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Perseus Digital Library
This is actually really useful.

- Load English translation side-by-side if available.
- Click on any word and see the best guess for definition+inflection given context.
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6 weeks ago by nhaliday
Science - Wikipedia
In Northern Europe, the new technology of the printing press was widely used to publish many arguments, including some that disagreed widely with contemporary ideas of nature. René Descartes and Francis Bacon published philosophical arguments in favor of a new type of non-Aristotelian science. Descartes emphasized individual thought and argued that mathematics rather than geometry should be used in order to study nature. Bacon emphasized the importance of experiment over contemplation. Bacon further questioned the Aristotelian concepts of formal cause and final cause, and promoted the idea that science should study the laws of "simple" natures, such as heat, rather than assuming that there is any specific nature, or "formal cause," of each complex type of thing. This new modern science began to see itself as describing "laws of nature". This updated approach to studies in nature was seen as mechanistic. Bacon also argued that science should aim for the first time at practical inventions for the improvement of all human life.

Age of Enlightenment


During this time, the declared purpose and value of science became producing wealth and inventions that would improve human lives, in the materialistic sense of having more food, clothing, and other things. In Bacon's words, "the real and legitimate goal of sciences is the endowment of human life with new inventions and riches", and he discouraged scientists from pursuing intangible philosophical or spiritual ideas, which he believed contributed little to human happiness beyond "the fume of subtle, sublime, or pleasing speculation".[72]
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august 2018 by nhaliday
State (polity) - Wikipedia
In the medieval period (500-1400) in Europe, there were a variety of authority forms throughout the region. These included feudal lords, empires, religious authorities, free cities, and other authorities.[42] Often dated to the 1648 Peace of Westphalia, there began to be the development in Europe of modern states with large-scale capacity for taxation, coercive control of their populations, and advanced bureaucracies.[43] The state became prominent in Europe over the next few centuries before the particular form of the state spread to the rest of the world via the colonial and international pressures of the 19th century and 20th century.[44] Other modern states developed in Africa and Asia prior to colonialism, but were largely displaced by colonial rule.[45]


Two related theories are based on military development and warfare, and the role that these forces played in state formation. Charles Tilly developed an argument that the state developed largely as a result of "state-makers" who sought to increase the taxes they could gain from the people under their control so they could continue fighting wars.[42] According to Tilly, the state makes war and war makes states.[49] In the constant warfare of the centuries in Europe, coupled with expanded costs of war with mass armies and gunpowder, warlords had to find ways to finance war and control territory more effectively. The modern state presented the opportunity for them to develop taxation structures, the coercive structure to implement that taxation, and finally the guarantee of protection from other states that could get much of the population to agree.[50] Taxes and revenue raising have been repeatedly pointed out as a key aspect of state formation and the development of state capacity. Economist Nicholas Kaldor emphasized on the importance of revenue raising and warned about the dangers of the dependence on foreign aid.[51] Tilly argues, state making is similar to organized crime because it is a "quintessential protection racket with the advantage of legitimacy."[52]

State of nature:
Thomas Hobbes
The pure state of nature or "the natural condition of mankind" was deduced by the 17th century English philosopher Thomas Hobbes, in Leviathan and in his earlier work On the Citizen.[4] Hobbes argued that all humans are by nature equal in faculties of body and mind (i.e., no natural inequalities are so great as to give anyone a "claim" to an exclusive "benefit"). From this equality and other causes [example needed]in human nature, everyone is naturally willing to fight one another: so that "during the time men live without a common power to keep them all in awe, they are in that condition which is called warre; and such a warre as is of every man against every man". In this state every person has a natural right or liberty to do anything one thinks necessary for preserving one's own life; and life is "solitary, poor, nasty, brutish, and short" (Leviathan, Chapters XIII–XIV). Hobbes described this natural condition with the Latin phrase bellum omnium contra omnes (meaning war of all against all), in his work De Cive.

Within the state of nature there is neither personal property nor injustice since there is no law, except for certain natural precepts discovered by reason ("laws of nature"): the first of which is "that every man ought to endeavour peace, as far as he has hope of obtaining it" (Leviathan, Ch. XIV); and the second is "that a man be willing, when others are so too, as far forth as for peace and defence of himself he shall think it necessary, to lay down this right to all things; and be contented with so much liberty against other men as he would allow other men against himself" (loc. cit.). From here Hobbes develops the way out of the state of nature into political society and government, by mutual contracts.

According to Hobbes the state of nature exists at all times among independent countries, over whom there is no law except for those same precepts or laws of nature (Leviathan, Chapters XIII, XXX end). His view of the state of nature helped to serve as a basis for theories of international law and relations.[5]

John Locke
John Locke considers the state of nature in his Second Treatise on Civil Government written around the time of the Exclusion Crisis in England during the 1680s. For Locke, in the state of nature all men are free "to order their actions, and dispose of their possessions and persons, as they think fit, within the bounds of the law of nature." (2nd Tr., §4). "The state of Nature has a law of Nature to govern it", and that law is reason. Locke believes that reason teaches that "no one ought to harm another in his life, liberty, and or property" (2nd Tr., §6) ; and that transgressions of this may be punished. Locke describes the state of nature and civil society to be opposites of each other, and the need for civil society comes in part from the perpetual existence of the state of nature.[6] This view of the state of nature is partly deduced from Christian belief (unlike Hobbes, whose philosophy is not dependent upon any prior theology).

Although it may be natural to assume that Locke was responding to Hobbes, Locke never refers to Hobbes by name, and may instead have been responding to other writers of the day, like Robert Filmer.[7] In fact, Locke's First Treatise is entirely a response to Filmer's Patriarcha, and takes a step by step method to refuting Filmer's theory set out in Patriarcha. The conservative party at the time had rallied behind Filmer's Patriarcha, whereas the Whigs, scared of another prosecution of Anglicans and Protestants, rallied behind the theory set out by Locke in his Two Treatises of Government as it gave a clear theory as to why the people would be justified in overthrowing a monarchy which abuses the trust they had placed in it.[citation needed]


Jean-Jacques Rousseau
Hobbes' view was challenged in the eighteenth century by Jean-Jacques Rousseau, who claimed that Hobbes was taking socialized people and simply imagining them living outside of the society in which they were raised. He affirmed instead that people were neither good nor bad, but were born as a blank slate, and later society and the environment influence which way we lean. In Rousseau's state of nature, people did not know each other enough to come into serious conflict and they did have normal values. The modern society, and the ownership it entails, is blamed for the disruption of the state of nature which Rousseau sees as true freedom.[9]
Ulpian's statements were known in medieval Europe, but sovereignty was an important concept in medieval times.[1] Medieval monarchs were not sovereign, at least not strongly so, because they were constrained by, and shared power with, their feudal aristocracy.[1] Furthermore, both were strongly constrained by custom.[1]

Sovereignty existed during the Medieval period as the de jure rights of nobility and royalty, and in the de facto capability of individuals to make their own choices in life.[citation needed]



Sovereignty reemerged as a concept in the late 16th century, a time when civil wars had created a craving for stronger central authority, when monarchs had begun to gather power onto their own hands at the expense of the nobility, and the modern nation state was emerging. Jean Bodin, partly in reaction to the chaos of the French wars of religion, presented theories of sovereignty calling for strong central authority in the form of absolute monarchy. In his 1576 treatise Les Six Livres de la République ("Six Books of the Republic") Bodin argued that it is inherent in the nature of the state that sovereignty must be:[1]

- Absolute: On this point he said that the sovereign must be hedged in with obligations and conditions, must be able to legislate without his (or its) subjects' consent, must not be bound by the laws of his predecessors, and could not, because it is illogical, be bound by his own laws.
- Perpetual: Not temporarily delegated as to a strong leader in an emergency or to a state employee such as a magistrate. He held that sovereignty must be perpetual because anyone with the power to enforce a time limit on the governing power must be above the governing power, which would be impossible if the governing power is absolute.

Bodin rejected the notion of transference of sovereignty from people to the ruler (also known as the sovereign); natural law and divine law confer upon the sovereign the right to rule. And the sovereign is not above divine law or natural law. He is above (ie. not bound by) only positive law, that is, laws made by humans. He emphasized that a sovereign is bound to observe certain basic rules derived from the divine law, the law of nature or reason, and the law that is common to all nations (jus gentium), as well as the fundamental laws of the state that determine who is the sovereign, who succeeds to sovereignty, and what limits the sovereign power. Thus, Bodin’s sovereign was restricted by the constitutional law of the state and by the higher law that was considered as binding upon every human being.[1] The fact that the sovereign must obey divine and natural law imposes ethical constraints on him. Bodin also held that the lois royales, the fundamental laws of the French monarchy which regulated matters such as succession, are natural laws and are binding on the French sovereign.


Age of Enlightenment
During the Age of Enlightenment, the idea of sovereignty gained both legal and moral force as the main Western description of the meaning and power of a State. In particular, the "Social contract" as a mechanism for establishing sovereignty was suggested and, by 1800, widely accepted, especially in the new United States and France, though also in Great Britain to a lesser extent.

Thomas Hobbes, in Leviathan (1651) arrived a conception of sovereignty similar to Bodin's, which had just achieved legal… [more]
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august 2018 by nhaliday
Roman naming conventions - Wikipedia
The distinguishing feature of Roman nomenclature was the use of both personal names and regular surnames. Throughout Europe and the Mediterranean, other ancient civilizations distinguished individuals through the use of single personal names, usually dithematic in nature. Consisting of two distinct elements, or "themes", these names allowed for hundreds or even thousands of possible combinations. But a markedly different system of nomenclature arose in Italy, where the personal name was joined by a hereditary surname. Over time, this binomial system expanded to include additional names and designations.[1][2]
In ancient Rome, a gens (/ˈɡɛns/ or /ˈdʒɛnz/), plural gentes, was a family consisting of all those individuals who shared the same nomen and claimed descent from a common ancestor. A branch of a gens was called a stirps (plural stirpes). The gens was an important social structure at Rome and throughout Italy during the period of the Roman Republic. Much of an individual's social standing depended on the gens to which he belonged. Certain gentes were considered patrician, others plebeian, while some had both patrician and plebeian branches. The importance of membership in a gens declined considerably in imperial times.[1][2]


The word gens is sometimes translated as "race" or "nation", meaning a people descended from a common ancestor (rather than sharing a common physical trait). It can also be translated as "clan" or "tribe", although the word tribus has a separate and distinct meaning in Roman culture. A gens could be as small as a single family, or could include hundreds of individuals. According to tradition, in 479 BC the gens Fabia alone were able to field a militia consisting of three hundred and six men of fighting age. The concept of the gens was not uniquely Roman, but was shared with communities throughout Italy, including those who spoke Italic languages such as Latin, Oscan, and Umbrian as well as the Etruscans. All of these peoples were eventually absorbed into the sphere of Roman culture.[1][2][3][4]


Persons could be adopted into a gens and acquire its nomen. A libertus, or "freedman", usually assumed the nomen (and sometimes also the praenomen) of the person who had manumitted him, and a naturalized citizen usually took the name of the patron who granted his citizenship. Freedmen and newly enfranchised citizens were not technically part of the gentes whose names they shared, but within a few generations it often became impossible to distinguish their descendants from the original members. In practice this meant that a gens could acquire new members and even new branches, either by design or by accident.[1][2][7]

Ancient Greek personal names:
Ancient Greeks usually had one name, but another element was often added in semi-official contexts or to aid identification: a father’s name (patronym) in the genitive case, or in some regions as an adjectival formulation. A third element might be added, indicating the individual’s membership in a particular kinship or other grouping, or city of origin (when the person in question was away from that city). Thus the orator Demosthenes, while proposing decrees in the Athenian assembly, was known as "Demosthenes, son of Demosthenes of Paiania"; Paiania was the deme or regional sub-unit of Attica to which he belonged by birth. If Americans used that system, Abraham Lincoln would have been called "Abraham, son of Thomas of Kentucky" (where he was born). In some rare occasions, if a person was illegitimate or fathered by a non-citizen, they might use their mother's name (metronym) instead of their father's. Ten days after a birth, relatives on both sides were invited to a sacrifice and feast called dekátē (δεκάτη), 'tenth day'; on this occasion the father formally named the child.[3]


In many contexts, etiquette required that respectable women be spoken of as the wife or daughter of X rather than by their own names.[6] On gravestones or dedications, however, they had to be identified by name. Here, the patronymic formula "son of X" used for men might be replaced by "wife of X", or supplemented as "daughter of X, wife of Y".

Many women bore forms of standard masculine names, with a feminine ending substituted for the masculine. Many standard names related to specific masculine achievements had a common feminine equivalent; the counterpart of Nikomachos, "victorious in battle", would be Nikomachē. The taste mentioned above for giving family members related names was one motive for the creation of such feminine forms. There were also feminine names with no masculine equivalent, such as Glykera "sweet one"; Hedistē "most delightful".
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august 2018 by nhaliday
Dying and Rising Gods - Dictionary definition of Dying and Rising Gods | FREE online dictionary
While the concept of a "dying-and-rising god" has a longer history, it was significantly advocated by Frazer's Golden Bough (1906–1914). At first received very favourably, the idea was attacked by Roland de Vaux in 1933, and was the subject of controversial debate over the following decades.[31] One of the leading scholars in the deconstruction of Frazer's "dying-and-rising god" category was Jonathan Z. Smith, whose 1969 dissertation discusses Frazer's Golden Bough,[32] and who in Mircea Eliade's 1987 Encyclopedia of religion wrote the "Dying and rising gods" entry, where he dismisses the category as "largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts", suggesting a more detailed categorisation into "dying gods" and "disappearing gods", arguing that before Christianity, the two categories were distinct and gods who "died" did not return, and those who returned never truly "died".[33][34] Smith gave a more detailed account of his views specifically on the question of parallels to Christianity in Drudgery Divine (1990).[35] Smith's 1987 article was widely received, and during the 1990s, scholarly consensus seemed to shift towards his rejection of the concept as oversimplified, although it continued to be invoked by scholars writing about Ancient Near Eastern mythology.[36] As of 2009, the Encyclopedia of Psychology and Religion summarizes the current scholarly consensus as ambiguous, with some scholars rejecting Frazer's "broad universalist category" preferring to emphasize the differences between the various traditions, while others continue to view the category as applicable.[9] Gerald O'Collins states that surface-level application of analogous symbolism is a case of parallelomania which exaggerate the importance of trifling resemblances, long abandoned by mainstream scholars.[37]

Beginning with an overview of the Athenian ritual of growing and withering herb gardens at the Adonis festival, in his book The Gardens of Adonis Marcel Detienne suggests that rather than being a stand-in for crops in general (and therefore the cycle of death and rebirth), these herbs (and Adonis) were part of a complex of associations in the Greek mind that centered on spices.[38] These associations included seduction, trickery, gourmandizing, and the anxieties of childbirth.[39] From his point of view, Adonis's death is only one datum among the many that must be used to analyze the festival, the myth, and the god.[39][40]
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june 2018 by nhaliday
Why read old philosophy? | Meteuphoric
(This story would suggest that in physics students are maybe missing out on learning the styles of thought that produce progress in physics. My guess is that instead they learn them in grad school when they are doing research themselves, by emulating their supervisors, and that the helpfulness of this might partially explain why Nobel prizewinner advisors beget Nobel prizewinner students.)

The story I hear about philosophy—and I actually don’t know how much it is true—is that as bits of philosophy come to have any methodological tools other than ‘think about it’, they break off and become their own sciences. So this would explain philosophy’s lone status in studying old thinkers rather than impersonal methods—philosophy is the lone ur-discipline without impersonal methods but thinking.

This suggests a research project: try summarizing what Aristotle is doing rather than Aristotle’s views. Then write a nice short textbook about it.
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june 2018 by nhaliday
The first ethical revolution – Gene Expression
Fifty years ago Julian Jaynes published The Origin of Consciousness in the Breakdown of the Bicameral Mind. Seventy years ago Karl Jaspers introduced the concept of the Axial Age. Both point to the same dynamic historically.

Something happened in the centuries around 500 BCE all around the world. Great religions and philosophies arose. The Indian religious traditions, the Chinese philosophical-political ones, and the roots of what we can recognize as Judaism. In Greece, the precursors of many modern philosophical streams emerged formally, along with a variety of political systems.

The next few centuries saw some more innovation. Rabbinical Judaism transformed a ritualistic tribal religion into an ethical one, and Christianity universalized Jewish religious thought, as well as infusing it with Greek systematic concepts. Meanwhile, Indian and Chinese thought continued to evolve, often due to interactions each other (it is hard to imagine certain later developments in Confucianism without the Buddhist stimulus). Finally, in the 7th century, Islam emerges as the last great world religion.


Living in large complex societies with social stratification posed challenges. A religion such as Christianity was not a coincidence, something of its broad outlines may have been inevitable. Universal, portable, ethical, and infused with transcendence and coherency. Similarly, god-kings seem to have universally transformed themselves into the human who binds heaven to earth in some fashion.

The second wave of social-ethical transformation occurred in the early modern period, starting in Europe. My own opinion is that economic growth triggered by innovation and gains in productivity unleashed constraints which had dampened further transformations in the domain of ethics. But the new developments ultimately were simply extensions and modifications on the earlier “source code” (e.g., whereas for nearly two thousand years Christianity had had to make peace with the existence of slavery, in the 19th century anti-slavery activists began marshaling Christian language against the institution).
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april 2018 by nhaliday
Finders, keepers - Wikipedia
Finders, keepers is an English adage with the premise that when something is unowned or abandoned, whoever finds it first can claim it. This idiom relates to an ancient Roman law of similar meaning and has been expressed in various ways over the centuries.[1] Of particular difficulty is how best to define when exactly something is unowned or abandoned, which can lead to legal or ethical disputes.


In the field of social simulation, Rosaria Conte and Cristiano Castelfranchi have used "finders, keepers" as a case study for simulating the evolution of norms in simple societies.[2]
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april 2018 by nhaliday
Who We Are | West Hunter
I’m going to review David Reich’s new book, Who We Are and How We Got Here. Extensively: in a sense I’ve already been doing this for a long time. Probably there will be a podcast. The GoFundMe link is here. You can also send money via Paypal (Use the donate button), or bitcoins to 1Jv4cu1wETM5Xs9unjKbDbCrRF2mrjWXr5. In-kind donations, such as orichalcum or mithril, are always appreciated.

This is the book about the application of ancient DNA to prehistory and history.

height difference between northern and southern europeans:
mixing, genocide of males, etc.:
rapid change in polygenic traits (appearance by Kevin Mitchell and funny jab at Brad Delong ("regmonkey")):
schiz, bipolar, and IQ:
Dan Graur being dumb:
prediction of neanderthal mixture and why:
New Guineans tried to use Denisovan admixture to avoid UN sanctions (by "not being human"):
also some commentary on decline of Out-of-Africa, including:
"Homo Naledi, a small-brained homonin identified from recently discovered fossils in South Africa, appears to have hung around way later that you’d expect (up to 200,000 years ago, maybe later) than would be the case if modern humans had occupied that area back then. To be blunt, we would have eaten them."

Live Not By Lies:
Next he slams people that suspect that upcoming genetic genetic analysis will, in most cases, confirm traditional stereotypes about race – the way the world actually looks.

The people Reich dumps on are saying perfectly reasonable things. He criticizes Henry Harpending for saying that he’d never seen an African with a hobby. Of course, Henry had actually spent time in Africa, and that’s what he’d seen. The implication is that people in Malthusian farming societies – which Africa was not – were selected to want to work, even where there was no immediate necessity to do so. Thus hobbies, something like a gerbil running in an exercise wheel.

He criticized Nicholas Wade, for saying that different races have different dispositions. Wade’s book wasn’t very good, but of course personality varies by race: Darwin certainly thought so. You can see differences at birth. Cover a baby’s nose with a cloth: Chinese and Navajo babies quietly breathe through their mouth, European and African babies fuss and fight.

Then he attacks Watson, for asking when Reich was going to look at Jewish genetics – the kind that has led to greater-than-average intelligence. Watson was undoubtedly trying to get a rise out of Reich, but it’s a perfectly reasonable question. Ashkenazi Jews are smarter than the average bear and everybody knows it. Selection is the only possible explanation, and the conditions in the Middle ages – white-collar job specialization and a high degree of endogamy, were just what the doctor ordered.

Watson’s a prick, but he’s a great prick, and what he said was correct. Henry was a prince among men, and Nick Wade is a decent guy as well. Reich is totally out of line here: he’s being a dick.

Now Reich may be trying to burnish his anti-racist credentials, which surely need some renewal after having pointing out that race as colloquially used is pretty reasonable, there’s no reason pops can’t be different, people that said otherwise ( like Lewontin, Gould, Montagu, etc. ) were lying, Aryans conquered Europe and India, while we’re tied to the train tracks with scary genetic results coming straight at us. I don’t care: he’s being a weasel, slandering the dead and abusing the obnoxious old genius who laid the foundations of his field. Reich will also get old someday: perhaps he too will someday lose track of all the nonsense he’s supposed to say, or just stop caring. Maybe he already has… I’m pretty sure that Reich does not like lying – which is why he wrote this section of the book (not at all logically necessary for his exposition of the ancient DNA work) but the required complex juggling of lies and truth required to get past the demented gatekeepers of our society may not be his forte. It has been said that if it was discovered that someone in the business was secretly an android, David Reich would be the prime suspect. No Talleyrand he.
The population that accounts for the vast majority of Native American ancestry, which we will call Amerinds, came into existence somewhere in northern Asia. It was formed from a mix of Ancient North Eurasians and a population related to the Han Chinese – about 40% ANE and 60% proto-Chinese. Is looks as if most of the paternal ancestry was from the ANE, while almost all of the maternal ancestry was from the proto-Han. [Aryan-Transpacific ?!?] This formation story – ANE boys, East-end girls – is similar to the formation story for the Indo-Europeans.
In some ways, on some questions, learning more from genetics has left us less certain. At this point we really don’t know where anatomically humans originated. Greater genetic variety in sub-Saharan African has been traditionally considered a sign that AMH originated there, but it possible that we originated elsewhere, perhaps in North Africa or the Middle East, and gained extra genetic variation when we moved into sub-Saharan Africa and mixed with various archaic groups that already existed. One consideration is that finding recent archaic admixture in a population may well be a sign that modern humans didn’t arise in that region ( like language substrates) – which makes South Africa and West Africa look less likely. The long-continued existence of homo naledi in South Africa suggests that modern humans may not have been there for all that long – if we had co-existed with homo naledi, they probably wouldn’t lasted long. The oldest known skull that is (probably) AMh was recently found in Morocco, while modern humans remains, already known from about 100,000 years ago in Israel, have recently been found in northern Saudi Arabia.

While work by Nick Patterson suggests that modern humans were formed by a fusion between two long-isolated populations, a bit less than half a million years ago.

So: genomics had made recent history Africa pretty clear. Bantu agriculuralists expanded and replaced hunter-gatherers, farmers and herders from the Middle East settled North Africa, Egypt and northeaat Africa, while Nilotic herdsmen expanded south from the Sudan. There are traces of earlier patterns and peoples, but today, only traces. As for questions back further in time, such as the origins of modern humans – we thought we knew, and now we know we don’t. But that’s progress.
David Reich’s professional path must have shaped his perspective on the social sciences. Look at the record. He starts his professional career examining the role of genetics in the elevated prostate cancer risk seen in African-American men. Various social-science fruitcakes oppose him even looking at the question of ancestry ( African vs European). But they were wrong: certain African-origin alleles explain the increased risk. Anthropologists (and human geneticists) were sure (based on nothing) that modern humans hadn’t interbred with Neanderthals – but of course that happened. Anthropologists and archaeologists knew that Gustaf Kossina couldn’t have been right when he said that widespread material culture corresponded to widespread ethnic groups, and that migration was the primary explanation for changes in the archaeological record – but he was right. They knew that the Indo-European languages just couldn’t have been imposed by fire and sword – but Reich’s work proved them wrong. Lots of people – the usual suspects plus Hindu nationalists – were sure that the AIT ( Aryan Invasion Theory) was wrong, but it looks pretty good today.

Some sociologists believed that caste in India was somehow imposed or significantly intensified by the British – but it turns out that most jatis have been almost perfectly endogamous for two thousand years or more…

It may be that Reich doesn’t take these guys too seriously anymore. Why should he?

varnas, jatis, aryan invastion theory:

europe and EEF+WHG+ANE:
The massive mixture events that occurred in the recent past to give rise to Europeans and South Asians, to name just two groups, were likely “male mediated.” That’s another way of saying that men on the move took local women as brides or concubines. In the New World there are many examples of this, whether it be among African Americans, where most European ancestry seems to come through men, or in Latin America, where conquistadores famously took local women as paramours. Both of these examples are disquieting, and hint at the deep structural roots of patriarchal inequality and social subjugation that form the backdrop for the emergence of many modern peoples.
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march 2018 by nhaliday

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