Aryan Valley: Difference between revisions

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Why does this even need to be in the lead?
This war appears to be hist. inaccurate; consult Bhan's PhD thesis. Please reinsert with a better source
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The region is inhabited by the Brokpas — an exonym, used by the Ladakhis (lit. Highlanders) —, who are a sub-group of the [[Shina people]].<ref name=":0" /> From their oral history, it can be reasoned that Dah-Hanu region was first occupied c. 10th century by a group of migratory Shinas who practiced the largely-animist ancient Dardic religion, and staked claim to the Minaro ethnic identity.<ref name=":0" /> About six hundred years hence, another group of Shinas — influenced by Hinduism and Buddhism — migrated to Dah-Hanu, fomenting a conflict but yet chose to live together.<ref name=":0" /> That they were not influenced by Islam to any significant extent perhaps allowed them to maintain a unique culture unlike most of neighboring Shinas.<ref name=":0">{{Cite journal |last=Nicolaus |first=Peter |date=2015-10-09 |title=Residues of Ancient Beliefs among the Shin in the Gilgit-Division and Western Ladakh |url=https://brill.com/view/journals/ic/19/3/article-p201_2.xml |journal=Iran and the Caucasus |language=en |volume=19 |issue=3 |pages=201–264 |doi=10.1163/1573384X-20150302 |issn=1573-384X}}</ref><ref name="Divya_2019" group="web" />
 
[[Robert Barkley Shaw]], visiting in 1876, heard of a war between [[Shigar]] and Ladakh some fifty years earlier, throgh which the Dha Hanu region was temporally occupied by the Ladakh army, and the lamas had converted the population to Buddhism;{{refn|group=note|{{harvnb|Shaw|1878|loc=pp. 26-32}}: "They say that three or four cycles, that is forty or fifty years ago, after a war between Shigar and Ladak, when their country was occupied by the Ladak army, the Lamas converted them". "At any rate, there is a remarkable absence in the Dah-Hanu country, of those Buddhist monuments.}} yet, animist beliefs were still prevalent.{{refn|group=note|{{harvnb|Shaw|1878|loc=pp. 27–40}}: "Thus although the Brokpas of Dah-Hanu are nominally Buddhists, yet their real worship is that of local spirits or demons like the Lhm-mo (goddess) of Dah."}}{{refn|group=note|name="Sharma1998_Buddhism"}} British and German Indologists have identified them as "Aryans" since the [[British Raj|colonial times]]; [[G. W. Leitner]] called them "remnants of an ''ancient'' and ''pure'' Aryan race." In 1980, [[H. P. S. Ahluwalia]] reported to have come across three German Neo-nazi female tourists who attended a Brokpa festival and hoped to be impregnated by the "pure Aryans".<ref>{{Cite journal |last=Friese |first=Kai |date=2000 |title=The Aryan Handshake |url=https://www.jstor.org/stable/3137472 |journal=Transition |issue=83 |pages=4–35 |issn=0041-1191}}</ref>
 
It appears that over time, the Brokpas imbibed such characterizations to the extent of tracing a descent from Alexander's army; Bhan notes young Brogpas to suffix their social networking user-names with "Aryan".<ref>{{Cite web |last=Jain |first=Akshai |date=2010-01-01 |title=Who went where, when? On the trail of the first people in India |url=https://www.livemint.com/Home-Page/retY51tHFRe5ZH6NeiU7QI/Who-went-where-when-On-the-trail-of-the-first-people-in-In.html |access-date=2023-01-03 |website=mint |language=en}}</ref><ref name="Bhan politics" group="web" /> [[Mona Bhan]], a Professor of South Asian Studies and Anthropology at Syracuse University, finds such ahistorical racialising of linguistic and cultural traits to have persisted even in modern ethnography on the Brokpas.{{sfn|Bhan|2018|pp=82–83}} Genetic analysis of the Brokpas reject any link with the Aryans.<ref>{{Cite journal |last=Syama |first=Adikarla |last2=Arun |first2=Varadarajan Santhakumari |last3=ArunKumar |first3=GaneshPrasad |last4=Subhadeepta |first4=Ray |last5=Friese |first5=Kai |last6=Pitchappan |first6=Ramasamy |date=2019-11-17 |title=Origin and identity of the Brokpa of Dah-Hanu, Himalayas – an NRY-HG L1a2 (M357) legacy |url=https://doi.org/10.1080/03014460.2019.1694700 |journal=Annals of Human Biology |volume=46 |issue=7-8 |pages=562–573 |doi=10.1080/03014460.2019.1694700 |issn=0301-4460 |pmid=31856597}}</ref>