Linguists From The United States

"Harry Potter began his education at Hogwarts School of Witchcraft and Wizardry in the first of seven projected novels: Harry Potter and the Philosopher’s Stone. In that first novel, Harry was on a quest to find the Philosopher’s Stone, which turns base metal into gold and produces an elixir of immortality. But his real quest in that novel, as in the succeeding books of the series, is for self-knowledge."

"We are only in the middle of our development, so we still have a great deal to discover."

"The ultimate quest in the Harry Potter books is that of self-discovery. In that respect, these books share a common theme with the great spiritual guidebooks of humanity. Enlightenment is the ability to answer correctly the question Who am I? ... The same question is the principal subject of all the Upanishads and, indeed, of spiritual treatises in all the great traditions. Harry is on a great quest to discover who he is -- in the simplest, most literal sense of learning about his parents -- but also in the deeper sense of discovering his own nature and his mission in life. That great quest is mirrored in a different quest theme in each book of the series."

"Theosophy holds that all things, including the human mind, are evolving. We are in the midst of an unfinished world and are ourselves unfinished."

"Although this Wisdom has been offered throughout the ages under various names and in many languages, its essence is fundamentally the same, however much its outer aspects and manner of presentation may vary. It especially points to the reality of brotherhood and the imperative necessity of practicing it; but it also gives insight into the unexplained around us and helps the development of our latent powers; and it is the inner harmony of religion, philosophy, and science."

"I am amazed to witness academics engage in euphemisms as they aggressively object to any discourse that both fractures the dominant language and bares the veiled reality in order to name it."

"The intellectual incoherence of many critical educators ultimately defines and confines their political project into mere neoliberal crass careerism."

"By engaging in a form of honest reflection and self-interrogation, the white American researcher would possibly have realized that his political project is, first and foremost, the advancement of his career."

"Specialization ... hides behind an ideology that creates and sustains false dichotomies rigidly delineated by disciplinary boundaries. This ideology informs the view that "hard science," "objectivity," and "scientific rigor" must be divorced from the messy data of "soft science" and from the social and political practices that generate these categories in the first place."

"One of his [Pollock's] goals is to critique and expunge what he sees as deeply entrenched static social hierarchies, barbarisms and poisons. I do not see anything inherently wrong with this intention by itself; most Hindus welcome improvements and the evolution of their culture. The issue worth debating is that Pollock sees these ills as deeply rooted in the Vedas themselves and as requiring the abandonment of core metaphysical and sacred perspectives."

"Wilhelm Halbfass, the late Indologist at the University of Pennsylvania, took such ridiculous statements into strange, speculative areas and wrote: Would it not be equally permissible to identify this underlying structure as 'deep Nazism' or 'deep Mimamsa'? And what will prevent us from calling Kumarila and William Jones 'deep Nazis' and Adolf Hitler a 'deep Mimamsaka'?"

"It is important for Pollock that Muslims not be blamed for the decline of Sanskrit. He writes that any theory 'can be dismissed at once' if it 'traces the decline of Sanskrit culture to the coming of Muslim power'. ... The contradiction between his two accounts, published separately, is serious: Muslim invasions created a traumatic enough shockwave to cause Hindu kings to mobilize the 'cult of Rama' and therefore the Hindus funded the production of extensive Ramayana texts for this agenda. And yet, the death of Sanskrit taking place at the same time had little relation to the arrival of Muslims. When Hindus are to be blamed for their alleged hatred towards Muslims, the Muslims are shown to have an important presence; but when Muslims are to be protected from being assigned any responsibility for destruction, they are mysteriously made to disappear from the scene."

"“As was the case with the 1933/34 volume and Rhys Davids’s paper of 1904, none serve to corroborate Pollock’s presumptions. The same holds for recent evidence-based studies that in any way pertain to such issues […], all of which confirm that Pollock’s deep ruminations on ‘the political economy of Indology in Germany in the period 1800–1945’ (1993: 118n5) are entirely unfounded. Nevertheless, his attendant admonition that this is an ‘important question’ awaiting ‘serious analysis’ (118n5) has become a kind of gospel, recited by others […] with increasing confidence, but with very little to show as yet in terms of substantiation. Yet, all this while, dozens of ‘histories of German Indology’ are built on the—still unfulfilled—promises of that gospel.”"

"I am not alone in making this point. At least one European Indologist accuses Pollock of relocating Orientalism 'to the "New Raj" across the deep blue sea'... He [Grünendahl] says Pollock's narrative 'is not an evidence-based study of Orientalism or Indology in Germany, but a sophisticated charge of anti-Semitism based largely on trumped-up "evidence".... Pollock's post-Orientalist messianism would have us believe that only late twentieth-century (and now twenty-first century) America is intellectually equipped to reject and finally overcome [‘Eurocentrism’...] The path from the 'Deep Orientalism' of old to a new 'Indology beyond the Raj and Auschwitz' leads to the 'New Raj' across the deep blue sea.... Thus, Grünendahl has noted Pollock's tendency to develop broad narratives without any supporting evidence. Moreover, he draws attention to Pollock's messianism in promoting American scholarship.... , casting doubt on Pollock's attempt to analyse Sanskrit objectively. He raises the pertinent question as to whether Pollock is providing the intellectual foundations for America's 'New Raj', to replace the dead British Raj - i.e., whether American imperialism is replacing the dead British imperialism."

"“The fundamental flaw of Pollock’s narrative is that it hinges entirely on the exact reverse of the ‘Nordic’ notion. This reversal, which provides the basis for the ‘founding myth’ of the entire discourse machinery he set in motion, is enshrined in the grotesque proposition that ‘the Germans… continued, however subliminally, to hold the nineteenth-century conviction that the origin of European civilization was to be found in India (or at least that India constituted a genetically related sibling)’ (1993:77) Even to the Romantic period [end of 18th, early 19th century, when this notion was upheld by Johann Herder], this assertion only holds with considerable qualifications (…) To make it the basis for theorizing any aspect of the NS period is rendered absurd by the above-mentioned texts alone”."

"Grünendahl cites many examples where Pollock and his defender Adluri manipulate quotations to make past authors witnesses for their accusations. I vaguely knew that Pollock was wrong in associating the OIT with National-Socialism, but not that he was so spectacularly wrong. His thesis is first of all that India was a central concern for the Nazis. This is put forward most emphatically (but only with bluff) by Pollock and, on his authority, generally taken for granted... The Nazi regime’s favourite historian H.K.F. Günther believed the homeland lay in Southeastern Europe. This was the reigning opinion in Europe, challenged only by some Nazis who insisted on Germany or Scandinavia as the homeland. All of them agreed that the Indo-European language family had only reached India through an Aryan invasion... Let us add that Marchand agrees to include among the Nazi Indologists Paul Thieme, the revered teacher of Michael Witzel; and he was, like his more militant pupil, a believer in the AIT."

"‘Such voices … in any case are pretty much in the minority. The dominant ideology is that which ascribes clear priority and absolute competence to shastric codification.’"

"The Veda, the transcendent śāstra, subsumes all knowledge."

"We may in fact characterize the ideological effects of the shastric paradigm more broadly as follows: First, all contradiction between the model of cultural knowledge and actual cultural change is thereby at once transmuted and denied; creation is really re-creation, as the future is, in a sense, the past. Second, the living, social, historical, contingent tradition is naturalized, becoming as much a part of the order of things as the laws of nature themselves: Just as the social, historical phenomenon of language is viewed by Mīmāṃsā as natural and eternal, so the social dimension and historicality of all cultural practices are eliminated in the shastric paradigm. And finally, through such denial of contradiction and reification of tradition, the sectional interests of pre-modern India are universalized and valorized. The theoretical discourse of śāstra becomes in essence a practical discourse of power."

"... there exist no good accounts or theorizations of the end of the cultural order that for two millennia exerted a trans-regional influence across Asia-South, Southeast, Inner, and even East Asia- that was unparalleled until the rise of Americanism and global English. We have no clear understanding of whether, and if so, when, Sanskrit culture ceased to make history; whether, and if so, why, it proved incapable of preserving into the present the creative vitality it displayed in earlier epochs, and what this loss of affectivity might reveal about those factors within the wider world of society and polity that had kept it vital."

"“From among the complexities of NS analysis of the Urheimat question it is worth calling attention to the way the nineteenth-century view expressed by Schlegel was reversed: the original Indo-Europeans were now variously relocated in regions of the Greater German Reich; German thereby became the language of the core (Binnensprache), whereas Sanskrit was transformed into one of its peripheral, ‘colonial’ forms.”"

"For one thing, Sanskrit literary culture was never affected by communicative incompetence, which began to enfeeble Latin from at least the ninth century. The process of vernacularization in India, in so many ways comparable to the European case, was nowhere a consequence of growing Sanskrit ignorance."

"Pattanaik makes a good observation when he writes that high-profile India-watching academics “need to indulge America’s saviour complex if they need a share of the shrinking funding. The objective of the research needs to alleviate the misery of some victim and challenge a villain. And so, Doniger will provide evidence of how Puranic tales reinforce Brahmin hegemony, while Pollock will begin his essays on Ramayana with reference to Babri Masjid demolition, reminding readers that his paper has a political, not merely a theoretical, purpose.”... Sheldon Pollock, a very good Sanskritist at least in a purely linguistic sense, is more explicitly involved with the anti-Hindu discourse promoted in India by the missionaries and the Ambedkarites, and their first line of attack, the “secularists”. He has pioneered some valid insights into the Sanskrit “cosmopolis”, which did not oppress vernacular languages from Gandhari to Javanese but fruitfully coexisted with them to their mutual benefit. But at the same time, he has helped greatly in belittling and politicizing the Ramayana and in promoting the “Hinduism bad, Buddhism good” thesis. This is not very original, in fact it is only a sophisticated formulation of widely-held views. ... But in this discourse of hate, which instrumentalizes Buddhism as a bludgeon to beat Hinduism with, Pollock has gone farther than all others. In 1993 he published a paper arguing that Hinduism (particularly the Mimansa school, Brahminical par excellence) sits at the centre of Nazi doctrine. Yes, it is long ago, and partly explainable from the war psychology emanating from the Ayodhya controversy, in which he explicitly sided with the negationist school denying Islam’s well-documented destructive role in Hindu history. But he has never retracted this position and has remainthis position and has remainthis position and has remained a leading voice in anti-Hindu and anti-Brahmin discourse.... “Being placed on a high pedestal is central to both strategies. Criticism also evokes a similar reaction in both sides – they quickly declare themselves as misunderstood heroes and martyrs, and stir up their legion of followers. Doniger and Pollock have inspired an army of activist-academicians who sign petitions to keep ‘dangerous’ Indian leaders and intellectuals out of American universities and even American soil”: Subramanian Swamy, Narendra Modi, and in similar controversies Rajiv Malhotra, the Dharma Civilization Foundation and others. Indeed, the Indological community’s touching (occasional) concern for freedom of speech is not erga omnes... “Despite their deep knowledge of Hinduism, neither Elst nor Frawley, neither Doniger nor Pollock, believe in letting go and moving on, which is the hallmark of Hindu thought, often deemed as a feminine trait. Instead,... Doniger and Pollock keep reminding their readers that Hinduism’s seductive ‘spirituality’ must at no point distract one from its communal and casteist truths.”"

"Pollock’s attempt to even link the Out-of-India Theory with the Nazi worldview is the diametrical opposite of the truth; it was the rivalling Aryan Invasion Theory (which Pollock himself upholds) that formed the cornerstone and perfect illustration of the Nazi worldview. This linking could only pass peer review because of the general animus against Hinduism and Indo-European indigenism in American academe. The whole forced attempt to associate Hinduism with National-Socialism suggests a rare animosity against Hinduism.... Yes, that is how the Nazis saw it because they were racist and anti-Semitic to begin with. But the knowledge of the Sanskrit tradition could add absolutely nothing to that. There was nothing in the Vedas themselves that suggested anti-Semitism, it was entirely in the eye of the beholder. .... But the objective finality of Pollock’s thesis is more specific, viz. to blacken the Indian homeland hypothesis by associating it with National-Socialism. Reality, however, is just the opposite: more even than other Europeans, the Nazis espoused and upheld a westerly homeland and the invasion hypothesis. This invasion happens to be a corner-stone of Pollock’s worldview, with invader castes guilty of expropriating and subjugating the natives, who became the lower castes. Hitler-Pollock, same struggle!... Pollock’s own enumeration of supposedly India-related activities usually confuses “Indian” with “Indo-European”, i.e. “Aryan” or essentially “Nordic”. It is only by confusing those two that an impression of a NS orientation towards India can be created.... That is certainly the NS reading, but from a top Indologist, we might have expected an explanation of whether this was the Indians’ own intended reading. He doesn’t go into this question at all but confidently assumes an indubitably positive answer. To exonerate him, we might take this as merely a logical application of the Aryan invasion scenario, firmly established since the mid-19th century: the Aryans came in, met a different race of aboriginals, and imposed a racial Apartheid on them: the caste system. So, in a way, the case against Pollock is the case against Western Indology as a whole. ... The situation with allegations is simple: either you prove them, or you yourself are guilty of slander. This then can be held against Pollock: he has made a grave allegation, yet has failed to buttress it with proof, though not for lack of trying... The question which Hindus should contemplate, then, is this one. Should the Sanskrit tradition be given in care to a pofessor of Sanskrit who stands by such a grave though false allegation against it?"

"“An example of this more sophisticated orientalism is the work of Paul Thieme”... esp. his “analysis of the Sanskrit word ārya, where at the end he adverts to the main point of his research: to go beyond India in order to catch the ‘distant echo of Indo-germanic customs’.”"

"“How, concretely, does one do Indology beyond the Raj and Auschwitz in a world of pretty well tattered scholarly paradigms?”"

"“Moving beyond orientalism finally presupposes moving beyond the culture of domination and the politics of coercion that have nurtured orientalism in all its varieties, and been nurtured by it in turn.”"

"“In German Indology of the NS era, a largely nonscholarly mystical nativism deriving ultimately from a mixture of romanticism and protonationalism merged with that objectivism of Wissenschaft earlier described, and together they fostered the ultimate ‘orientalist’ project, the legitimation of genocide.”"

"There is nothing remarkable about the people in premodern South Asia having a clear and accurate conception of the spatial organization of their world."

"“The Ŗg-Veda as an Aryan text ‘free of any taint of Semitic contact’; the ‘almost Nordic zeal’ that lies in the Buddhist conception of the marga [way]; the ‘Indo-Germanic religion-force’ of yoga; the sense of race and the ‘conscious desire for racial protection’; the ‘volksnahe kingship’ such is the meaning of the Indo-Aryan past for the National Socialist present, a present that, for Wüst, could not be understood without this past.”"

"Whitney's association with Darwin and his rivalry with Müller, both international celebrities of the Victorian age, made him a towering public presence and brought him a transatlantic fame unattainable by most Americans of his time."

"Whitney, not one to ignore Müller’s flights of poetic fancy, mocked Müller when he seemed to depict the Aryans as “perched for a couple of thousand years upon some exalted post of observation, watching thence the successive departure from their ancient home of the various European tribes” (Whitney 1987 1.95–96):"

"The calculations and conjectures of Professor Muller cannot be looked upon as having in any essential manner contributed to the final settlement of the question. Doubtless he would himself make no such pretensions in their favor; but he is in danger of being misunderstood as doing so; we have already more than once seen it stated that " Muller has ascertained the date of the Vedas to be 1200-1000 B. C.," or to that effect."

"Whitney ([1874] 1987) had made a point of mentioning that Muller himself had made no pretensions that his dates had "in any essential manner contributed to the final settlement of the question." But his concern is that Muller "is in danger of being misunderstood as doing so; we have already more than once seen it stated that 'Muller has ascertained the date of the Vedas to be 1200-1000 B.C.'" (78)."

"Psychoanalysis is unlikely to be repealed; people are not going to go back to reading novels in order to understand themselves and their lives."

"Writing a novel is not very difficult: you simply write ten pages a day for a month and then you have a novel."

"One of the most considerable achievements of Surrealism was its discovery that many writers and painters of the past had been Surrealists without knowing it."

"The primary condition for being sincere is the same as for being humble: not to boast of it, and probably not even to be aware of it."

"There is only one type of decadence which is dangerous in art and literature, and unfortunately critics seldom scourge it as it deserves: it consists in being conventional and imitative, in tritely expressing cheap and superficial emotions."

"Western culture has made, through language, a provisional analysis of reality and, without correctives, holds resolutely to that analysis as final. The only correctives lie in all those other tongues which by aeons of independent evolution have arrived at different, but equally logical, provisional analyses."

"We are thus able to distinguish thinking as the function which is to a large extent linguistic."

"It needs but half an eye to see in these latter days that science, the Grand Revelator of modern Western culture, has reached, without having intended to, a frontier. Either it must bury its dead, close its ranks, and go forward into a landscape of increasing strangeness, replete with things shocking to a culture-trammeled understanding, or it must become, in Claude Houghton's expressive phrase, the plagiarist of its own past. The frontier was foreseen in principle very long ago, and given a name that has descended to our day clouded with myth. That name is Babel. For science's long and heroic effort to be strictly factual has at last brought it into entanglement with the unsuspected facts of the linguistic order. These facts the older classical science had never admitted, confronted, or understood as facts. Instead they had entered its house by the back door and had been taken for the substance of Reason itself."

"We dissect nature along lines laid down by our native language. The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscope flux of impressions which has to be organized by our minds—and this means largely by the linguistic systems of our minds. We cut nature up, organize it into concepts, and ascribe significances as we do, largely because we are parties to an agreement to organize it in this way—an agreement that holds throughout our speech community and is codified in the patterns of our language. The agreement is of course, an implicit and unstated one, but its terms are absolutely obligatory; we cannot talk at all except by subscribing to the organization and classification of data that the agreement decrees. We are thus introduced to a new principle of relativity, which holds that all observers are not led by the same physical evidence to the same picture of the universe, unless their linguistic backgrounds are similar, or can in some way be calibrated"

"The very natural tendency to use terms derived from traditional grammar like verb, noun, adjective, passive voice, in describing languages outside of Indo-European is fraught with grave possibilities of misunderstanding."

"Most metaphysical words in Hopi are verbs, not nouns as in European languages. The verb tunatya contains in its idea of hope something of our words 'thought,' 'desire,' and 'cause,' which sometimes must be used to translate it."

"Speech is the best show a man puts on."

"We dissect nature along lines laid down by our native language."

"Thinking is most mysterious, and by far the greatest light upon it that we have is thrown by the study of language. This study shows that the forms of a person's thoughts are controlled by inexorable laws of pattern of which he is unconscious. These patterns are the unperceived intricate systematizations of his own language--shown readily enough by a candid comparison and contrast with other languages, especially those of a different linguistic family. His thinking itself is in a language—in English, in Sanskrit, in Chinese. And every language is a vast pattern-system, different from others, in which are culturally ordained the forms and categories by which the personality not only communicates, but also analyzes nature, notices or neglects types of relationship and phenomena, channels his reasoning, and builds the house of his consciousness."

"Whorf became increasingly concerned about the supposed conflict between science and religion... He wrote a 130,000-word manuscript on the subject, described as a book of religious philosophy in the form of a novel... Completed in 1925, [it] was submitted to several publishers and as promptly rejected by them... Another, briefer manuscript prepared about this time [was]... “Why I have discarded evolution.” An eminent geneticist to whom it was submitted for comment made a very courteous reply, starting with the admission that, although the manuscript at first appeared to be the work of a crank, its skill and perceptiveness soon marked it as otherwise, but continuing with a point-by-point rebuttal of Whorf’s arguments... Whorf’s reading led him to believe that the key to the apparent discrepancy between the Biblical and the scientific accounts of cosmology and evolution might lie in a penetrating linguistic exegesis of the Old Testament. For this reason, in 1924 he turned his mind to the study of Hebrew."

"People say it is inappropriate for me to get arrested in uniform, but to me it is the validation of all that I signed up to do. I say what I had to go through is what tarnishes the uniform more than anything."