigations, and important differences in prevalence of dental disease occur between the genders. Prevalence of dental disease increases in the greater Indus Valley as subsistence becomes more intensive and as food preparation and storage technology becomes more efficient.     

Genetic admixture studies on four <Emphasis Type="Italic">in situ</Emphasis> evolved,two migrant and twenty-one ethnic populations of Tamil Nadu,south India

We analysed the genetic structure of ~1000 samples representing 27 ethnic groups settled in Tamil Nadu, south India, derived from two linguistic families (Dravidians and Indo–Europeans) representing four religious groups (Hinduism, Islam, Christianity and Jainism) using 11 mtDNA markers. Out of 27 ethnic groups, four are in situ populations (Anglo-Indian, Labbai Muslim, Nadar Christian and south Indian Jain) and two are migrants (Gypsy and north Indian Jain) from north India to Tamil Nadu, and 21 are native ethnic groups. Six of the markers we used were monomorphic (HaeIII663, HpaI3592, AluI5176, AluI7025, AluI13262, 9-bp deletion) and five markers were polymorphic (DdeI10394, AluI10397, HinfI12308, HincII13259 and HaeIII16517). Haplogroup frequencies, genetic affinities and admixture analysis are based on the genotype data of polymorphic markers observed in these populations. Haplogroup frequencies indicate that various ethnic groups entered Tamil Nadu during different time periods. Genetic affinities and admixture estimates revealed that the ethnic groups possessing advanced knowledge of farming cluster in a branch (C), and could be the late arrived settlers as agriculture, was introduced to this region at about 5 to 3 thousand years ago. In situ ethnic groups appear to have arisen at various times as a result of the prevailing dominant socio-cultural forces. Hierarchical Hindu caste system created many ethnic groups in the history of its existence; some of them became isolated for considerable period of time. Over all, among Tamil ethnic groups, in spite of caste systems’ rigidity, built in flexibility in the system in the form of hypergamy and hypogamy had allowed maternal gene flow between them.     

The protean forms of Yankee Hindutva

Movements in the diaspora must perforce settle accounts with the cultural frameworks within which they operate. When the Hindu Right sets off from the shores of South Asia, it has to come to terms with its new location. In the United States, it constitutes a Yankee Hindutva – where it asserts itself in the space allowed by multiculturalism. To delink itself from its shabby heritage in the subcontinent, Yankee Hindutva adopts many, protean, forms – this to attract people from all walks of life. This article traces the protean forms of Yankee Hindutva, the many ways in which the Hindu Right enters the lives of certain South Asian Americans, whom they now call “Hindu Americans”. An analysis of the grounds for the Right lead the authors into a discussion of the patterns for fund-raising adopted by Yankee Hindutva, as well as its attempt to secure social control over Indian Americans. The authors also demonstrate the ideological and stylistic contradictions of Yankee Hindutva, this to offer some brief comments on the forces arrayed against it.     

Divinity,Miracles and Charity in the Sathya Sai Baba Movement of Malaysia

This paper examines how a Hindu revitalisation movement addresses the modernisation in Malaysia. Modernisation entails material development and nation-building, but also the weakening of the authority of religious institutions and the internalisation of faith. The following of the Indian guru, Sathya Sai Baba, is largely urban-based, attracting many Indian business people, scientists and professionals. The paper elaborates theoretical debate on the gift, pioneered by Marcel Mauss, and explores how ‘contractual’ and ‘sacrificial’ religious giving is articulated within this movement in a way that reconciles spirituality with modernity. This articulation enables devotees to bid for a position as the custodians of morality within a modern, ethnically plural society, in which the elite of the Indian minority is marginalised in several respects.     

The sanctity of life as a sacred value

The doctrine of the sanctity of life has traditionally been characterised as a Judeo-Christian doctrine that has it that bodily human life is an intrinsic good and that it is always impermissible to kill an innocent human. Abortion and euthanasia are often assumed to violate the doctrine. The doctrine is usually understood as being derived from religious dogma and, as such, not amenable to debate. I show that this characterisation of the doctrine is problematic in a number of ways, and I go on to rethink the doctrine. In doing so I follow in the footsteps of Ronald Dworkin, who offered a characterisation of the doctrine in his 1993 Life's Dominion, drawing on a conceptualisation of sacredness that is radically different from standard ones and not dependent on religious dogma. I'll argue that although Dworkin's efforts have much to recommend, his conceptualisation of sacredness is inadequate. Dworkin attempted to reconceptualise sacredness ‘from the armchair’. Here I explain how sacred values are thought of in anthropology and psychology and argue that the sanctity of human life should be understood in the same way. I'll explain how doing so allows us to resolve a number of conceptual problems that bedevil standard characterisations of the doctrine of the sanctity of life. I'll also consider the possibility of a compromise over the sanctity of human life, and as a consequence, compromise over the permissibility of abortion and euthanasia. I'll argue that such compromise is possible, albeit difficult to achieve.