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This article is about the cultural and historical concept. For other uses of "Arya" and "Aryan", see Aryan (disambiguation).
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"Aryan" (/ˈɛəriən/)[1] has as its root a term that was used as a self-designation by Indo-Iranian people.[note 1] The term was used by the Indo-Aryan people of the Vedic period in Ancient India as an ethnic label for themselves and later refer to the noble class as well as the geographic region known as Āryāvarta, where Indo-Aryan culture is based (in this region).[2][3] The Iranian people used the term as an ethnic label for themselves in the Avesta scriptures, and the word forms the etymological source of the country name Iran.[4][5][6][7] It was believed in the 19th century that Aryan was also a self-designation used by all Proto-Indo-Europeans, a theory that has now been abandoned.[8] Scholars point out that, even in ancient times, the idea of being an "Aryan" was religious, cultural and linguistic, not racial.[9][10][11]
Drawing on misinterpreted references in the Rig Veda by Western scholars in the 19th century, the term "Aryan" was adopted as a racial category through the works of Arthur de Gobineau, whose ideology of race was based on an idea of blonde northern European "Aryans" who had migrated across the world and founded all major civilizations, before being diluted through racial mixing with local populations.
Through the works of Houston Stewart Chamberlain, Gobineau's ideas later influenced the Nazi racial ideology which saw "Aryan peoples" as innately superior to other putative racial groups.[12] The atrocities committed in the name of this racial ideology have led academics to avoid the term "Aryan", which has been replaced in some cases by "Indo-Iranian".[13]
1.1 Origins
1.1.1 Sanskrit
1.1.2 Proto-Indo-Iranian
1.1.3 Pre-Proto-Indo-Iranians
1.2.1 Scholarly usage
1.2.2 Contemporary usage
1.2.2.1 Nazism and white supremacy
2 Usage and adaptation in other languages
2.1 In Sanskrit literature
2.2 In Avesta and Persian literature
2.3 In Latin literature
2.4 In European languages
3.1 Before the 19th century
3.2 Avestan
3.3 Vedic Sanskrit
3.4 Sanskrit epics
3.5 Religious use
3.5.1 Hinduism
3.5.2 Buddhism
3.5.3 Jainism
3.7 Theories of Aryan invasion
The English word "Aryan" (originally spelt "Arian") was borrowed from the Sanskrit word ārya,[8] आर्य, in the 18th century [5][7][14] and thought to be the self-designation used by all Indo-European people.[15][16]
Origins[edit]
One of the earliest epigraphically attested reference to the word arya occurs in the 6th-century BC Behistun inscription, which describes itself as having been composed "in arya [language or script]" (§ 70). As is also the case for all other Old Iranian language usage, the arya of the inscription does not signify anything but "Iranian".[17]
Philologist J.P. Mallory argues that "As an ethnic designation, the word [Aryan] is most properly limited to the Indo-Iranians, and most justly to the latter where it still gives its name to the country Iran.[4]
Sanskrit[edit]
In early Vedic literature, the term Āryāvarta (Sanskrit: आर्यावर्त, abode of the Aryans) was the name given to northern India, where the Indo-Aryan culture was based. The Manusmṛti (2.22) gives the name Āryāvarta to "the tract between the Himalaya and the Vindhya ranges, from the Eastern (Bay of Bengal) to the Western Sea (Arabian Sea)".[2][18]
Initially the term was used as a national name to designate those who worshipped the Vedic deities (especially Indra) and followed Vedic culture (e.g. performance of sacrifice, Yajna).[5][19]
Proto-Indo-Iranian[edit]
The Sanskrit term comes from proto-Indo-Iranian *arya-[8][note 1] [20][21] or *aryo-,[22][note 2] the name used by the Indo-Iranians to designate themselves.[23][8][note 3][22] The Zend airya 'venerable' and Old Persian ariya are also derivates of *aryo-,[22] and are also self-designations.[5][24][note 4]
In Iranian languages, the original self-identifier lives on in ethnic names like "Alans" and "Iron".[26] Similarly, the name of Iran is the Persian word for land/place of the Aryans.[27]
Pre-Proto-Indo-Iranians[edit]
The Proto-Indo-Iranian term is hypothesized to have proto-Indo-European origins,[20][21] It has been postulated the Proto-Indo-European root word is *haerós with the meanings "members of one's own (ethnic) group, peer, freeman" as well as the Indo-Iranian meaning of Aryan. Derived from it were words like[28]
the Hittite prefix arā- meaning member of one's own group, peer, companion and friend;
Old Irish aire, meaning "freeman" and "noble"
Gaulish personal names with Ario-
Avestan airya- meaning Aryan, Iranian in the larger sense
Old Indo-Aryan ari- meaning attached to, faithful, devoted person and kinsman
Old Indo-Aryan aryá- meaning kind, favourable, attached to and devoted
Old Indo-Aryan árya- meaning Aryan, faithful to the Vedic religion.
The word *haerós itself is believed to have come from the root *haer- meaning "put together". The original meaning in Proto-Indo-European had a clear emphasis on the "in-group status" as distinguished from that of outsiders, particularly those captured and incorporated into the group as slaves. While in Anatolia, the base word has come to emphasize personal relationship, in Indo-Iranian the word has taken a more ethnic meaning.[28]
A review of numerous other ideas, and the various problems with each is given by Oswald Szemerényi.[21] According to Szemerényi it is probably a Near-Eastern loanword from the Ugaritic ary, kinsmen.[29]
Scholarly usage[edit]
Proto-Indo-Europeans:[8] during the 19th century, it was proposed that "Aryan" was also the self-designation of the Proto-Indo-Europeans, a hypothesis that has been abandoned.[8]
"Aryan language family": the Indo-Aryan languages (including the Dardic), Iranian languages and Nuristani languages,[30]
Contemporary usage[edit]
Nazism and white supremacy[edit]
Arno Breker's sculpture Die Partei (The Party), demonstrating the ideal characteristics of a Nordic Aryan.
During the 19th century it was proposed that "Aryan" was also the self-designation of the Proto-Indo-Europeans.[8] Based on speculations that the Proto-Indo-European homeland was located in northern Europe, a 19th-century hypothesis which is now abandoned, the word developed a racialist meaning.[8] James Joyce, among others, claimed that "the Aryan genius"[31] was eminently productive in culture thanks to its special natural gifts.
The Nazis used the word "Aryan" to describe people in a racial sense. The Nazi official Alfred Rosenberg believed that the Nordic race was descended from Proto-Aryans, who he believed had prehistorically dwelt on the North German Plain and who had ultimately originated from the lost continent of Atlantis.[32] According to Nazi racial theory, the term "Aryan" described the Germanic peoples.[33] However, a satisfactory definition of "Aryan" remained problematic during Nazi Germany.[34]
The Nazis considered the purest Aryans to be those that belonged to the "Nordic race" physical ideal, known as the "master race" during Nazi Germany.[note 5] Although the physical ideal of the Nazi racial theorists was typically the tall, fair-haired and light-eyed Nordic individual, such theorists accepted the fact that a considerable variety of hair and eye colour existed within the racial categories they recognised. For example, Adolf Hitler and many Nazi officials had dark hair and were still considered members of the Aryan race under Nazi racial doctrine, because the determination of an individual's racial type depended on a preponderance of many characteristics in an individual rather than on just one defining feature.[36]
In September 1935, the Nazis passed the Nuremberg Laws. All Aryan Reich citizens were required to prove their Aryan ancestry, one way was to obtain an Ahnenpass by providing proof through baptismal certificates that all four grandparents were of Aryan descent.[37]
In December 1935, the Nazis founded Lebensborn to counteract the falling Aryan birth rates in Germany, and to promote Nazi eugenics.[38]
Usage and adaptation in other languages[edit]
In Sanskrit literature[edit]
In Sanskrit and related Indo-Aryan languages, ārya means "one who does noble deeds; a noble one". Āryāvarta "abode of the āryas" is a common name for the northern Indian subcontinent in Sanskrit literature. Manusmṛti (2.22) gives the name to "the tract between the Himalaya and the Vindhya ranges, from the Eastern Sea to the Western Sea".[39] The title ārya was used with various modifications throughout the Indian Subcontinent. Kharavela, the Emperor of Kalinga in second century BCE, is referred to as an ārya in the Hathigumpha inscriptions of the Udayagiri and Khandagiri Caves in Bhubaneswar, Odisha. The Gurjara-Pratihara rulers in the 10th century were titled "Maharajadhiraja of Āryāvarta".[40] Various Indian religions, chiefly Hinduism, Jainism and Buddhism, use the term ārya as an epithet of honour; a similar usage is found in the name of Arya Samaj.
In Ramayana and Mahabharata, ārya is used as an honorific for many characters including Hanuman.
Indo-European language throughout Europe and the Middle East, c. 500 BCE
In Avesta and Persian literature[edit]
Unlike the several meanings connected with ārya- in Old Indo-Aryan, the Old Persian term only has an ethnic meaning.[41][42] That is in contrast to Indo-Aryan usage, in which several secondary meanings evolved, the meaning of ar- as a self-identifier is preserved in Iranian usage, hence the word "Iran". The airya meant "Iranian", and Iranian anairya [24][43] meant and means "non-Iranian". Arya may also be found as an ethnonym in Iranian languages, e.g., Alan and Persian Iran and Ossetian Ir/Iron[43] The name is itself equivalent to Aryan, where Iran means "land of the Aryans,"[24][42][43][44][45][46][47][48] and has been in use since Sassanid times.[46][47]
The Avesta clearly uses airya/airyan as an ethnic name (Vd. 1; Yt. 13.143-44, etc.), where it appears in expressions such as airyāfi; daiŋˊhāvō "Iranian lands, peoples", airyō.šayanəm "land inhabited by Iranians", and airyanəm vaējō vaŋhuyāfi; dāityayāfi; "Iranian stretch of the good Dāityā", the river Oxus, the modern Āmū Daryā.[42] Old Persian sources also use this term for Iranians. Old Persian which is a testament to the antiquity of the Persian language and which is related to most of the languages/dialects spoken in Iran including modern Persian, the Kurdish languages, Balochi, and Gilaki makes it clear that Iranians referred to themselves as Arya.
The term "Airya/Airyan" appears in the royal Old Persian inscriptions in three different contexts:
As the name of the language of the Old Persian version of the inscription of Darius I in Behistun
As the ethnic background of Darius I in inscriptions at Naqsh-e-Rostam and Susa (Dna, Dse) and Xerxes I in the inscription from Persepolis (Xph)
As the definition of the God of the Aryans, Ahura Mazdā, in the Elamite language version of the Behistun inscription.[24][42][43]
For example in the Dna and Dse Darius and Xerxes describe themselves as "An Achaemenian, A Persian son of a Persian and an Aryan, of Aryan stock".[49] Although Darius the Great called his language the Aryan language,[49] modern scholars refer to it as Old Persian[49] because it is the ancestor of modern Persian language.[50]
The Old Persian and Avestan evidence is confirmed by the Greek sources.[42] Herodotus in his Histories remarks about the Iranian Medes that: "These Medes were called anciently by all people Arians; " (7.62).[24][42][43] In Armenian sources, the Parthians, Medes and Persians are collectively referred to as Aryans.[51] Eudemus of Rhodes apud Damascius (Dubitationes et solutiones in Platonis Parmenidem 125 bis) refers to "the Magi and all those of Iranian (áreion) lineage"; Diodorus Siculus (1.94.2) considers Zoroaster (Zathraustēs) as one of the Arianoi.[42]
Strabo, in his Geography, mentions the unity of Medes, Persians, Bactrians and Sogdians:[45]
The name of Ariana is further extended to a part of Persia and of Media, as also to the Bactrians and Sogdians on the north; for these speak approximately the same language, with but slight variations.
—  Geography, 15.8
The trilingual inscription erected by Shapur's command gives us a more clear description. The languages used are Parthian, Middle Persian and Greek. In Greek the inscription says: "ego ... tou Arianon ethnous despotes eimi" which translates to "I am the king of the Aryans". In the Middle Persian Shapour says: "I am the Lord of the EranShahr" and in Parthian he says: "I am the Lord of AryanShahr".[46][52]
The Bactrian language (a Middle Iranian language) inscription of Kanishka the Great, the founder of the Kushan Empire at Rabatak, which was discovered in 1993 in an unexcavated site in the Afghanistan province of Baghlan, clearly refers to this Eastern Iranian language as Arya.[53][54] In the post-Islamic era one can still see a clear usage of the term Aryan (Iran) in the work of the 10th-century historian Hamzah al-Isfahani. In his famous book "The History of Prophets and Kings", al-Isfahani writes, "Aryan which is also called Pars is in the middle of these countries and these six countries surround it because the South East is in the hands China, the North of the Turks, the middle South is India, the middle North is Rome, and the South West and the North West is the Sudan and Berber lands".[55] All this evidence shows that the name arya "Iranian" was a collective definition, denoting peoples (Geiger, pp. 167 f.; Schmitt, 1978, p. 31) who were aware of belonging to the one ethnic stock, speaking a common language, and having a religious tradition that centered on the cult of Ahura Mazdā.[42]
In Iranian languages, the original self-identifier lives on in ethnic names like "Alans", "Iron".[43] Similarly, The word Iran is the Persian word for land/place of the Aryan.[27]
In Latin literature[edit]
The word Arianus was used to designate Ariana,[56] the area comprising Afghanistan, Iran, North-western India and Pakistan.[57] In 1601, Philemon Holland used 'Arianes' in his translation of the Latin Arianus to designate the inhabitants of Ariana. This was the first use of the form Arian verbatim in the English language.[58][59][60] In 1844 James Cowles Prichard first designated both the Indians and the Iranians "Arians" under the false assumption that the Iranians as well as the Indians self-designated themselves Aria. The Iranians did use the form Airya as a designation for the "Aryans," but Prichard had mistaken Aria (deriving from OPer. Haravia) as a designation of the "Aryans" and associated the Aria with the place-name Ariana (Av. Airyana), the homeland of the Aryans.[61] The form Aria as a designation of the "Aryans" was, however, only preserved in the language of the Indo-Aryans.
In European languages[edit]
The term "Aryan" came to be used as the term for the newly discovered Indo-European languages, and, by extension, the original speakers of those languages. In the 19th century, "language" was considered a property of "ethnicity", and thus the speakers of the Indo-Iranian or Indo-European languages came to be called the "Aryan race", as contradistinguished from what came to be called the "Semitic race". By the late 19th century, among some people, the notions of an "Aryan race" became closely linked to Nordicism, which posited Northern European racial superiority over all other peoples. This "master race" ideal engendered both the "Aryanization" programs of Nazi Germany, in which the classification of people as "Aryan" and "non-Aryan" was most emphatically directed towards the exclusion of Jews.[62][note 6] By the end of World War II, the word 'Aryan' had become associated by many with the racial ideologies and atrocities committed by the Nazis.
Western notions of an "Aryan race" rose to prominence in late-19th- and early-20th-century racialism, an idea most notably embraced by Nazism. The Nazis believed that the "Nordic peoples" (who were also referred to as the "Germanic peoples") represent an ideal and "pure race" that was the purest representation of the original racial stock of those who were then called the Proto-Aryans.[63] The Nazi Party declared that the "Nordics" were the true Aryans because they claimed that they were more "pure" (less racially mixed) than other people of what were then called the "Aryan people".[64]
Before the 19th century[edit]
While the original meaning of Indo-Iranian *arya as a self-designator is uncontested, the origin of the word (and thus also its original meaning) remains uncertain.[note 7] Indo-Iranian ar- is a syllable ambiguous in origin, from Indo-European ar-, er-, or or-.[24] No evidence for a Proto-Indo-European (as opposed to Indo-Iranian) ethnic name like "Aryan" has been found. The word was used by Herodotus in reference to the Iranian Medes whom he describes as the people who "were once universally known as Aryans".[65]
The meaning of 'Aryan' that was adopted into the English language in the late 18th century was the one associated with the technical term used in comparative philology, which in turn had the same meaning as that evident in the very oldest Old Indo-Aryan usage, i.e. as a (self-) identifier of "(speakers of) Indo-Aryan languages".[60][note 8] This usage was simultaneously influenced by a word that appeared in classical sources (Latin and Greek Ἀριάνης Arianes, e.g. in Pliny 1.133 and Strabo 15.2.1–8), and recognized to be the same as that which appeared in living Iranian languages, where it was a (self-)identifier of the "(speakers of) Iranian languages". Accordingly, 'Aryan' came to refer to the languages of the Indo-Iranian language group, and by extension, native speakers of those languages.[66]
Avestan[edit]
The term Arya is used in ancient Persian language texts, for example in the Behistun inscription from the 5th century BCE, in which the Persian kings Darius the Great and Xerxes are described as "Aryans of Aryan stock" (arya arya chiça). The inscription also refers to the deity Ahura Mazda as "the god of the Aryans", and to the ancient Persian language as "Aryan". In this sense the word seems to have referred to the elite culture of the ancient Iranians, including both linguistic, cultural and religious aspects. [65][67] The word also has a central place in the Zoroastrian religion in which the "Aryan expanse" (Airyana Vaejah) is described as the mythical homeland of the Iranian people's and as the center of the world.[68]
Vedic Sanskrit[edit]
The term Arya is used 36 times in 34 hymns in the Rigveda. According to Talageri (2000, The Rig Veda. A Historical Analysis) "the particular Vedic Aryans of the Rigveda were one section among these Purus, who called themselves Bharatas." Thus it is possible, according to Talageri, that at one point Arya did refer to a specific tribe.
While the word may ultimately derive from a tribal name, already in the Rigveda it appears as a religious distinction, separating those who sacrifice "properly" from those who do not belong to the historical Vedic religion, presaging the usage in later Hinduism where the term comes to denote religious righteousness or piety. In RV 9.63.5, ârya "noble, pious, righteous" is used as contrasting with árāvan "not liberal, envious, hostile":
índraṃ várdhanto aptúraḥ kṛṇvánto víśvam âryam apaghnánto árāvṇaḥ
"[the Soma-drops], performing every noble work, active, augmenting Indra's strength, driving away the godless ones." (trans. Griffith)
Sanskrit epics[edit]
Arya and Anarya are primarily used in the moral sense in the Hindu Epics. People are usually called Arya or Anarya based on their behaviour. Arya is typically one who follows the Dharma.[citation needed] This is historically applicable for any person living anywhere in Bharata Varsha or vast India.[citation needed] According to the Mahabharata, a person's behaviour (not wealth or learning) determines if he can be called an Arya.[69][70]
Religious use[edit]
The word ārya is often found in Hindu, Buddhist, and Jain texts. In the Indian spiritual context, it can be applied to Rishis or to someone who has mastered the four noble truths and entered upon the spiritual path. According to Indian leader Jawaharlal Nehru, the religions of India may be called collectively ārya dharma, a term that includes the religions that originated in the Indian subcontinent (e.g. Hinduism, Buddhism, Jainism and possibly Sikhism).[71]
Hinduism[edit]
"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a Chandala, is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic literatures many, many times after taking bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Arya family" (Bhagavata Purana 3.33.7).
"My dear Lord, one's occupational duty is instructed in Śrīmad-Bhāgavatam and Bhagavad-gītā according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Āryans. Such Āryans worship You, the Supreme Personality of Godhead." (Bhagavata Purana 6.16.43).
According to Swami Vivekananda, "A child materially born is not an Arya; the child born in spirituality is an Arya." He further elaborated, referring to the Manu Smriti: "Says our great law-giver, Manu, giving the definition of an Arya, 'He is the Arya, who is born through prayer.' Every child not born through prayer is illegitimate, according to the great law-giver: The child must be prayed for. Those children that come with curses, that slip into the world, just in a moment of inadvertence, because that could not be prevented – what can we expect of such progeny?..."(Swami Vivekananda, Complete Works vol.8)
Swami Dayananda founded a Dharmic organisation Arya Samaj in 1875. Sri Aurobindo published a journal combining nationalism and spiritualism under the title Arya from 1914 to 1921.
Buddhism[edit]
Main article: Arya (Buddhism)
The word ārya (Pāli: ariya), in the sense of "noble" or "exalted", is very frequently used in Buddhist texts to designate a spiritual warrior or hero, which use this term much more often than Hindu or Jain texts. Buddha's Dharma and Vinaya are the ariyassa dhammavinayo. The Four Noble Truths are called the catvāry āryasatyāni (Sanskrit) or cattāri ariyasaccāni (Pali). The Noble Eightfold Path is called the āryamārga (Sanskrit, also āryāṣṭāṅgikamārga) or ariyamagga (Pāli).
In Buddhist texts, the ārya pudgala (Pali: ariyapuggala, "noble person") are those who have the Buddhist śīla (Pāli sīla, meaning "virtue") and who have reached a certain level of spiritual advancement on the Buddhist path, mainly one of the four levels of awakening or in Mahayana Buddhism, a bodhisattva level (bhumi). Those who despise Buddhism are often called "anāryas".
Jainism[edit]
The word ārya is also often used in Jainism, in Jain texts such as the Pannavanasutta.
19th century[edit]
In the 19th century, linguists still supposed that the age of a language determined its "superiority" (because it was assumed to have genealogical purity). Then, based on the assumption that Sanskrit was the oldest Indo-European language, and the (now known to be untenable)[72] position that Irish Éire was etymologically related to "Aryan", in 1837 Adolphe Pictet popularized the idea that the term "Aryan" could also be applied to the entire Indo-European language family as well. The groundwork for this thought had been laid by Abraham Hyacinthe Anquetil-Duperron. [73]
In particular, German scholar Karl Wilhelm Friedrich Schlegel published in 1819 the first theory linking the Indo-Iranian and the German languages under the Aryan group.[35][74] In 1830 Karl Otfried Müller used "Arier" in his publications.[75]
Theories of Aryan invasion[edit]
Translating the sacred Indian texts of the Rig Veda in the 1840s, German linguist Friedrich Max Muller found what he believed to be evidence of an ancient invasion of India by Hindu Brahmins,kshatriyas,Vaishay a group he described as "the Arya". Muller was careful to note in his later work that he thought Aryan was a linguistic category rather than a racial one. Nevertheless, scholars used Muller's invasion theory to propose their own visions of racial conquest through South Asia and the Indian Ocean. In 1885, the New Zealand polymath Edward Tregear argued that an "Aryan tidal-wave" had washed over India and continued to push south, through the islands of the East Indian archipelago, reaching the distant shores of New Zealand. Scholars such as John Batchelor, Armand de Quatrefages, and Daniel Brinton extended this invasion theory to the Philippines, Hawaii, and Japan, identifying indigenous peoples who they believed were the descendants of early Aryan conquerors.[76]
In the 1850s Arthur de Gobineau supposed that "Aryan" corresponded to the suggested prehistoric Indo-European culture (1853–1855, Essay on the Inequality of the Human Races). Further, de Gobineau believed that there were three basic races – white, yellow and black – and that everything else was caused by race miscegenation, which de Gobineau argued was the cause of chaos. The "master race", according to de Gobineau, were the Northern European "Aryans", who had remained "racially pure". Southern Europeans (to include Spaniards and Southern Frenchmen), Eastern Europeans, North Africans, Middle Easterners, Iranians, Central Asians, Indians, he all considered racially mixed, degenerated through the miscegenation, and thus less than ideal.
By the 1880s a number of linguists and anthropologists argued that the "Aryans" themselves had originated somewhere in northern Europe. A specific region began to crystallize when the linguist Karl Penka (Die Herkunft der Arier. Neue Beiträge zur historischen Anthropologie der europäischen Völker, 1886) popularized the idea that the "Aryans" had emerged in Scandinavia and could be identified by the distinctive Nordic characteristics of blond hair and blue eyes. The distinguished biologist Thomas Henry Huxley agreed with him, coining the term "Xanthochroi" to refer to fair-skinned Europeans (as opposed to darker Mediterranean peoples, who Huxley called "Melanochroi").[77]
Madison Grant's vision of the distribution of "Nordics" (red), "Alpines" (green) and "Mediterraneans" (yellow).
William Z. Ripley's map of the "cephalic index" in Europe, from The Races of Europe (1899).
This "Nordic race" theory gained traction following the publication of Charles Morris's The Aryan Race (1888), which touches racist ideology. A similar rationale was followed by Georges Vacher de Lapouge in his book L'Aryen et son rôle social (1899, "The Aryan and his Social Role"). To this idea of "races", Vacher de Lapouge espoused what he termed selectionism, and which had two aims: first, achieving the annihilation of trade unionists, considered "degenerate"; second, the prevention of labour dissatisfaction through the creation of "types" of man, each "designed" for one specific task (See the novel Brave New World for a fictional treatment of this idea).
Meanwhile, in India, the British colonial government had followed de Gobineau's arguments along another line, and had fostered the idea of a superior "Aryan race" that co-opted the Indian caste system in favor of imperial interests.[78][79] In its fully developed form, the British-mediated interpretation foresaw a segregation of Aryan and non-Aryan along the lines of caste, with the upper castes being "Aryan" and the lower ones being "non-Aryan". The European developments not only allowed the British to identify themselves as high-caste, but also allowed the Brahmins to view themselves as on-par with the British. Further, it provoked the reinterpretation of Indian history in racialist and, in opposition, Indian Nationalist terms,[78][79] and – in following a special interpretation of Max Müller's identification of "Aryan" as a national name – this gave rise recently among Hindu nationalists to the "indigenous Aryans" or so-called "Out of India" theory, disputed by many scholars in academia, which seeks an Indian origin of the Indo-European "Aryans".
In The Secret Doctrine (1888), Helena Petrovna Blavatsky described the "Aryan root race" as the fifth of seven "Root races", dating their souls as having begun to incarnate about a million years ago in Atlantis. The Semites were a subdivision of the Aryan root race. "The occult doctrine admits of no such divisions as the Aryan and the Semite, ... The Semites, especially the Arabs, are later Aryans — degenerate in spirituality and perfected in materiality. To these belong all the Jews and the Arabs." The Jews, according to Blavatsky, were a "tribe descended from the Tchandalas of India," as they were born of Abraham, which she believed to be a corruption of a word meaning "No Brahmin".[80] Other sources suggest the origin Avram or Aavram.
The name for the Sassanian Empire in Middle Persian is Eran Shahr which means Aryan Empire.[81] In the aftermath of the Islamic conquest in Iran, racialist rhetoric became a literary idiom during the 7th century, i.e., when the Arabs became the primary "Other" – the anaryas – and the antithesis of everything Iranian (i.e. Aryan) and Zoroastrian. But "the antecedents of [present-day] Iranian ultra-nationalism can be traced back to the writings of late nineteenth-century figures such as Mirza Fatali Akhundov and Mirza Aqa Khan Kermani. Demonstrating affinity with Orientalist views of the supremacy of the Aryan peoples and the mediocrity of the Semitic peoples, Iranian nationalist discourse idealized pre-Islamic [Achaemenid and Sassanid] empires, whilst negating the 'Islamization' of Persia by Muslim forces."[82] In the 20th century, different aspects of this idealization of a distant past would be instrumentalized by both the Pahlavi monarchy (In 1967, Iran's Pahlavi dynasty [overthrown in the 1979 Iranian Revolution] added the title Āryāmehr Light of the Aryans to the other styles of the Iranian monarch, the Shah of Iran being already known at that time as the Shahanshah (King of Kings)), and by the Islamic republic that followed it; the Pahlavis used it as a foundation for anticlerical monarchism, and the clerics used it to exalt Iranian values vis-á-vis westernization.[83]
An intertitle from the silent film blockbuster The Birth of a Nation (1915). "Aryan birthright" is here "white birthright", the "defense" of which unites "whites" in the Northern and Southern U.S. against "coloreds". In another film of the same year, The Aryan, William S. Hart's "Aryan" identity is defined in distinction from other peoples.
In the United States, the best-selling 1907 book Race Life of the Aryan Peoples by Joseph Pomeroy Widney consolidated in the popular mind the idea that the word "Aryan" is the proper identification for "all Indo-Europeans", and that "Aryan Americans" of the "Aryan race" are destined to fulfill America's manifest destiny to form an American Empire.[84]
Gordon Childe would later regret it, but the depiction of Aryans as possessors of a "superior language" became a matter of national pride in learned circles of Germany (portrayed against the background that World War I was lost because Germany had been betrayed from within by miscegenation and the "corruption" of socialist trade unionists and other "degenerates").
Alfred Rosenberg—one of the principal architects of Nazi ideological creed—argued for a new "religion of the blood", based on the supposed innate promptings of the Nordic soul to defend its "noble" character against racial and cultural degeneration. Under Rosenberg, the theories of Arthur de Gobineau, Georges Vacher de Lapouge, Blavatsky, Houston Stewart Chamberlain, Madison Grant, and those of Hitler,[85] all culminated in Nazi Germany's race policies and the "Aryanization" decrees of the 1920s, 1930s, and early 1940s. In its "appalling medical model", the annihilation of the "racially inferior" Untermenschen was sanctified as the excision of a diseased organ in an otherwise healthy body,[86] which led to the Holocaust.
In academic scholarship, the only surviving use of the word "Aryan" among many scholars is that of the term "Indo-Aryan", which indicates "(speakers of) languages descended from Prakrits". Older usage to mean "(speakers of) Indo-Iranian languages" has been superseded among some scholars by the term "Indo-Iranian"; however, "Aryan" is still used to mean "Indo-Iranian" by other scholars such as Josef Wiesehofer and Luigi Luca Cavalli-Sforza. The 19th-century meaning of "Aryan" as (native speakers of) Indo-European languages" is no longer used by most scholars, but has continued among some scholars such as Colin Renfrew, and among some authors writing for the popular mass market such as H.G. Wells and Poul Anderson.
By the end of World War II, the word "Aryan" among a number of people had lost its Romantic or idealist connotations and was associated by many with Nazi racism instead.
By then, the term "Indo-Iranian" and "Indo-European" had made most uses of the term "Aryan" superfluous in the eyes of a number of scholars, and "Aryan" now survives in most scholarly usage only in the term "Indo-Aryan" to indicate (speakers of) North Indian languages. It has been asserted by one scholar that Indo-Aryan and Aryan may not be equated and that such an equation is not supported by the historical evidence,[87] though this extreme viewpoint is not widespread.
The use of the term to designate speakers of all Indo-European languages in scholarly usage is now regarded by some scholars as an "aberration to be avoided."[13] However, some authors writing for popular consumption have continued using the word "Aryan" for "all Indo-Europeans" in the tradition of H. G. Wells,[88][89] such as the science fiction author Poul Anderson,[90] and scientists writing for the popular media, such as Colin Renfrew.[91] Notions of the "Aryan race" as an elite group that is regarded as being superior to other races survive in some far-right European groups, such as Neo-Nazi parties, Russian ultra-nationalists, as well as in certain Iranian nationalist groups.
Echoes of "the 19th century prejudice about 'northern' Aryans who were confronted on Indian soil with black barbarians [...] can still be heard in some modern studies."[87] In a socio-political context, the claim of a white, European Aryan race that includes only people of the Western and not the Eastern branch of the Indo-European peoples is entertained by certain circles, usually representing white nationalists who call for the halting of non-white immigration into Europe and limiting immigration into the United States. They argue that a large intrusion of immigrants can lead to ethnic conflicts such as the 2005 Cronulla riots in Australia and the 2005 civil unrest in France. The invasion theory, has however been questioned by several scholars.[92]
Arya (name)
Airyanem Vaejah
Mleccha
^ a b Fortson, IV: "The Sanskrit word ārya-, the source of the English word, was the self-designation of the Vedic Indic people and has a cognate in Iranian *arya, where it is also a self-designation.[8]
^ J. P. Mallory and Douglas Q. Adams: "Our ability to reconstruct a Proto Indo-Iranian intermediate between Proto-Indo-European on the one hand and Proto-Indic and Proto-Iranian is also supported by the self-designation, *aryo-."[22]
^ Both the Indic and Iranian terms descend from a form *ārya that was used by the Indo-Iranian tribes to refer to themselves. (It is also the source of the country-name Iran, from a phrase meaning 'kingdom of the Aryans'.)"[8]
^ Avestan airya may also be connected with Indo-Iranian *ara-.[25][a]
^ The American Heritage Dictionary of the English Language states at the beginning of its definition, "[it] is one of the ironies of history that Aryan, a word nowadays referring to the blond-haired, blue-eyed physical ideal of Nazi Germany, originally referred to a people who looked vastly different. Its history starts with the ancient Indo-Iranians, peoples who inhabited parts of what are now Iran, Afghanistan, Pakistan and India. "[35]
^ Under the 1933 Law for the Restoration of the Professional Civil Service, a non-Aryan was defined as "an individual descended from a non-Aryan (in particular Jewish parents or grandparents)" (Campt 2004, p. 143).
^ There is no shortage of ideas, even in the present day. For a summary of the etymological problems involved, see Siegert 1941–1942.
^ The context being religious, Max Müller understood this to especially mean "the worshipers of the gods of the Brahmans". If this is seen from the point of view of the religious poets of the RigVedic hymns, an 'Aryan' was then a person who held the same religious convictions as the poet himself. This idea can then also be found in Iranian texts.
^ Jacques Duchesne-Guillemin: "It thus seems that Ved. arya and Avest. airya are to be connected [...] with a Vedic homophone ari-, aryá- 'righteous, loyal, devout', and with Indo-Iranian *ara- 'fitting, proper'" [25]
^ "Aryan". Random House Webster's Unabridged Dictionary.
^ a b Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 70.
^ Michael Cook (2014), Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective, Princeton University Press, p.68: "Aryavarta [...] is defined by Manu as extending from the great Himalayas in the north to the Vindhyas of Central India in the south and from the sea in the west to the sea in the east."
^ a b Mallory 1991, p. 125.
^ a b c d Oxford English Dictionary: "Aryan from Sanskrit Arya 'Noble'"
^ Encyclopædia Britannica: " ...the Sanskrit term arya ("noble" or "distinguished"), the linguistic root of the word (Aryan)..." "It is now used in linguistics only in the sense of the term Indo-Aryan languages, a branch of the larger Indo-European language family" [1]
^ a b Thomas R. Trautman (2004): "Aryan is from Arya a Sanskrit word"; page xxxii of Aryans And British India
^ a b c d e f g h i j Fortson, IV 2011, p. 209.
^ Anthony 2007, p. 11.
^ Gnoli, Gherardo (1996), "Iranian Identity ii. Pre-Islamic Period", Encyclopaedia Iranica, online edition, New York
^ Reza Zia-Ebrahimi, Iranian Identity, the 'Aryan Race,' and Jake Gyllenhaal, PBS (Public Broadcasting Service), 6 August 2010.
^ Anthony 2007, pp. 9–11.
^ a b Witzel, Michael (2001), "Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts", Electronic Journal of Vedic Studies, 7 (3): 1–115
^ Cite error: The named reference Encyclopædia Britannica was invoked but never defined (see the help page).
^ William Hansen, Aryan Idols: Indo-European Mythology as Ideology and Science by Stefan Arvidsson (Book review) , Journal of Folklore Research, 22 February 2007.
^ Leopold, Joan (July 1974), "British Applications of the Aryan Theory of Race to India, 1850-1870", The English Historical Review, 89 (352): 578–603, JSTOR 567427
^ cf. Gershevitch, Ilya (1968). "Old Iranian Literature". Handbuch der Orientalistik, Literatur I. Leiden: Brill. pp. 1–31. , p. 2.
^ Michael Cook (2014), Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective, Princeton University Press, p.68: "Aryavarta [...] is defined by Manu as extending from the Himalayas in the north to the Vindhyas of Central India in the south and from the sea in the west to the sea in the east."
^ Encyclopaedic dictionary of Vedic terms, Volume 1 By Swami Parmeshwaranand, pages 120 to 128 [2]
^ a b E. Laroche, Hommages à G. Dumézil, Brussels, 1960
^ a b c Szemerényi, Oswald (1977), "Studies in the Kinship Terminology of the Indo-European Languages", Acta Iranica III.16, Leiden: Brill pp 125–146
^ a b c d Mallory & Adams 1997, p. 304.
^ Witzel 2000, p. 1.
^ a b c d e f Bailey, Harold Walter (1989), "Arya", Encyclopædia Iranica, 2, New York: Routledge & Kegan Paul
^ a b Duchesne-Guillemin 1979, p. 337.
^ Schmitt, Rüdiger (1989), "Aryan", Encyclopædia Iranica, 2, New York: Routledge & Kegan Paul
^ a b Wiesehofer, Joseph Ancient Persia New York:1996 I.B. Tauris
^ a b Mallory & Adams 1997, p. 213.
^ Arbeitman 1981, p. 930.
^ Edelman 1999, p. 221.
^ James Joyce, Critical Writings. Ed. Ellsworth Mason and Richard Ellmann. Faber & Faber, London 1959, p. 29.
^ Rosenberg, Alfred, "The Myth of the 20th Century". The term "Atlantis" is mentioned two times in the whole book, the term "Atlantis-hypothesis" is mentioned just once. Rosenberg (page 24): "It seems to be not completely impossible, that at parts where today the waves of the Atlantic ocean murmur and icebergs move along, once a blossoming land towered in the water, on which a creative race founded a great culture and sent its children as seafarers and warriors into the world; but if this Atlantis-hypothesis proves untenable, we still have to presume a prehistoric Nordic cultural center." Rosenberg (page 26): "The ridiculed hypothesis about a Nordic creative center, which we can call Atlantis – without meaning a sunken island – from where once waves of warriors migrated to all directions as first witnesses of Nordic longing for distant lands to conquer and create, today becomes probable." Original: Es erscheint als nicht ganz ausgeschlossen, dass an Stellen, über die heute die Wellen des Atlantischen Ozeans rauschen und riesige Eisgebirge herziehen, einst ein blühendes Festland aus den Fluten ragte, auf dem eine schöpferische Rasse große, weitausgreifende Kultur erzeugte und ihre Kinder als Seefahrer und Krieger hinaussandte in die Welt; aber selbst wenn sich diese Atlantishypothese als nicht haltbar erweisen sollte, wird ein nordisches vorgeschichtliches Kulturzentrum angenommen werden müssen. ... Und deshalb wird die alte verlachte Hypothese heute Wahrscheinlichkeit, dass von einem nordischen Mittelpunkt der Schöpfung, nennen wir ihn, ohne uns auf die Annahme eines versunkenen atlantischen Erdteils festzulegen, die Atlantis, einst Kriegerschwärme strahlenförmig ausgewandert sind als erste Zeugen des immer wieder sich erneut verkörpernden nordischen Fernwehs, um zu erobern, zu gestalten."
^ Davies, Norman (2006). Europe at War: 1939-1945 : No Simple Victory, p. 167
^ Ehrenreich, Eric (2007). The Nazi Ancestral Proof: Genealogy, Racial Science, and the Final Solution, pp, 9-11
^ a b Watkins, Calvert (2000), "Aryan", American Heritage Dictionary of the English Language (4th ed.), New York: Houghton Mifflin, ISBN 0-395-82517-2, ...when Friedrich Schlegel, a German scholar who was an important early Indo-Europeanist, came up with a theory that linked the Indo-Iranian words with the German word Ehre, 'honor', and older Germanic names containing the element ario-, such as the Swiss [sic] warrior Ariovistus who was written about by Julius Caesar. Schlegel theorized that far from being just a designation of the Indo-Iranians, the word *arya- had in fact been what the Indo-Europeans called themselves, meaning [according to Schlegel] something like 'the honorable people.' (This theory has since been called into question.)
^ "The range of blond hair color in pure Nordic peoples runs from flaxen and red to shades of chestnut and brown... It must be clearly understood that blondness of hair and of eye is not a final test of Nordic race. The Nordics include all the blonds, and also those of darker hair or eye when possessed of a preponderance of other Nordic characters. In this sense the word "blond" means those lighter shades of hair or eye color in contrast to the very dark or black shades which are termed brunet. The meaning of "blond" as now used is therefore not limited to the lighter or flaxen shades as in colloquial speech. In England among Nordic populations there are large numbers of individuals with hazel brown eyes joined with the light brown or chestnut hair which is the typical hair shade of the English and Americans. This combination is also common in Holland and Westphalia and is frequently associated with a very fair skin. These men are all of "blond" aspect and constitution and consequently are to be classed as members of the Nordic race." Quoted in Grant, 1922, p. 26.
^ Ehrenreich, Eric (2007). The Nazi Ancestral Proof: Genealogy, Racial Science, and the Final Solution, p. 68
^ Bissell, Kate (13 June 2005). "Fountain of Life". BBC Radio 4. Retrieved 30 September 2011.
^ The Sacred Books of the East, Volume 14, p. 2
^ Wink, André (2002). Al-Hind: Early medieval India and the expansion of Islam, 7th–11th centuries. BRILL. p. 284. ISBN 0391041738, ISBN 978-0-391-04173-8.
^ G. Gnoli,"Iranic Identity as a Historical Problem: the Beginnings of a National Awareness under the Achaemenians", in The East and the Meaning of History. International Conference (23–27 November 1992), Roma, 1994, pp. 147–67. [3]
^ a b c d e f g h G. Gnoli, "IRANIAN IDENTITY ii. PRE-ISLAMIC PERIOD" in Encyclopædia Iranica. Online accessed in 2010 at [4]
^ a b c d e f R. Schmitt, "Aryans" in Encyclopædia Iranica: Excerpt:"The name "Aryan" (OInd. āˊrya-, Ir. *arya- [with short a-], in Old Pers. ariya-, Av. airiia-, etc.) is the self designation of the peoples of Ancient India and Ancient Iran who spoke Aryan languages, in contrast to the "non-Aryan" peoples of those "Aryan" countries (cf. OInd. an-āˊrya-, Av. an-airiia-, etc.), and lives on in ethnic names like Alan (Lat. Alani, NPers. Īrān, Oss. Ir and Iron). Also accessed online: [5] in May 2010
^ H.W. Bailey, "Arya" in Encyclopædia Iranica. Excerpt: "ARYA an ethnic epithet in the Achaemenid inscriptions and in the Zoroastrian Avestan tradition. [6] Also accessed online in May, 2010.
^ a b The "Aryan" Language, Gherardo Gnoli, Instituto Italiano per l'Africa e l'Oriente, Roma, 2002.
^ a b c D.N. Mackenzie, "ĒRĀN, ĒRĀNŠAHR" in Encyclopædia Iranica. Accessed here in 2010: [7]
^ a b Dalby, Andrew (2004), Dictionary of Languages, Bloomsbury, ISBN 0-7475-7683-1
^ G. Gnoli, "ĒR, ĒR MAZDĒSN" in Encyclopædia Iranica
^ a b c R.G. Kent. Old Persian. Grammar, texts, lexicon. 2nd ed., New Haven, Conn.
^ Professor Gilbert Lazard: "The language known as New Persian, which usually is called at this period (early Islamic times) by the name of Dari or Parsi-Dari, can be classified linguistically as a continuation of Middle Persian, the official religious and literary language of Sassanian Iran, itself a continuation of Old Persian, the language of the Achaemenids. Unlike the other languages and dialects, ancient and modern, of the Iranian group such as Avestan, Parthian, Soghdian, Kurdish, Balochi, Pashto, etc., Old Middle and New Persian represent one and the same language at three states of its history. It had its origin in Fars (the true Persian country from the historical point of view) and is differentiated by dialectical features, still easily recognizable from the dialect prevailing in north-western and eastern Iran" in Lazard, Gilbert 1975, "The Rise of the New Persian Language" in Frye, R. N., The Cambridge History of Iran, Vol. 4, pp. 595–632, Cambridge: Cambridge University Press.
^ R.W. Thomson. History of Armenians by Moses Khorenat'si. Harvard University Press, 1978. Pg 118, pg 166
^ MacKenzie D.N. Corpus inscriptionum Iranicarum Part. 2., inscription of the Seleucid and Parthian periods of Eastern Iran and Central Asia. Vol. 2. Parthian, London, P. Lund, Humphries 1976–2001
^ N. Sims-Williams, "Further notes on the Bactrian inscription of Rabatak, with the Appendix on the name of Kujula Kadphises and VimTatku in Chinese". Proceedings of the Third European Conference of Iranian Studies (Cambridge, September 1995). Part 1: Old and Middle Iranian Studies, N. Sims-Williams, ed. Wiesbaden, pp 79–92
^ The "Aryan" Language, Gherardo Gnoli, Instituto Italiano per l'Africa e l'Oriente, Roma, 2002
^ Hamza Isfahani, Tarikh Payaambaraan o Shaahaan, translated by Jaf'ar Shu'ar, Tehran: Intishaaraat Amir Kabir, 1988.
^ The Annals and Magazine of Natural History: Including Zoology, Botany, and Geology. Taylor & Francis, Limited. 1881. p. 162.
^ Arora, Udai (2007). Udayana. Anamika Pub & Distributors. ISBN 9788179751688. whole of Ariana (North-western India, Pakistan, Afghanistan and Iran)
^ Online Etymology Dictionary
^ Robert K. Barnhart, Chambers Dictionary of Etymology pg. 54
^ a b Simpson, John Andrew; Weiner, Edmund S. C., eds. (1989), "Aryan, Arian", Oxford English Dictionary, I (2nd ed.), Oxford University Press, p. 672, ISBN 0-19-861213-3
^ James Cowles Prichard, Researches Into the Physical History of Mankid, Vol. 4 pg. 33
^ Campt, Tina (2004), Other Germans: Black Germans and the Politics of Race, Gender, and Memory in the Third Reich, University of Michigan Press, p. 143 .
^ Widney, Joseph P. Race Life of the Aryan Peoples New York: Funk & Wagnalls. 1907 In Two Volumes: Volume One--The Old World Volume Two--The New World ISBN B000859S6O See Chapter II—"Original Homeland of the Aryan Peoples" Pages 9–25—the term "Proto-Aryan" is used to describe the people today called Proto-Indo-Europeans
^ Hitler, Adolf Mein Kampf 1925
^ a b Briant 2002, p. 180.
^ Siegert, Hans (1941–1942), "Zur Geschichte der Begriffe 'Arier' und 'Arisch'", Wörter und Sachen, New Series, 4: 84–99
^ Kuz'mina 2007, pp. 371–372.
^ (Mbh: tasyam samsadi sarvasyam ksatttaram pujayamy aham/ vrttena hi bhavaty aryo na dhanena na vidyaya. 0050880521)
^ Deshpande/ Gomez in Bronkhorst & Deshpande 1999
^ Kumar, Priya (2012). Elisabeth Weber (ed.). Beyond tolerance and hospitality: Muslims as strangers and minor subjects in Hindu nationalist and Indian nationalist discourse. Living Together: Jacques Derrida's Communities of Violence and Peace. Fordham University Press. p. 96. ISBN 9780823249923.
^ Language History, Language Change, and Language Relationship by Hans Henrich Hock, Brian D. Joseph, 2009: "Aryan was extended to designate all Indo Europeans, under the false assumption that the Irish word Eire is cognate with ārya; and ill-founded theories about the racial identity of these Aryans... ", page 57 [8]
^ Zwischen Barbarenklischee und Germanenmythos: eine Analyse österreichischer ... by Elisabeth Monyk (2006), p. 31. [9]
^ Schlegel, Friedrich. 1819. Review of J. G. Rhode, Über den Anfang unserer Geschichte und die letzte Revolution der Erde, Breslau, 1819. Jahrbücher der Literatur VIII: 413ff
^ "Müller, Karl Otfried: Handbuch der Archäologie der Kunst. Breslau, 1830".
^ Robinson, Michael (2016). The Lost White Tribe: Explorers, Scientists, and the Theory that Changed a Continent. New York: Oxford University Press. pp. 147–161. ISBN 9780199978489.
^ Huxley, Thomas (1890), "The Aryan Question and Pre-Historic Man", The Nineteenth Century (XI/1890) .
^ a b Thapar, Romila (January 1, 1996), "The Theory of Aryan Race and India: History and Politics", Social Scientist, Social Scientist, 24 (1/3): 3–29, doi:10.2307/3520116, ISSN 0970-0293, JSTOR 3520116 .
^ a b Leopold, Joan (1974), "British Applications of the Aryan Theory of Race to India, 1850–1870", The English Historical Review, 89 (352): 578–603, doi:10.1093/ehr/LXXXIX.CCCLII.578 .
^ Blavatsky, Helena Petrovna (1947) [1888], The Secret Doctrine, the Synthesis of Science, Religion and Philosophy, II: Anthropogenesis (Fascimile of original ed.), Los Angeles: The Theosophy Company, p. 200, OCLC 8129381, retrieved 2011-06-14
^ Wiesehofer, Joseph Ancient Persia New York:1996 I.B. Tauris
^ Adib-Moghaddam, Arshin (2006), "Reflections on Arab and Iranian Ultra-Nationalism", Monthly Review Magazine, 11/06 .
^ Keddie, Nikki R.; Richard, Yann (2006), Modern Iran: Roots and Results of Revolution, Yale University Press, pp. 178f., ISBN 0-300-12105-9 .
^ Widney, Joseph P Race Life of the Aryan Peoples New York: Funk & Wagnalls. 1907 In Two Volumes: Volume One--The Old World, Volume Two--The New World ISBN B000859S6O: Race Life of the Aryan Peoples Vol.1--"The Old World": Race Life of the Aryan Peoples Vol.2--"The New World":
^ Mein Kampf, tr. in The Times, 25 July 1933, p. 15/6
^ Glover, Jonathan (1998), "Eugenics: Some Lessons from the Nazi Experience", in Harris, John; Holm, Soren (eds.), The Future of Human Reproduction: Ethics, Choice, and Regulation, Oxford: Clarendon Press, pp. 57–65 .
^ a b Kuiper, B.F.J. (1991), Aryans in the Rigveda, Leiden Studies in Indo-European, Amsterdam: Rodopi, ISBN 90-5183-307-5
^ Wells, H.G. The Outline of History New York:1920 Doubleday & Co. Chapter 19 The Aryan Speaking Peoples in Pre-Historic Times [Meaning the Proto-Indo-Europeans] Pages 271–285
^ H.G. Wells describes the origin of the Aryans (Proto-Indo Europeans):
^ See the Poul Anderson short stories in the 1964 collection Time and Stars and the Polesotechnic League stories featuring Nicholas van Rijn
^ Renfrew, Colin. (1989). The Origins of Indo-European Languages. /Scientific American/, 261(4), 82–90. In explaining the Anatolian hypothesis, the term "Aryan" is used to denote "all Indo-Europeans"
^ Madan Lal Goel. "The Myth of Aryan Invasions of India" (PDF). uwf.edu/lgoel. University of West Florida.
Anthony, David W. (2007). The Horse, the Wheel, and Language: How Bronze-Age Riders from the Eurasian Steppes Shaped the Modern World. Princeton University Press. ISBN 0-691-05887-3.
Arbeitman, Yoel (1981), The Hittite is thy Mother: An Anatolian Approach to Genesis 23 (Ex Indo-European lux). In: Yoël L. Arbeitman, Allan R. Bomhard (eds), "Bono Homini Donum: Essays in Historical Linguistics, in Memory of J. Alexander Kerns. (2 volumes)", John Benjamins Publishing
Arvidsson, Stefan; Wichmann, Sonia (2006), Aryan Idols: Indo-European Mythology as Ideology and Science, University of Chicago Press
Briant, Pierre (2002), From Cyrus to Alexander: A History of the Persian Empire, Eisenbrauns
Bronkhorst, J.; Deshpande, M.M., eds. (1999), Aryan and Non-Aryan in South Asia: Evidence, Interpretation, and Ideology, Department of Sanskrit and Indian Studies, Harvard University, ISBN 1-888789-04-2
Duchesne-Guillemin, Jacques (1979), Acta Iranica, BRILL Archive
Edelman, Dzoj (Joy) I. (1999), On the history of non-decimal systems and their elements in numerals of Aryan languages. In: Jadranka Gvozdanović (ed.), "Numeral Types and Changes Worldwide", Walter de Gruyter
Fortson, IV, Benjamin W. (2011), Indo-European Language and Culture: An Introduction, John Wiley & Sons
Fussmann, G.; Francfort, H.P.; Kellens, J.; Tremblay, X. (2005), Aryas, Aryens et Iraniens en Asie Centrale, Institut Civilisation Indienne, ISBN 2-86803-072-6
Kuz'mina, Elena Efimovna (2007), Mallory, James Patrick (ed.), The Origin of the Indo-Iranians, Leiden Indo-European Etymological Dictionary Series, Leiden: Brill
Lincoln, Bruce (1999), Theorizing Myth: Narrative, Ideology, and Scholarship, University of Chicago Press
Mallory, J. P. (1991), In Search of the Indo-Europeans: Language, Culture and Myth, London: Thames and Hudson
Mallory, J.P.; Adams, Douglas Q. (1997), Encyclopedia of Indo-European Culture, Taylor and Francis
Morey, Peter; Tickell, Alex (2005). Alternative Indias: Writing, Nation and Communalism. Rodopi. ISBN 90-420-1927-1.
Poliakov, Leon (1996), The Aryan Myth: A History of Racist and Nationalistic Ideas in Europe, New York: Barnes & Noble Books, ISBN 0-7607-0034-6
Rose, Jenny (2011), Zoroastrianism: An Introduction, I.B.Tauris
Robinson, Michael F. (2016), The Lost White Tribe: Explorers, Scientists, and the Theory that Changed a Continent, Oxford University Press
Sugirtharajah, Sharada (2003). Imagining Hinduism: A Postcolonial Perspective. Taylor & Francis. ISBN 978-0-203-63411-0.
Talageri, Shrikant G. (2000), The Rigveda: A Historical Analysis, New Delhi: Aditya Prakashan, ISBN 81-7742-010-0, retrieved 15 May 2007 .
Tickell, A (2005), "The Discovery of Aryavarta: Hindu Nationalism and Early Indian Fiction in English", in Peter Morey; Alex Tickell (eds.), Alternative Indias: Writing, Nation and Communalism, pp. 25–53
Trautmann, Thomas R. (1 December 2005). Aryans and British India. Yoda Press. ISBN 978-81-902272-1-6.
Ivanov, Vyacheslav V.; Gamkrelidze, Thomas (1990), "The Early History of Indo-European Languages", Scientific American, 262 (3): 110–116, doi:10.1038/scientificamerican0390-110
Witzel, Michael (2000), The Home of the Aryans. In: A. Hinze and E. Tichy (eds), "Festschrift fuer Johanna Narten zum 70. Geburtstag", Muenchener Studien zur Sprachwissenschaft, Beihefte NF 19 (PDF), J. H. Roell
Retrieved from "https://en.wikipedia.org/w/index.php?title=Aryan&oldid=935126578"
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Ancient peoples
Indo-Iranian peoples
Indo-European linguistics
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Motorcyclists Hijacked in North Carolina
Traveling through North Carolina recently, it is evident that abortion is a topic of great concern. Every country road we traveled was lit...
Legislation, News, North Carolina
http://www.bikernewsonline.com/2013/07/motorcyclists-hijacked-in-north-carolina.html
Traveling through North Carolina recently, it is evident that abortion is a topic of great concern. Every country road we traveled was littered with signs protesting against abortion. Apparently, motorcycle safety seems to be a serious concern as well. But what has motorcycle safety got to do with abortion?
North Carolina Bill SB 353 written and presented to General Assembly in April, 2013 raised the fines for any motorist causing a motorcyclist to change lanes as a result of not signaling to $500. The bill also included fines of $5000 for any motorist causing said motorcyclist to have an accident as a result of not signaling. The bill read this way initially:
(a1) A person who violates subsection (a) of this section and causes a motorcycle operator to change travel lanes or leave that portion of any public street or highway designated as travel lanes shall be responsible for an infraction and shall be assessed a fine of not less than two hundred dollars ($200.00). A person who violates subsection (a) of this section that results in a crash causing property damage or personal injury to a motorcycle operator or passenger shall be responsible for an infraction and shall be assessed a fine of not less than five hundred dollars ($500.00) unless subsection (a2) of this section applies.
(a2) A person who violates subsection (a) of this section and the violation results in a crash causing property damage in excess of five thousand dollars ($5,000) or a serious bodily injury as defined in G.S. 20-160.1(b) to a motorcycle operator or passenger shall be responsible for an infraction and shall be assessed a fine of not less than seven hundred fifty dollars ($750.00). A violation of this subsection shall be treated as a failure to yield right-of-way to a motorcycle for purposes of assessment of points under G.S. 20-16(c). In addition, the trial judge shall have the authority to order the license of any driver violating this subsection suspended for a period not to exceed 30 days.
In a stealth move this morning, North Carolina House Republicans pushed legislation that would restrict abortion access, attaching the measure to the unrelated SB 353 motorcycle safety bill and giving neither the public nor Democratic legislators any advance notice. The amendments would prevent state health insurance exchanges under the Affordable Care Act from offering policies that cover abortion, restrict doctors' ability to administer abortion-inducing medication, and impose new regulations on abortion clinics that opponents say would shut down all but one clinic in the state. While several anti-abortion advocates were present for the vote Tuesday night, no reproductive rights advocates were there because they had not been alerted that the amendments were being considered. They passed the bill Wednesday morning by a vote of 29 to 12.
Fortunately for North Carolina motorcyclists, the bill has passed the State Senate at this point, but the Governor has not indicated whether he would sign it or not.
Posted by Sash Johnson
North Carolina 8092379083624177576

redpajama_set_name: RedPajamaCommonCrawl


text:
Much more than just a cup of coffee
By Elise Vider on November 8, 2018
In the decades since Starbucks colonized large cities and affluent suburbs, a parallel revolution has been taking place in resurgent downtowns, small cities, and emerging neighborhoods, where independent coffee shops are serving up socially conscious missions along with a great cup of joe.
Many of these local hubs provide multi-use community gathering spaces, back civic initiatives, buy from local coffee roasters (or roast their own), and support fair trade business practices, even as they signal an area's cool factor.
Take Erie's Ember+Forge.
Ember+Forge is housed in a historic building in downtown Erie / photo: Joshua Cremeans
The shop combines "a passion for coffee and community by creating a space for people to connect and share ideas over high-quality, locally-roasted coffee," says owner Hannah Kirby. "Our goal is to facilitate the really important discussions that need to happen to ensure growth for Erie."
On Pittsburgh's North Side, Coffee Buddha describes itself as "a coffee house, espresso bar and neighborhood hub to discover movies, art, events and of course everything coffee-oriented…in a part of town that lacks other options."
Rally Coffee Shop in South Philadelphia's Bella Vista neighborhood is "a gathering space for entrepreneurs, makers and community activists," according to founder Meredith Waldman. "A vast majority of us live in a digital world, and I believe people are yearning for more IRL [in real life] experiences."
Passenger Coffee in Lancaster City
In Lancaster, Passenger Coffee is part of a mini-empire of local businesses owned by Common's Company. The enterprise was recently certified as a B-Corp, a designation that demands adherence to rigorous social and environmental standards. Besides Passenger's coffee shop, located downtown near the city's Central Market, Common's portfolio includes a catering company, a commercial kitchen and bakery, and a coffee roaster.
David Stallings moved back to his hometown in 2014 to serve as Passenger's director of coffee.
"Specialty coffee," he explains, "focuses on honoring and highlighting the work of the coffee farmer by roasting and preparing the coffee in a way that allows you to taste the time and place the coffee was grown…not so different from the wine industry."
Rally in South Philadelphia
But unlike wine, he adds, coffee is grown by some of the poorest people in the world. So Passenger is committed to buying directly from farmers and cooperatives in Kenya, Guatemala, Brazil and elsewhere to ensure fair trade practices. They routinely send employees to visit, monitor and develop relationships with the growers.
Rally, meanwhile, is a physical manifestation of the principles that drive Waldman's on-site, creative marketing agency — the coffee shop can be booked for meetings, events and pop-up shops.
"In a cultural climate where brands put their energy and resources into building often impersonal relationships on social media, Rally takes a more wholesome approach," she explains. "As a neighborhood coffee shop, it is important to us that we can help build other local brands. Rally is a place where creative types can connect, collaborate, and incubate new ideas."
Kirby was also driven by an urge to foster community — she launched Ember+Forge after falling in love with Erie as an engineering student.
"I was looking for a meaningful way to engage with the Erie community and become a crucial part of it," she recalls. While at the same time, it was "painfully obvious that there were no local options for coffee."
In late 2017, Kirby quit her job to launch Ember+Forge in a historic downtown building that was once a chandlery, a place where candles were made and sold. ("Ember" refers to that history; "forge" is a tip of the hat to the city's manufacturing history.)
"I think in a world where we are so digitally connected, but physically disconnected from one other, coffee shops become a source for sitting and talking face-to-face with another human," she says.
Inside Ember+Forge
In Pittsburgh, Coffee Buddha also looks to bring people together; it boasts a living room, multiple study rooms, meeting rooms, a Zen garden, and a dog-friendly porch and patio. The coffee shop also hosts live music, game nights, podcasts and BYOB mixers.
"My goal was to create a business that made you feel like you were hanging out in your best friend's living room," says owner Michael Witherel.
"It seems simple, but I believe that coffee shops fill the need for authentic interactions between people from various backgrounds," adds Kirby. "And it's this that creates healthy communities – which are the only ones that can be seen and labeled as 'cool.' Sure, communities will always have a need to improve, grow and strengthen social equity, but it can be improved over something as simple as a cup of coffee."
These four coffee shops are representative of the many independent coffee shops (and a few trucks) around Pennsylvania. Here is an incomplete list of other spots that offer a cool experience and a hot cup of coffee.
Coffee House Without Limits
The Clay Cup
Fieldstone Coffee Roasters
Quadrant Book Mart and Coffee House
Elementary Coffee
Little Amps Coffee
Midtown Scholar
The Morning Grind
Lock Haven
Avenue 209 Coffee Shop
High Point Cafe
Ultimo Coffee
Allegheny Tea and Coffee Exchange
Red Hawk Coffee
Zeke's Coffee Pittsburgh
Benchwarmers Coffee
Adezzo
Northern Lights Espresso Bar
Zummo's Cafe
Rothrock Coffee
Webster's Bookstore Cafe
Alabaster Coffee Roaster & Tea Company
On My Grind Coffee
ELISE VIDER is news editor of Keystone Edge.
Lead image: Passenger Coffee in Lancaster, PA.
"This is Our Erie"
Region(s): Northwest, South Central, Southeast, Southwest
Community, Erie, Explore PA, Food & Drink, Lancaster, Made in PA, PA Products, PA Towns, Philadelphia, Pittsburgh, Pittsburgh Region, Reuse/Rebuild, Travel
Keystone Edge1 day ago
It's less than a week until #GroundhogDay, one of Pennsylvania's most iconic traditions. Want to learn more and join the party? Check out this story from our archives. Punxsutawney, Pennsylvania Gobbler's Knob #PunxsutawneyPhil #ExplorePA #OnlyInPA
Punxsutawney, PA: Living in a groundhog's glorious shadow - Keystone Edge
Every year on February 2, hordes descend on this small Pennsylvania town for one of the world's most unique parties. So, grab your rodent gear and head to Gobbler's Knob for Phil's annual weather prediction.


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Facebook CEO Mark Zuckerberg showed his support for PM Modi's Digital India initiative, with a profile picture change emblazoned with the Indian tri-colour, ahead of his townhall meeting with the Indian Prime Minister on Sunday.
Zuckerberg in a status update that accompanied the profile picture change said, "I changed my profile picture to support Digital India, the Indian government's effort to connect rural communities to the internet and give people access to more services online. Looking forward to discussing this with Prime Minister Narendra Modi at Facebook today.
Prime Minister Narendra Modi and Facebook CEO Mark Zuckerberg will take questions at a town hall event at the social network's sprawling headquarters in Menlo Park near San Francisco. PM Modi is the first head of government to be hosted at the Facebook campus.
Live Streaming of Facebook Townhall with Modi shall be made on Facebook newsroom itself.
The Indian Prime Minister continues his Silicon Valley tour on Sunday with visits to Facebook and Google Inc headquarters before an event at the San Jose Convention Center that 18,000 people are expected to attend.
The Indian Prime Minister is eager to bring bigger technology investments and jobs back to India to help its growing startup scene. He has also sought to encourage some Indians who have thrived around Silicon Valley to bring their knowledge back home.
On Saturday, he attended a dinner with 350 business leaders where Indian-born CEOs Satya Nadella of Microsoft Corp, Google Inc's Sundar Pichai and Shantanu Narayen of Adobe Systems Inc moderated a panel.
Popular Bollywood numbers are played to keep the predominantly Indian crowd entertained for the hour before the PM reaches the venue.


With today's announcement that a large swath of the Gulf of Mexico will be closed to drilling for the foreseeable future, the White House reverses a bad decision it made six months ago to open a huge, environmentally sensitive area – the eastern Gulf of Mexico and the Atlantic seaboard – to offshore oil drilling and exploration. A mere three weeks later, the worst environmental disaster in U.S. history occurred when BP's oil rig exploded in the Gulf.
We applaud the Obama administration for this commonsense decision and its long-awaited recognition of the fact that the BP disaster was indeed a game changer for offshore oil drilling. By maintaining the moratorium on drilling in these areas for at least the next five years, the administration takes its first official step in acknowledging that offshore drilling is too hazardous to be part of the solution to America's energy challenges.
The announcement comes just a day before the president-appointed oil spill commission convenes for the final time before releasing its report on Jan. 11. We hope that the commission's recommendations are consistent with the administration's reconsideration of U.S. oil drilling policy. Among the recommendations we would like to see is the establishment of Regional Citizens'Advisory Councils – that will give Gulf Coast communities a real voice in the energy industry decisions that affect their lives and homes.
Becoming more energy efficient, which has long been one of the keys to a sustainable future, may have just gotten a little easier. TopTen USA, a new non-profit group, just launched a new website that ranks electronics based on energy efficiency. The website contains information on virtually every electronics product category. It has an attractive easy-to-use interface that makes it very easy to find what you are looking for.
Since energy efficiency is one of the quickest, cheapest and easiest routes to significantly reduce greenhouse gas emissions, one of TopTen's goals is to generate greater demand for efficient products, helping to catalyze a market shift toward more climate-friendly products.
One problem with TopTenUSA is that it only ranks based on energy usage. It appears that the environmental impact of the manufacturing process is not considered. Nor does the website have any information on recyclability of products. Hopefully, as it develops, TopTenUSA will add information about those factors as well.
TopTenUSA has exciting potential and will hopefully prove an invaluable resource to consumers.


1987 Swiss Federal Institute of Technology ETH, Ph.D. in Electrical Engineering, Title: "Dr. sc. techn. ETH"
Guido Gerig is Institute Professor in the Computer Science and Engineering Department of NYU's Tandon School of Engineering. He holds a PhD in Electrical Engineering from the Swiss Federal Institute of Technology "ETH Zurich", Switzerland (1986), and a Venia Legendi (Dr. Habil, 1993) and an M.S (1981) from the same institution. He was appointed as a Fellow of the American Institute for Medical and Biological Engineering (AIMBE) in 2010.
Starting image analysis with applications to satellite imaging, he became increasingly interested in driving problems from medicine, tackled in close multidisciplinary collaboration between medicine, engineering, and statistics. His research supports a number of clinical imaging research studies with novel, innovative image analysis methodologies related to segmentation, registration, atlas building, shape analysis, and image statistics. Driving clinical problems include research in schizophrenia, autism, multiple sclerosis, Huntington's disease, studies of infants at risk for mental illness, and in general analysis of anatomical changes due to disease, therapy and recovery. Gerig's research resulted in various new image analysis methodologies for nonlinear processing, multi-scale segmentation and shape analysis, some of them first and seminal to the field. Applications resulted in new clinical research discoveries such as vulnerability for schizophrenia, differences in brain development in infants with autism, and correlation of shape atrophy with risk status in Huntington's. New tools and methods are developed as open source software and made available to the public, including teaching materials and hands-on training workshops.
Guido Gerig was previously USTAR Professor of Computer Science at the University of Utah (2007-2015) establishing the Utah Center for Neuroimage Analysis (UCNIA), Taylor Grandy Professor of Computer Science and Psychiatry at the University of North Carolina at Chapel Hill (1998-2007) launching the UNC Neuro Image Research and Analysis Laboratories (NIRAL), and Assistant Professor at ETH Zurich (1993-1998). Gerig holds several awards from Utah and UNC for Excellence in Teaching.


I spent some time in Montana a little while back. It was my first time visiting the state, and first time fishing a truly "West" place. It felt like another planet to me. The impressions it left and the memories that remain sticky have helped me during a time of transition. I'd like to go back some time.


Revised SPHE plan Revised Appendix Feedback is now invited in relation to these documents on or before Tuesday February 28th 2017. Your feedback may be emailed directly to the Principal at principal.creaghns@gmail.com Many Thanks.
The launch of Science Week 2016 was held in Garbally College on October 18th. The two sixth classes were invited to attend. They brought their Theme Park "Make and Design" projects with them, some of which are shown in the photos.
Board of Management Meeting/ Agreed Report September 19th 2016 Treasurer's Report Income and Expenditure for 2015/16 The Board of Management reviewed the Income and Expenditure for the School Year 2015/16. The school accounts will be forwarded to an independent accountant for review.


text:
"My Son Is My Hero." Teen Stops Truck From Crushing His Dad To Death Just In Time.
TaLeiza Calloway-Appleton
Sometimes you have to think fast. For 15-year-old Dalin Wilkinson, his fast thinking helped save a life.
Dalin and his father were working on his father's work truck — something they do often. But one fateful Monday it was not their usual routine check on the vehicle.
As they were working on the truck recently, Dalin's father Matthew Wilkinson noticed that the rotor was not working properly. It was stuck.
"I couldn't get a good angle, so I slid my body underneath the truck and was hitting it," Matthew said. "The second it popped off, the truck fell. I know it rolled forward because I saw it roll forward and it fell right on top of me. All I could think about was the breath coming out of me. I was just squished. I couldn't talk. I couldn't yell."
The California family's home security cameras recorded the incident. Dalin will never forget the experience.
"It just dropped right on him," Dalin said. "I was scared. I heard him make a noise like his soul was leaving his body. It was crazy."
This was definitely a scary situation and one where panic could set in. Thankfully, Dalin sprung into action despite his fear and was strong enough to get the job done.
"I just ran over and tried as hard as I could to get it up enough to get him out," said Dalin.
Dalin was able to lift the truck just enough for his father to roll from underneath it. The accident left Matthew with broken ribs, a punctured lung, and a separated shoulder.
Looking back, Dalin says he was worried that he didn't help enough, but now he's just glad his father is OK.
Matthew was taken to the hospital for his injuries. Everything happened so fast, he couldn't remember how he became un-trapped. Here's where the security footage came in handy.
"I called my kid and had him look at the surveillance camera and they realized that he lifted the truck enough for me to roll out," Matthew said.
He is ever-grateful for his son's actions. The whole family is thankful that Matthew is okay.
"My son is my hero," said Matthew. "He saved my life."
We are grateful, too, for Dalin's bravery and quick thinking in a situation that could have easily ended differently were it not for his quick response.
Share this story to celebrate Matthew's recovery and Dalin's heroic efforts.


text:
The 100 2x15 "Blood Must Have Blood, Part 1" [Contributor: Laura Schinner]
10:58 AM contributor: laura schinner, s02.15, the 100 review No comments
"Blood Must Have Blood, Part 1"
Original Airdate: March 4, 2015
Even though at times the different groups have come together, the battle to survive on earth has always been a three-way war between the Sky People, the Grounders, and the Mountain Men. Alliances mean nothing when faced with the decision of what is best for your specific group of people and at the end of the day, they are who matter most. This leads to difficult moral decisions for many characters, none more so than the leaders of each group.
In this week's episode of The 100, this became the central point of conflict for Lexa. While she cares about Clarke, maybe even loves her, she had to do what she has done all along to keep her people alive: think with her head instead of her heart. And that meant betraying the Sky People and making a deal with the Mountain Men to get her people out of Mount Weather. Logically, this is the decision that makes the most sense. Hundreds of her people were being held captive and they were about to start a war that would have killed hundreds more of her people, with no guarantee that they would win. Sacrificing forty-four Sky People for the lives of so many of her own people makes sense. Even if in her heart she knows that Clarke will never forgive her for this betrayal, she had to do what was right for her people.
The main difference between Lexa and Clarke, something that the characters have struggled with all season, is that Lexa is always going to think with her head first while Clarke's instinct will always be to think with her heart. No matter how many times Lexa has tried to get Clarke to change, even convincing her to abandon so many people to save herself when the missile hit in "Rubicon," Clarke is always going to be more concerned with the moral implications of her actions. We saw what her decision to leave with Lexa did to her, and it's not something she's willing to let happen again. For Clarke, decisions don't have to be broken down into either thinking with her head or her heart; she can do both. She'll make a decision based off of what her heart is telling her and then use her head to find a way to make it work. More likely than not, this will lead to the death of some of her people next week but in the end, if they can end up saving the rest, it will be worth it to her.
Things are even more complicated at Mount Weather, where the Mountain Men are living safe lives but yearn for more. Many of them want to see the outside but that too is rife with moral dilemmas. For some of the Mountain Men, the sacrifice of so many outsiders (the Grounders and Sky People) isn't worth their own freedom to go outside. But for others, like Cage Wallace, it is more than worth it. Looking at it objectively, if there was one true villain on the show, it would be Cage. His people are comfortable inside Mount Weather and if completely locked off from the outside world, they wouldn't need to harm anyone. It's his greed for more, to open up the outside to them, that drives him to make so many morally questionable decisions. But even those decisions can be justified because after all, he's just doing what Clarke and Lexa are also doing: trying to give his people the best life possible.
While the leaders of each group make these decisions to do what they think is right for their people, there are some from every group who do not agree with them. These people have fundamental issues with the moral implications of their actions. From the Grounders and Sky People, we see this happen with Lincoln and Octavia. Lincoln has slowly grown closer to the Sky People while at the same time Octavia has grown closer to the Grounders. When it came down to it though, and both were faced with the fact that Lexa had made a deal with the Mountain Men to only save her people, neither were willing to retreat with the Grounders. At this point, both are right in the middle of the two groups, not fully one or the other. In a lot of ways this means that for them, no one group is more important than the other. They're, instead, part of a group of people who believe that no matter where you come from, your life should matter just as much as anyone else's.
At Mount Weather, there are people who feel the exact same way. In the past few episodes we've seen these people risk their own lives to keep the Sky People safe, not willing to let them die even if it meant being able to see the outside. Maya and her father are key examples of this. They're faced with the difficult reality that if they save the Sky People, they will no longer be accepted at Mount Weather. They also won't be able to leave with the Sky People because they are not immune to the radiation. Despite the fact that there is no good way this could end for them, they willingly help keep the Sky People hidden and safe.
Similarly, Jasper and many of the other Sky People are unwilling to let harm come to those who are not endangering them. When Maya's life was threatened, Jasper was frantic, trying to find a way to save her. It doesn't matter that they come from different groups; they obviously care about each other a lot. And even when planning an attack on Mount Weather, Clarke is very adamant that no innocents should be killed. She knows that not everyone there is against them and she is not willing to harm those who mean them no harm. While they are extremely concerned with keeping their own people safe, at this point in the series, they aren't willing to sacrifice innocent people to do so, unlike the Mountain Men and Grounders.
All these moral entanglements came to a head in the character of Dante Wallace in this week's episode. While he wants nothing more than to be able to live outside, he has up until now been unwilling to let the Sky People die for their cause. When faced with the reality that all of his people could be killed in the impending war, he has the most difficult decision to make. He cares about his people just as much as any of the other leaders and does not want to see their entire existence wiped out. At what point does the decision to save a few become less important than the decision to save your people? For Dante, this was the breaking point, as he gave in and helped his son devise a plan to save their people. Like with so many other character's decisions, it's difficult to view what he did as inherently wrong. Because of the complexity of this show, there simply is no right or wrong answer to many of these moral questions and that is what makes The 100 so compelling to watch.
Memorable quotes:
"I told you I'd come back for you."
"Get it? Dam joke."
"Catastrophic failure? THAT'S your plan?" "Well, when you say it like that, it doesn't sound like such a good idea."
"I'm moving as fast as I... actually, I can go faster."
"You're one of us now."
"But I made this choice with my head and not my heart."
"I have no home."
"All I was gonna say is 'please don't leave me.'" "Not a chance."
"It can't be over."
Everyone welcome Laura to the site as our weekly reviewer of The 100! She'll be covering part two of the season finale next week and then re-watching and reviewing over the summer hiatus. What did you think of "Blood Must Have Blood, Part 1"? Do you agree with Lexa's decision? Are you worried about the fate of the ark people left within Mount Weather? What is going to happen to Raven and Wick? Hit up our comments and let us know your thoughts and predictions. Until then, folks! :)
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