Saturday, February 24, 2007

The Origins of Indians: Version 6.2.2

More proofs on SIT:

I found something about the Sumerians here.

The Sumerians put the domination of men over women into law. If a husband died, the widow came under the control of her former husband's father or brother, or if she had a grown son she was put under his control. A woman in Sumer had no recourse or protection under the law.
And Manu's laws concerning a woman's rights:
1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they be united or separated.

2. Day and night woman must be kept in dependence by the males (of) their (families), and, if they attach themselves to sensual enjoyments, they must be kept under one's control.

3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old age; a woman is never fit for independence

- Manu Smriti, Chapter IX

The similarities between Sumerian laws and Manu's laws can be put down to Haplogroup J2a and G2 migration into India. However, considering that they appear bit late in the Vedic literature the West Asian region must have become Semitic who identified some of their thoughts in Sumerian culture.

Thursday, February 22, 2007

The Position of Tulu Language -II

I have already stated my doubts about Tulu being part of SD-I(Kannada family). In my opinion, it should be part of SD-II(Telugu family). Another blogger Ravi though not necessarily agreeing with me has given me few more examples of Telugu influence in this region (place names) in his comment.

Now let us explore further this region. Though Kannada is a minority language in this area, surprisingly, there are three dialects(whatever that means... or probably means if they standardise the words they would sound like standard Kannada) of Kannada. To make the matters worse at least one dialect, Havyaka, is sort of close to archaic Kannada or probably also to archaic Tamil. I do not know much about other two dialects viz.. Kundakannada (spoken in Kundapura) and Are Bhashe(spoken in Sullia). While Havyaka and Are Bhashe are community specific tongues, Kunda Kannada is a mass language.

So, how come so much diversity in Kannada in a Tulu region? Probably, this BBC report can give us some clues?

Teachers in Cameroon are concerned that the new language frananglais - a mixture of French, English and Creole - is affecting the way students speak and write the country's two official languages.

From nursery to primary and secondary schools, frananglais is fast becoming the lingua franca over Creole (pidgin English) which until recently was the best-known and widely used language across the country.

Francoise Endwin, head of the French department of the Linguistic Centre in Douala says it developed because French and English have a lot of similarities, despite their different syntax.

Jacques Towe, head of the English department of the Linguistic Centre in Douala, says: "Only time will tell what will happen to frananglais. It might develop into a new type of language"

Let us say a Proto-SD-I language was spoken initially in this region. And there was a big migration from Proto-SD-II region to this region(mostly merchants and their bodyguards etc... may be rice farming priests too!). Just as the case in Cameroon, where a Romance language mixes with a Germanic language, an SD-I language mixes with an SD-II language. Just as both English and French are IE tongues, these two are Dravidian languages. Now the question is, to which language tree this new language belongs. That we will come to know if Frananglais becomes a new independent language. But I believe considering SD-I base in this region the new language became part of SD-I family but not really related to any of the other languages in this tree. I say this because according to linguists SD-I does not start with Proto-Kannada-Tulu but with Proto-Kannada-Tamil.

I do find one example in Tulu numbers. "Eight" is enuma in Tulu and enimidi in Telugu. However, other languages in SD-I family have slightly different sound for this number (entu in Kannada, ettu in Tamil/Malayalam).

Another example is communities in this region. I have already talked about Shetty surname. Now, let us consider the community they belong to, "Banta". In Telugu region, Bantu was an erstwhile suicide squad(Now, members of this community are called Mudiraju). This suicide squad of bodyguards was a common feature in South Indian region. In Telugu region they were called Bantu, in Kannada region they were called Garuda, in Malayalam region they were called Chaver and in Tamil region they were called Tamizh. They were the last rung support in an army(or for a feudal chieftain), I believe. Curiously, a Tulu community name finds an echo in Telugu region.

Other day, a Tamil propagandist(a nice chap who helps me with many facts. Of course, I keep the rights to interpret them to myself) told me the dialect of Malayalam spoken in Mangalore region(my own dialect is very close to it) is close to archaic Tamil. Some other Tamil propagandist wrote on the web that Havyaka dialect is close to archaic Tamil. Now, I add these two together. I believe the base language in this region could have been close to Kannada considering so many varieties of it here. The Malayalam(Byari Bhashe) that the person told close to archaic Tamil sort of sounds like Tulu(but intelligible to North Malabar Malayalis). Considering that these two archaic languages are still "alive" I propose a new SD-I language tree.

The root langauge was Proto-Kannada-Malayalam which branched out of Proto-Dravidian in Maharashtra region. This clan migrated along West coastal region. Tulu branched out because of Telugu family language influence. Then Kannada branched out as it spread inland from coastal region. Then Proto-Malayalam-Tamil clan continued their journey along Kaveri river and Tamil branched out in Tamil region. However, few dialects of Kannada and Malayalam still retained their archaic nature in coastal region. I think, the standard Malayalam is in fact a new language heavily influenced by literary Tamil( see b -> v change) of first millennium.

Monday, February 19, 2007

The Tulu Tribes - II

A new blogger Ravi Mundkur discusses about evolution of Tulu language and people at his "Tulu Research". In his recent post he discusses about "Bermeru" spirit. A very interesting spirit which sort of cognates with Brahma of Hinduism and generally called Brahma in the literature. I would like to discuss some of the things that I have come across after I wrote about the Tulu Tribes.

I have already discussed that Brahman(sacred words) and Braahmana(priest) have IE roots but Brahma(the god) has Semitic root(Semitic Introgression Theory).

The Tulu god Bermeru was generally depicted as a deity mounted on a horse. However, this was an ancient god in Dravidian regions. The Tamil god Ayyanar (also a deity mounted on a horse) is very similar to Tulu spirit Bermeru. Then we have Sastha of Malayala region(later identified with popular hero god Ayyappa). But I am not sure if Sastha could be equated with Ayyanar. However, all these gods act as protectors.

Considering these facts, I would rather argue that Bermeru is the later name for this deity in Tulu region. In my opinion, it was called Brahma(ru) initially as a matter of Hinduisation(Vaisnava period?) but became Bermeru in the local lingo. However, its original name is lost permanently.

Tuesday, February 13, 2007

The Dubious Term Called Westernization - IV

The following figure (Via Quetzalcoatl Anthropology forum) clearly demonstrates the West Asian(pre-Semitic or Semitic) contribution to Greek genepool. Greeks have been hailed as founders of "Western Civilization". Considering their genetic make up(autosomal but we can also take into account high J2a among Greeks which is also responsible for Semitic Introgression in Hindu thoughts).

At K=6 Greeks are similar to Jews who are close to Middle Eastern population. The so-called Western civilization got its ideas from Middle Eastern population. Similarly, every society can get ideas from other societies and develop its own identity just like West which has never been called Asian civilization or people have been called Asianized. They escaped from the ignominy as there were none to record that history. So people commit a fallacy if they call people who get ideas from Europe, Westernized.

Sunday, February 11, 2007

The Dubious Term Called Westernization - III

Neo-pagan movement:
I do not know how relevant this movement is in Indian context. I believe some Hindu organisations try to portray Hinduism along Saiva, Vaisnava , Saktya lines to give it a monotheistic touch. I think this is an attempt to appeal sensibilities of Abrahmic religionists. But ground reality is that majority Hindus at present are Pagans though in the past these divisions might have made sense for certain sections.

But I have come across in e-groups an attempt to revive once wide spread local god worship traditions in the name of neo-Paganism. Probably, it is trying to make these gods mainstream as they have become minor deities in the present day Hinduism. But they should first lay down proper fundamentals/constitution for their movement.

What I found disturbing was the gross generalizations by the members of these movements. I get an impression that this neo-Pagan movement is against Individualism. They are discovering the cultural heritage of "Orientals"(India and China)! Okay, now I call this cultural heritage "Herdism" as against "Individualism". Let us get few facts right here.

Herdists and Individualists are/were there in every society. In some societies Herdists could control the power and in some societies Individualists did it. Now, consider the opposite views in those societies. A Herdist society true to its nature would suppress all other views and thoughts. However, an Individualist society would have no restrictions on Herdists. If we observe the societies which are now considered Individualist then noticeable expression of Herd mentality once in a while is not uncommon. But in a Herdist society the Individualist glory is almost nil.

With this background, I am afraid neo-Paganist movement has got its philosophical base wrong. Some of them gloat that vast majority of Hindus have native cultural alternative to "Anglo-Saxon" Individualism. This kind of generalizations depress me and I consider them evil. The need of the hour is many among that vast majority of Hindus need to feel comfortable and assured(probably, feel legitimate) about their Individualism.

Debates and generalizations:
I think statements in the debates by the participants that have a tone "let's admit it, Indians..." is invalid. Many a time they talk about practices that are vulgur, un-ethical etc... This tone always forgets that many have to follow that out of sheer helplessness in the face of overwhelming presence of Herdists. Probably, there are three kinds of people. Individualists, Herdists and the commoners.

Saturday, February 10, 2007

The Origins of Indians: Version 6.2.1

More proof on Semitic Introgression:
We have already seen couple of purity and pollution of Hinduism are also part of Jewish tradition. Also, distribution of Haplogroups J2a and G2 gives us clue for these Semitic influence in Hinduism. Now we can go further and compare another Semitic religion Islam and pollution concepts in that religion.

Till now I have found at least one example. Though, probably, that was never seriously practiced by Hindus. But fact that this injunction finds a place in our Dharmashastras shows unquestionable Semitic influence.

From Vasishta Dharmashastra(Part 1, Chapter VI)
12. Let him not void urine in a river, nor on a path, nor on ashes, nor on cowdung, nor on a ploughed field, nor on one which has been sown, nor on a grass-plot, nor in the shade (of trees) that afford protection (to travellers).

13. Standing in the shade (of houses, clouds, and so forth), when it is quite dark, and when he fears for his life, a Brâhmana may void urine, by day and by night, in any position he pleases.

14. (Afterwards) he shall perform the necessary (purification) with water fetched for the purpose (from a tank or river, and with earth).

15. For a bath water not fetched for the purpose (may also be used).

16. (For the purpose of purification) a Brâhmana shall take earth that is mixed with gravel, from the bank (of a river).

17. Five kinds of earth must not be used, viz. such as is covered by water, such as lies in a temple, on an ant-hill, on a hillock thrown up by rats, and that which has been left by one who cleaned himself.

18. The organ (must be cleaned by) one (application of) earth, the (right) hand by three, but both (feet) by two, the anus by five, the one (i.e. the left hand) by ten, and both (hands and feet) by seven (applications of earth).

I believe few orthodox Muslims use chalk or brick. But we can see the common beginning for this cleaning ritual in West Asian society. I am not sure about Jews.

Of course, probably the most ubiquitous feature of Semitic practices is circumcision. This we do not find in Hindu scriptures. This can be easily explained. The practice of circumcision was an import from Africa(either from Egyptians or from other Africans). So, the Semitic introgression predates entry of circumcision into West Asian society.

Sunday, February 04, 2007

The position of Tulu language

According to linguists, Tulu language branches the earliest from Proto-South-Dravidian-I family. In relation to migration route of Dravidian speakers colonizing South India this can be attributed to Proto-Tuluvas moving along the coastal line whereas Proto-Tamil-Kannada clan spreading inland Karnataka along Krishna river (then moving along Tungabhadra river and finally along Kaveri reaching Tamil Nadu) from SD-I family.

But when I look at various communities of Tulu region I really wonder if that was the case. Consider the case of Bunts, erstwhile landowning community. The majority of Bunts have surname "Shetty". Shetty or its variants Setty, Chetty in South Indian society is the title of merchants. However, Bunts were typically considered as cultivators and never merchant community. In my opinion, changes in socio-political situation might have led many members of this community to cease their trading activities.

The western coast had an active trading relationship with Romans and Semites(probably Chinese too) dating as back as 2000 years. It has been observed that in Kerala society generally merchants from East coast(Tamil Nadu) migrated to North Kerala region and engaged in trading activities. What about Tulu region just north to it?

Considering the position of Tulu language in Dravidian language tree, I would envisage a situation where merchants from Telugu region(Godavari region) migrating to coastal Karnataka region. As time passed and trading activities came down, these Shettys, remained only as landowners. The migration of Shettys(and other people) belonging to SD-II family probably occurred before interior Karnataka region was occupied or Proto-Kannada-Tamil region was still confined to Krishna river region. Of course, this requires a mature Proto-SD-II cultural region in Godavari basin long before Kaveri region (Tamil) . Probably, around 1000-1500 BCE. I don't think this situation impossible considering Proto-Dravidians were already a civilized community by the time they reached South India. Of course, South Indian culture was an amalgamation of Dravidian, IA, Semitic and Austro-Asiatic elements from the beginning.

Note: I believe both IA and Dravidian speakers, had they been only wheat eaters, might have faced tribalization in tropical South India. Michale Witzel et al. argue that the word for "rice" in Dravidian languages is a borrow from either IA or Austro-Asiatic. So, it is highly possible that Dravidian speakers might have been at a greater risk of tribalization as wheat does not grow in South India(if I go by Jared Diamond).
However, this theory requires Tulu being part of SD-II family(which includes Telugu). Probably, it's a mistake including it in SD-I family. I think Tulu might have been part of Telugu family but for the influence of SD-I family it has become a separated, but curiously unrelated, branch in that family. I mean linguists start with Proto-Tamil-Kannada and not with Proto-Tulu-Kannada.

Probably, we can check this further by population genetics. If 30-40% of male lineages in this region belongs to Haplogroup R2(my clan) just like coastal Andhra(Godavari basin) then we can confidently say the male migration to this region was from SD-II family and Tulu should be part of Telugu family. Of course, we have to also look for all those Roman(R1b), Pre-Islamic Semitic (E3b, J1) lineages among Tulu castes.

Thursday, February 01, 2007

Matriliny in Andhra Pradesh -II

In my previous post, I proved that there was no matrilineal tradition in Andhra Pradesh by considering the names of Ikshwaku kings and their mothers. In this post, I am questioning the conclusions of that post considering Satavahana kings and their mothers.

I stumbled upon this website while searching for some information on potters. According to that website;

-> Goutamiputra Satakarni's mother's name, Goutami Balasri.
-> His son Vasistiputra Pulomayi's mother's name, Vasisti.

Now the question is if that really indicates matrilineal tradition. None of the kings before Satakarni followed that naming convention. I hope the information given in that website is correct. Of course, I do understand that Satavahanas' Dravidian credentials are not very strong.