Linguists From The United States

"Since the classical Greeks already, it has been common to date Zarathuštra to the 6th century BC, hardly a few generations before the Persian wars. In popular literature, this date is still given, but scholars have now settled for an earlier date: “The archaism of the Gāthās would incline us to situate Zarathuštra in the very beginning of the first millennium BCE, if not even earlier.” (Varenne 2006) But how much earlier? According to leading scholar SkjaervØ, “Zoroastrianism (…) originated some four millennia ago”."

"“the only sources for the early (pre-Achaemenid) history of the eastern Iranian peoples are the Avesta, the Old Persian inscriptions, and Herodotus. … In view of the dearth of historical sources it is of paramount importance that one should evalute the evidence of the Avesta, the holy book of the Zoroastrians, parts at least of which antedate the Old Persian inscriptions by several centuries.” ..."

"“A very few geographical names appear to be inherited from Indo-Iranian times. For instance, OPers. Haraiva-, Av. (acc.) HarOiium, and OPers. HarauvatI, Av. HaraxvaitI-, both of which in historical times are located in the area of southern Afghanistan (Herat and Kandahar), correspond to the two Vedic rivers Sarayu and SarasvatI. These correspondences are interesting, but tell us nothing about the early geography of the Indo-Iranian tribes.”"

"“Evidence either for the history of the Iranian tribes or their languages from the period following the separation of the Indian and Iranian tribes down to the early 1st millennium BC is sadly lacking. There are no written sources, and archaeologists are still working to fill out the picture.” ..."

"“The earliest mention of Iranians in historical sources is, paradoxically, of those settled on the Iranian plateau, not those still in Central Asia, their ancestral homeland. ‘Persians’ are first mentioned in the 9th century BC Assyrian annals: on one campaign, in 835 BC,… There are no literary sources for Iranians in Central Asia before the Old Persian inscriptions (Darius’s Bisotun inscription, 521-519 BC, ed. Schmitt) and Herodotus’ Histories (ca. 470 BC). ..."

"Zoroastrianism (…) originated some four millennia ago."

"“Two Young Avestan texts contain lists of countries known to their authors, YaSt 10 and VidEvdAd, Chapter 1. The two lists differ considerably in terms of composition and are therefore most probably independent of one another. Both lists contain only countries in northeastern Iran.” ...[All these places are] “located to the east of the Caspian Ocean, with the possible exception of Raga”."

"The pantheon was never eliminated, and Zoroastrianism, in some sense at least, remained a polytheistic religion throughout its history, although today the many deities have lost their individual divine character and are not worshipped for themselves but have been reinterpreted as allegories or symbols. Thus, modern Zoroastrianism is probably best described as monotheistic, certainly as monotheistic as Christianity with its Trinity and angels, though less monotheistic than Judaism and Islam."

"If your opinions never evolve, you’re either not paying attention or not genuinely interested."

"We clap when our infants don't spill their food. We can afford to let go of clapping when exotic folks don't, when in our times, celebrating diversity is a shibboleth of moral legitimacy among thinking First World people, and considerably, if not comprehensibly, beyond."

"[T]here comes a point when a usage is so common that we must consider it not slovenliness but change."

"Unfortunately, for a short period it became fashionable to read this epic in cultural terms – Aryan vs. Dravidian. This, in my view, is a misreading of the fundamental premise of the epic: the opposition between two views of life, one epitomized by Rama, the other by Ravana. What makes Kamban so great is that he presents both views in extremely convincing and beautiful terms – Ravana is the greatest of all kings and symbolizes this world, Rama symbolizes another dimension. And don't forget, Ravana is a Brahmin."

"After the fall of the Soviet Union, I told the Senate that expansion would lead us to where we are today... Today we face an avoidable crisis between the United States and Russia that was predictable, willfully precipitated, but can easily be resolved by the application of common sense. But how did we get to this point? Allow me, as someone who participated in the negotiations that ended the Cold War, to bring some history to bear on the current crisis. We are being told each day that war may be imminent in Ukraine. Russian troops, we are told, are massing at Ukraine’s borders and could attack at any time. American citizens are being advised to leave Ukraine and dependents of the American Embassy staff are being evacuated. Meanwhile, the Ukrainian president has advised against panic and made clear that he does not consider a Russian invasion imminent. Vladimir Putin has denied that he has any intention of invading Ukraine. His demand is that the process of adding new members to NATO cease and that Russia has assurance that Ukraine and Georgia will never be members."

"Can the crisis be resolved by the application of common sense? Yes, after all, what Putin is demanding is eminently reasonable. He is not demanding the exit of any NATO member and he is threatening none. By any common sense standard it is in the interest of the United States to promote peace, not conflict. To try to detach Ukraine from Russian influence — the avowed aim of those who agitated for the “color revolutions” — was a fool’s errand, and a dangerous one. Have we so soon forgotten the lesson of the Cuban Missile Crisis? Now, to say that approving Putin’s demands is in the objective interest of the United States does not mean that it will be easy to do. The leaders of both the Democratic and Republican parties have developed such a Russo-phobic stance that it will take great political skill to navigate such treacherous political waters and achieve a rational outcome. President Biden has made it clear that the United States will not intervene with its own troops if Russia invades Ukraine. So why move them into Eastern Europe? Just to show hawks in Congress that he is standing firm? Maybe the subsequent negotiations between Washington and the Kremlin will find a way to allay Russian concerns and defuse the crisis. And maybe then Congress will start dealing with the growing problems we have at home instead of making them worse."

"...maybe the greatest threat that nuclear weapons possess today is that though it may be irrational for any government actually to use them because it could bring about a suicidal effect, if they get into the hands of terrorists, of nonstate actors, they can be used with perhaps impunity. And at the end of the Cold War, we had cooperative agreements with the Russians to secure their nuclear weapons, in what we call the Nunn — Sam Nunn and other senators sponsored this. These have all broken down now... And what worries me is there could be a creeping up of another nuclear arms race, because if the Russian government, if President Putin feels he is being pressed and his security threatened — rightly or wrongly, because it’s perceptions that count — then what’s to keep him, since we have walked out of most of the other agreements, from putting, say, intermediate-range missiles in Kaliningrad or bringing them close to the border? Then what are we going to do? So, to get into another insane arms race, when we have so many other common problems we need to deal with, I think, is extraordinarily unwise."

"The problems with Russia are not just NATO expansion. There were also a process that began with the second Bush administration of withdrawing from all of the arms control — almost all of the arms control agreements that we had concluded with the Soviet Union, the very agreements that had brought the first Cold War to an end.... In effect, what the United States did after the end of the Cold War was they reversed the diplomacy that we had used to end the Cold War, and started sort of doing anything, everything the opposite way. We started, in effect, trying to control other countries, to bring them into what we called the “new world order,” but it was not very orderly. And we also sort of asserted the right to use military whenever we wished. We bombed Serbia in the ’90s without the approval of the U.N. Later, we invaded Iraq, citing false evidence and without any U.N. approval and against the advice not only of Russia but of Germany and France, our allies. So, the United States — I could name a number of others — itself was not careful in abiding by the international laws that we had supported."

"We begin today’s show looking at the roots of the crisis with a former American diplomat who served as the last [sic] U.S. ambassador to the Soviet Union prior to the collapse of the USSR. Ambassador Jack Matlock held the post from 1987 to 1991. He was first stationed in Moscow in the early 1960s and was there during the Cuban Missile Crisis in 1962. Matlock has written extensively about U.S.-Russian relations... His latest article is headlined “I was there: NATO and the origins of the Ukraine crisis.” ... Ambassador Matlock writes about testifying before the Senate Foreign Relations Committee a quarter of a century ago and about the possible expansion of NATO.... “I consider the administration’s recommendation to take new members into NATO at this time misguided. If it should be approved... it may well go down in history as the most profound strategic blunder made since the end of the Cold War. Far from improving the security of the United States, its Allies, and the nations that wish to enter the Alliance, it could well encourage a chain of events that could produce the most serious security threat to this nation since the Soviet Union collapsed.” Ambassador Matlock’s words."

"It is a remarkable fact that a tremendous spate of tonogenetic and registrogenic activity occurred all over the South-East Asian linguistic area in the twelfth and thirteenth centuries, triggered by the devoicing of the previously *voiced series of obstruents in many Middle Chinese and Hmong-Mien dialects, in Siamese and other Tai languages, in Karenic, in Burmese and many Loloish languages, and in Vietnamese, Khmer, and other Mon-Khmer languages. It is interesting to note that this period was roughly contemporaneous with the Mongol invasions that convulsed Eurasia in those centuries. Is it going too far to regard these extralinguistic events as a sort of punctuation in the sense of Dixon (1997), a period of upheaval that shook up a previously stable prosodic constellation in South-East Asia? Could the peoples of the region have been so terrified by the Golden Hordes that they hardly dared to vibrate their vocal cords, dooming the voiced obstruents to transphonologize into mere breathy voice or lower tone?"

"I decided to start with the reproductive system, not only because of its prurient interest but also because it seemed like the point of departure for all things."

"I decided to select the Reproductive System as a pilot project, not merely for its prurient interest, but also because this semantic field tends to be neglected in historical linguistic studies, despite the fact that it is particularly rich in metaphorical associations with other areas of the lexicon."

"I suggest that the reconstruction of PTB [Proto-Tibeto-Burman] is a noble enterprise, where a spirit of competitive territoriality is out of place. We should pool our knowledge and encourage each other to venture outside of our specialized niches, so that we begin to appreciate the full range of Tibeto-Burman languages — a family as vast and diversified as Indo-European."

"...the more I learn about Lahu the less I think I know. It has seemed that the more fluently I came to speak the language, the more apt people were to correct my mistakes, and the less likely they were to accept unidiomatic utterances from me."

"There can be no more solemn duty for the comparative linguist than to reconstruct his language family's word for the Supreme Being."

"Rhinoglottophilia–an affinity between the feature of nasality and the articulatory involvement of the glottis–is more prevalent than is generally realized. Although it sounds like a disease, or even a perversion, rhinoglottophilia is actually quite a benign and natural condition. It is of interest chiefly because it is not obvious why there should be such an affinity at all."

"The long drought in Tibeto-Burman and Sino-Tibetan historical linguistics is over. The field is opening up now as never before. Where once it was the esoteric preserve of a few, it is now being enthusiastically taken up by a new generation of lively, inquiring, talented students. For much of this exciting new activity, we have Paul K. Benedict to thank."

"Semantic shifting goes by many different names. In his pioneering article, Benedict 1939 calls it "semantic differentiation." In his article on Gnau, Lewis calls it "referent slippage." American Indianists have traditionally called it "gloss shifting." The latter term has the merit of recognizing that the meanings given in dictionaries are only the constructs of the lexicographer's mind, and do not necessarily exactly mirror the meanings "in the minds of the native speakers," whether they are now long dead or still alive."

"I remember particularly a moment just before leaving for Japan and Thailand in 1976, when I was gazing forlornly at the 14 boxes of fileslips spread out on the diningroom table, wondering if I should really schlep them all across the Pacific for one "final" checking, or just let it go at that. At this critical juncture, it was lucky that Martine Mazaudon was there to say the few words that I wanted to hear: "Yes, take them – you can't stop now!""

"The severe difficulties in attempting a rigorous reconstruction of Proto-Tibeto-Burman on this basis [of scant data] have not prevented certain hardy souls from leaping to ever more far-flung comparisons (particularly of Tibetan or Burmese with Old Chinese, or even with Thai) in an attempt to say something about the great Sino-Tibetan proto-language. There are no doubt those who would have tried to reconstruct Proto-Indo-European simply on the testimony of Provençal, Avestan, and Old Norse. We are only now becoming more realistic. It seems wiser to concentrate for the time being on reconstructing PTB sub-group by sub-group..."

"Bilingual humor may be viewed as a relatively benign response to the frustrations inherent in living in such a linguistically and racially heterogeneous region as the hills and valleys of backwoods Southeast Asia."

"The South-East Asian mono-syllable often seems to be bulging at the seams with phonetic material: consonantal, vocalic, and supra-segmental."

"In the Beginning was the Sino-Tibetan monosyllable, arrayed in its full consonantal and vocalic splendor. And the syllable was without tone and devoid of pitch. And monotony was on the face of the mora. And the Spirit of Change hovered over the segments flanking the syllabic nucleus. And Change said, "Let the consonants guarding the vowel to the left and the right contribute some of their phonetic features to the vowel in the name of selfless intersegmental love, even if the consonants thereby be themselves diminished and lose some of their own substance. For their decay or loss will be the sacrifice through which Tone will be brought into the world, that linguists in some future time may rejoice." And it was so. And the Language saw that it was good, and gradually began to exploit tonal differences for distinguishing utterances – yea, even bending them to morphological ends. And the tones were fruitful and multiplied, and diffused from tongue to tongue in the Babel of Southeast Asia."

"All this having been said, if I were to pick a single word to describe [Joseph] Greenberg's apparent motivation in doing megalocomparison, it would have to be columbicubiculomania-a compulsion to stick things into pigeonholes, to leave nothing unclassified. Greenberg gives the impression that the highest intellectual activity is the act of classification itself, regardless of the nature of the evidence upon which the classification rests."

"The computer will be crucial to handle the etymological information explosion of the future, but machines will never be able to do all the work for us. There will still doubtless be room for gut feelings, intuitions, temperamental quirks, and professional rivalries, even in the Computer Age. In making etymological 'judgment calls' there will never be a substitute for hands-on human experience in a given language or language family."

"A great difficulty is the fact that archaeology offers no firm evidence either for the Aryan invasion theory or for the Aryan emigration theory, or even for the historically attested multiple later immigrations or invasions into South Asia - at least if we restrict ourselves to the evidence of skeletal types and general cultural tradition. As already indicated earlier, invasions of this kind probably do not leave the kind of traces that traditional archaeology would expect. (246)... We can therefore conclude that the Aryan invasion theory is preferable to the emigration theory. But this conclusion is only valid as long as our knowledge of Indo-European culture and expansion or of the Indus culture remains unchanged... If, on the basis of this decipherment, the language of the Indus culture should clearly prove to be Indo-Aryan, then our conclusion would of course have to be revised fundamentally. (246-7)... All existing interpretations of the early and prehistory of South Asia are at best scientific hypotheses, hypotheses that differ only in their degree of probability. In view of the often tense political situation in India with regard to the Hindutva and Dravida self-image, it is in my opinion appropriate to remember the hypothetical nature of these hypotheses. There is no such thing as complete certainty and there cannot be. Why should people then be hostile, heretical or even beat each other up over these hypotheses? (247)"

"He even-handedly takes up three Aryan Invasion interpretations and three Indian Origin interpretations from the Vedic texts, and cautions us at the very outset (HOCK 2005:283) that “the passages in question and their interpretation do not provide cogent support for the hypotheses they are supposed to support”, while reasonably conceding that “this does not mean that either of the two theories is therefore invalidated. It merely means that the evidence in question is not sufficiently cogent to provide support for the respective hypothesis and therefore must be considered irrelevant. First of all, neither hypothesis rests solely on the evidence here examined; and it is in principle perfectly possible that other evidence can show one hypothesis to be superior to the other”. He even reasonably concedes the possibility that “any new evidence or better interpretation would, in true scientific spirit, be able to overturn the so far victorious hypothesis”, or that “in principle none of the currently available evidence stands up under scrutiny and that nevertheless, one or the other hypothesis was historically coreect, except that the evidence in its favour has not been preserved for us”. ... And in his conclusion to the article, he writes: ”Personally, I feel that most of the evidence and arguments that have been offered in favor either of the Aryan In-Migration hypothesis or of the Out-of-India are inconclusive at closer examination” (HOCK 2005:303)."

"He emphasizes an approach where truth is the “ultimate goal”, but “truth is always conditional, to be superseded by better evidence or interpretation of evidence” (HOCK 2005:282)."

"A closer study of all the passages that provide sufficient context for interpretation shows that the black or dark of the Dasas/Dasyus is not contrasted with the light or white skin color of the Aryas, but with their bright, sunny world. (236)... Even the expression tvac "skin" does not need to be understood literally, but can also refer to the surface of the earth. In general, the assumption of racial self- and external identification, as well as the alleged parallel with the English conquest of India for the time of the alleged Indo-Aryan immigration to India, is extremely questionable. (236-7)"

"In the case of Pirak, however, it must be admitted that the cultural innovations do not appear to be clearly Indo-European. Perhaps there was only indirect contact via other ethnic groups in Seistan. (244)"

"The aim should be not to “forestall all dissenting voices”, but (a) to “invite meaningful debate”; (b) “to invite the scholarly challenges and ensuing debate that can lead to better insights and closer approximation of the truth”; (c) “to go beyond what can be grasped at first contact, and as a consequence of having to defend perceptions against competing views, to investigate matters more thoroughly”; (d) to “approximate truth more closely”; (d) to “go beyond initial impressions and beyond the validation of preconceived interpretations”; (e) to “embrace the scientific approach of being transparent and vulnerable – transparent by being open to verification in terms of providing supporting evidence and discussing potentially conflicting evidence, and vulnerable by being open to challenge and potential falsification“; (f) “to evaluate the very different perspectives that are current and thus to reach beyond the differences in perspective, ideology or bias” (HOCK 2005:282-3)."

"First, wherever there is sufficient context for interpretation (which excludes [11], [12], and [13]), either the same line or verse or a closely neighboring one contains a reference to the ‘sun’ [5], [6], and [9], to ‘broad light’ [7], or to ‘red’ or ‘fiery’ beings [8].23 These references are marked in roman."

"Closer examination suggests an alternative interpretation of the terms ‘black’ or ‘dark’ as referring to the dark world of the dasas/dasyus in contrast with the light world of the aryas, an interpretation which is in perfect agreement with the contrast between good/light and evil/dark forces that pervades the Vedas (and has parallels in many, perhaps most other traditions around the world)."

"Further, elsewhere in the Rig-Veda the word tvac- ‘skin’, which occurs in [1.130.8 ], [9.41.1,5], and [9.73.5], does not necessarily designate human or animal skin, but may refer to the surface of the earth. Examples of this use occur at RV 1.79.3, 1.145.5, 10.68.4, and possibly 4.17.14. The expression róma prthivyâh (1.65.8) ‘the body-hair of the earth’ ‘the plants’, suggests that the metaphor of tvac- as the ‘skin’ or surface of the earth was well established in the poetic language of the Rig-Veda. In [1.130.8 ], [9.41.1,5], and [9.73.5], therefore, the reference may well be to the ‘dark earth’ or ‘dark world’ of the dasas/dasyus that contrasts with the urújyótih ‘broad light’ of the aryas, which is lit up by the sun or by ‘fiery beings’. In this regard note the close similarity between the expressions ájanayan mánave ksâm ‘he created land for Manu’ in [2.20.7] and urújyótir janáyann âryaya ‘making broad light for the arya’."

"A few things can be established with certainty, others with a good degree of likelihood, and yet others remain entirely uncertain."

"The expression róma prthivyâh (1.65.8) ‘the body-hair of the earth’ ‘the plants’, suggests that the metaphor of tvac- as the ‘skin’ or surface of the earth was well established in the poetic language of the Rig-Veda."

"The abuse of linguistic prehistory and early history in Europe in the 19th and early 20th centuries is well known. A racial interpretation of the earliest stages of Vedic Sanskrit, projected back into Proto-Indo-European, formed fertile ground for the racist "Aryan" ideology, the most horrific outgrowth of which was the genocide of Jews, Gypsies or Roma and other so-called "inferior" races carried out by the Nazis in the name of Germany. It is also a fact that a somewhat milder form of racism characterizes a large part of the overall Indology of the 19th and early 20th centuries. (232)"

"He also expresses his opinion about the Vedas that “whatever their original and/or secondary purposes may have been, they were not intended as data bases for latter-day historians”, and suggests that “whatever historical evidence they contain, therefore, can only be gleaned by a careful, philologically well-grounded reading of the lines – and between the lines – of the texts” (HOCK 2005:303).He emphasizes the need for “other” and “better” evidence (than astronomical references in the Rigveda) “to establish a date for the Rigveda” (HOCK 2005:303) and (than isolated words in the Avesta) to determine “historical movements in the Indo-Iranian linguistic territory” (HOCK 2005:295)."

"In the Gopatha Brahmana, brahmins are sukla white, while the Kathaka samhita uses the term sukla white to refer to the vaysia, and more significantly, characterizes the rajsanya as dhumra dark. Later on the caste colors are sukla white for the brahmin, rakta red for the kshatriya, pita yellow for the vasya, and krsna black for the sudra. Classifications of this type, for which there seem to be counterparts in Chinese and Japanese drama and ritual, make no sense in racial terms ... But the classical system of color association can be made sense of in 'ideological ' terms: white, i.e. ritually pure for the brahmin, red the color of blood for the warrior caste, yellow the color of ripe grain and perhaps also of gold... and black the opposite of ritually pure white for the serfs etc who came to be excluded from the ritual at a fairly early period."

"Words meaning white light are widely used in reference to the world of the Aryans or their gods, and so are terms meaning broad, wide (note the combination of broad and light in the uru jyotih broad light of [RV 7.5.3 - 6])."

"Note also the widespread use of uru- loka- 'wide space' found eg in RV 1.93.6.(Agni and Soma have made wide space for the sacrifice) and RV 6.23.7 (Indra is asked to create wide space for the worshipper) and note the related u loka- . The similarity to the uru jyotih found in some of our earlier examples goes beyond the fact that the two collocations are used in the same general contexts and with about the same meaning , and beyond the fact that the same adjective (uru) is used in both collocations - etymologically , loca is derived from the root ruc- shine and thus comparable in meaning to jyotih light."

"The fact that racial interpretations arose in the 19th century is not surprising , given the prevalence at the time of quasi-scientific attempts to provide a justification for racially based European imperialism , and the well known scramble of the European powers to divide up the non-European world. Moreover, the British take-over of India seemed to provide a perfect parallel to the assumed take-over of prehistoric India by the invading ‘Aryans’."