"On a more general level, the debate is about whether there is something in the nature of research about Indo-Europeans that makes it especially prone to ideological abuse-perhaps something related to the fact that for the past two centuries, the majority of scholars who have done research on the Indo-Europeans have considered themselves descendants of this mythical race (Arvidsson 2006, p.3)."
Stefan Arvidsson is a Swedish historian who is Professor in the Study of Religions at Linnaeus University. He was born in Tranås, Sweden. Arvidsson received his PhD in the History of religions at Lund University in 2000. In 2007, he was appointed Associate Professor of the History of Religions at Stockholm University. Since 2012, he has been Professor in the History of Religions at Stockholm Unive
"First, there is no direct evidence for the culture of the Indo-Europeans, with the result that researchers have used their imagination to a very high degree. It is only with the help of methodologically problematic linguistic and archaeological theories that they have been able to chisel an Indo- European culture in to being. (8)."
"The theory about India as the original home of the Indo-Europeans, and the Indians as a kind of model Aryans, lost supporters during the nineteenth century, and other homelands and other model Aryans took their place instead (Arvidsson 2006, p.52)."
"For Hofler and Wikander, it was inconceivable that the "light" and noble Indo-Europeans that the nature mythologists and order ideologists had reconstructed had been able to conquer most of Eurasia. In order to carry out such a deed, they reasoned, the Indo-Europeans would mainly need not a high-standing culture, but a barbaric primal force, a force like the one the Germans had had during the Great Migration. As a commentary to Wikanders book about the Iranian male-fellowship god Vayu, Hofler writes that "the Indo-European expansion toward Asia has the same form of political structure as the later Germanic expansion, the Germanic kingdom of Wodan bears similar strengths as the first heroic age of the Indo-Europeans." According to Hofller it is only in light of the research on male fellowships and the "the discovery of the ur-Indo-German social structure" that the expansion can be understood. In Der arische Mannerbund, Wikander writes something similar: "The Maruts reflect the warrior aspect, which the male fellowships of the Aryan tribes had developed preferentially during the age of migration and conquest." Hofler and Wikander argues that the model of conquest that had been developed to explain the fact that the Indo-European languages were spread across Europe and Asia at the dawn of history required the Indo-Europeans to be exceptionally dynamic and uninhibited warriors (Arvidsson 2006, p. 222)."
"Since this discipline (folklore) arose in what became Germany in 1871, this change (the rising importance of folklore rather than philology) meant that the Indo-Europeans began to look less and less like the Indians and the Iranians, and more and more like Germans. This meant, in turn, that they became less civilized and more primitive and barbaric. The image of the Indo-Europeans as a primitive tribe received an additional boost from the discipline of the Indo-Europeans of prehistoric archaeology. When archaeologists became involved in the debate about the Indo-Europeans, the Germanics position was further strengthened within the comparative work, and the original home of the Indo-Europeans was moved from the noble and exotic Asia to the rustic European homeland (Arvidsson 2006, pp. 141-142, parentheses added)."
"The emergence of the discipline of folklore is intimately connected to nationalism. This is especially clear with the founders of the discipline, the brothers Wilhelm (1786-1859) and Jacob (author of the Grimms Law of comparative Indo-European linguistics) Grimm (1785-1863). The purpose of their famed project of collecting folktales from the German peasant population was primarily to (re-) create a strong German culture that could free itself from dependence on "foreign" cultures. One step in this project was to show that there existed a rich "German" mythology that could successfully compete with classical Judeo-Christian traditions. The fact that the brothers Grimm had to look for mythical histories among the contemporary peasantry was connected to the state of the source material: there were almost no texts about an ancient "German" mythology ((Arvidsson 2006, pp.131-132, second parenthesis added)."
"If what I claimed above is true, that the research on Indo-Europeans has not given rise to myths in the sense of sheer fiction, one might still suppose that it has given rise to another kind of myth—namely, myth as normative narrative. In this sense of the word, myth involves a narrative about origins that gives individuals a feeling of belonging with others; that motivates certain actions; that legitimizes specific institutions; and that presents certain behaviors, feelings, and norms as natural, eternal, and necessary.(7)"