The band vs. the cord, or can Indo

The band vs. the cord, or can Indo-European reconstructed institutions be tested
against archaeological data ?
Marc VANDER LINDEN
Université Libre de Bruxelles
As illustrated by comparative work carried out for several decades by scholars like
Dumézil (e.g. 1985, 1986), Benveniste (1969a, b), Campanile (2000), Bader (1989) or van
Berg (2001), to name but a few, the linguistic Indo-European unity is, all things being equal,
coupled with a cultural homogeneity expressed in several fields of social life. In this
perspective, drawing upon historical, mythological or literary source, it is possible to build
abstract cultural models that can be tested against the archaeological record in order to
evaluate a possible integration of so-called “archaeological cultures” within the IndoEuropean world — or at least the northern Eurasian one — (van Berg & Cauwe 1998, van
Berg 2002, Vander Linden 2001), whilst classical research generally contents itself with
indirect evidence (geographical setting, putative chronological concordance, …).
Here, I focus on a single trait of the Indo-European social structure, an issue that has
been under debate for a long time (for instance, Benveniste 1969a, b, Gamkrelidze & Ivanov
1984, Mallory 1989). Actually, beyond the problem of the factual reality of the Dumezilian trifunctional scheme, it appears that the “archaic” Indo-European society is first of all
characterized by an impressive mobility. As, for instance, evidenced by early Medieval
Scandinavian literature, alliances are never permanent but constantly redefined, political
power lying in the capacity to manage contacts and interactions. Moreover, this system
requires that all the participants share and acknowledge a common cultural background or
identity, that renders the interactions effective and meaningful (a good example is provided of
this behavior is provided by the Scandinavian Þing: Boyer 2001 : 57-64).
This general reconstruction is tested against two archaeological cultures to which an
Indo-European identity has been assigned. First, the Linearbandkeramik culture that covers
most part of central Europe during the 6th and early 5th millennium BC and that introduces in
this region the Neolithic way of life and hence, according to Renfrew, Indo-European
languages (Renfrew 1987; see also Makkay 1987). Second, the Corded Ware culture that
spreads throughout northern and central Europe during the 3rd millennium BC, and that
Gimbutas identified to one of her Kurgan waves (Gimbutas 1979; see also Replogle 1980,
Rowlett 1984, 1991, Sergent 1995).
After its initial dispersal, the Linearbandkeramik culture remains somewhat stable and
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is only subject to a progressive pattern of regionalization, ultimately leading to its
dismemberment and the formation of local cultural groups (Jeunesse 1997). On the contrary,
the Corded Ware unity is quickly challenged by its own peripheral communities that
distinguish themselves by slightly different mortuary practices. This modification of the
funeral and ideological sphere leads to the subsequent reorganization of other interaction
networks, resulting in the constitution of new archaeological cultures (Vander Linden 20012002). These processes of social fission within a cultural universe that remains globally
identical characterize Early Bronze Age in central Europe and stand comparison with the
social model reconstructed for “archaic” Indo-European society better than with the pattern
outlined for the Linearbandkeramik culture. Although this analysis does not prove the IndoEuropean nature of the Corded Ware culture, it however provides a first condition of
possibility in this sense.
Furthermore, notwithstanding the linguistic criticisms that have been raised against
Renfrew’s “Neolithic hypothesis”, this analysis points out a major weakness of his model, it is
the unsuitability of Indo-European reconstructed cultural patterns with the archaeological
cultures he considers as Indo-European. Albeit some aspects of this problem have been
noted by Renfrew himself (Renfrew 1987: 299-300), few scholars have stressed that point in
their critical evaluations. On the contrary, this case-study allows to consider this issue in a
wider perspective by demonstrating how his hypothesis cannot but reach a theoretical and
historical impasse (see also van Berg et al. 2000).
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