Main African Language families, shown above:

Niger–Congo languages

Niger–Congo is a hypothetical language family spoken over the majority of sub-Saharan Africa. It unites the Mande languages, the Atlantic-Congo languages (which share a characteristic noun class system), and possibly several smaller groups of languages that are difficult to classify. If valid, Niger-Congo would be the world’s largest in terms of member languages, the third-largest in terms of speakers, and Africa’s largest in terms of geographical area. It is generally considered to be the world’s largest language family in terms of the number of distinct languages, just ahead of Austronesian, although this is complicated by the ambiguity about what constitutes a distinct language; the number of named Niger–Congo languages listed by Ethnologue is 1,540.” ref

“If valid, it would be the third-largest language family in the world by number of native speakers, comprising around 700 million people as of 2015. Within Niger-Congo, the Bantu languages alone account for 350 million people (2015), or half the total Niger-Congo speaking population. The most widely spoken Niger–Congo languages by number of native speakers are Yoruba, Igbo, Fula, Ewe, Fon, Ga-Dangme, Shona, Sesotho, Xhosa, Zulu, Akan, and Mooré. The most widely spoken by the total number of speakers is Swahili, which is used as a lingua franca in parts of eastern and southeastern Africa. While the ultimate genetic unity of the core of Niger-Congo (called Atlantic-Congo) is widely accepted, the internal cladistic structure is not well established. Other primary branches may include Dogon, Mande, Ijo, Katla and Rashad. The connection of the Mande languages especially has never been demonstrated, and without them, the validity of Niger-Congo family as a whole (as opposed to Atlantic-Congo or a similar subfamily) has not been established. One of the most distinctive characteristics common to Atlantic-Congo languages is the use of a noun-class system, which is essentially a gender system with multiple genders.” ref

“The language family most likely originated in or near the area where these languages were spoken prior to Bantu expansion (i.e. West Africa or Central Africa). Its expansion may have been associated with the expansion of Sahel agriculture in the African Neolithic period, following the desiccation of the Sahara in c. 3500 BCEAccording to Roger Blench (2004), all specialists in Niger–Congo languages believe the languages to have a common origin, rather than merely constituting a typological classification, for reasons including their shared noun-class system, shared verbal extensions and shared basic lexicon. However, there has been active debate for many decades over the appropriate subclassifications of the languages in this language family, which is a key tool used in localising a language’s place of origin. No definitive “Proto-Niger-Congo” lexicon or grammar has been developed for the language family as a whole.” ref

“An important unresolved issue in determining the time and place where the Niger–Congo languages originated and their range prior to recorded history is this language family’s relationship to the Kordofanian languages, now spoken in the Nuba mountains of Sudan, which is not contiguous with the remainder of the Niger-Congo-language-speaking region and is at the northeasternmost extent of the current Niger-Congo linguistic region. The current prevailing linguistic view is that Kordofanian languages are part of the Niger-Congo language family and that these may be the first of the many languages still spoken in that region to have been spoken in the region. The evidence is insufficient to determine if this outlier group of Niger-Congo language speakers represents a prehistoric range of a Niger-Congo linguistic region that has since contracted as other languages have intruded, or if instead, this represents a group of Niger-Congo language speakers who migrated to the area at some point in prehistory where they were an isolated linguistic community from the beginning.” ref

“There is more agreement regarding the place of origin of Benue-Congo, the largest subfamily of the group. Within Benue-Congo, the place of origin of the Bantu languages as well as time at which it started to expand is known with great specificity. Blench (2004), relying particularly on prior work by Kay Williamson and P. De Wolf, argued that Benue-Congo probably originated at the confluence of the Benue and Niger Rivers in central Nigeria. These estimates of the place of origin of the Benue-Congo language family do not fix a date for the start of that expansion, other than that it must have been sufficiently prior to the Bantu expansion to allow for the diversification of the languages within this language family that includes Bantu. The classification of the relatively divergent family of the Ubangian languages, centred in the Central African Republic, as part of the Niger-Congo language family is disputed. Ubangian was grouped with Niger-Congo by Greenberg (1963), and later authorities concurred, but it was questioned by Dimmendaal (2008). The Bantu expansion, beginning around 1000 BCE, swept across much of Central and Southern Africa, leading to the assimilation and extinction of many of the indigenous Pygmy and Bushmen (Khoisan) populations there.” ref

The lexicon of Proto-Niger–Congo (or Proto-Atlantic–Congo) has not been comprehensively reconstructed, although Konstantin Pozdniakov reconstructed the numeral system of Proto-Niger-Congo in 2018. The most extensive reconstructions of lower-order Niger–Congo branches include several reconstructions of Proto-Bantu, which has consequently had a disproportionate influence on conceptions of what Proto-Niger-Congo may have been like. The only stage higher than Proto-Bantu that has been reconstructed is a pilot project by Stewart, who since the 1970s has reconstructed the common ancestor of the Potou-Tano and Bantu languages, without so far considering the hundreds of other languages which presumably descend from that same ancestor.” ref

Over the years, several linguists have suggested a link between Niger-Congo and Nilo-Saharan, probably starting with Westermann’s comparative work on the “Sudanic” family in which ‘Eastern Sudanic‘ (now classified as Nilo-Saharan) and ‘Western Sudanic‘ (now classified as Niger-Congo) were united. Gregersen (1972) proposed that Niger-Congo and Nilo-Saharan be united into a larger phylum, which he termed Kongo-Saharan. His evidence was mainly based on the uncertainty in the classification of Songhay, morphological resemblances, and lexical similarities. A more recent proponent was Roger Blench (1995), who puts forward phonological, morphological and lexical evidence for uniting Niger-Congo and Nilo-Saharan in a Niger-Saharan phylum, with special affinity between Niger-Congo and Central Sudanic. However, fifteen years later his views had changed, with Blench (2011) proposing instead that the noun-classifier system of Central Sudanic, commonly reflected in a tripartite generalsingulativeplurative number system, triggered the development or elaboration of the noun-class system of the Atlantic-Congo languages, with tripartite number marking surviving in the Plateau and Gur languages of Niger-Congo, and the lexical similarities being due to loans.” ref


Bantu is a general term for over 400 different ethnic groups in Africa, from Cameroon to South Africa, united by a common language family (the Bantu languages) and in many cases common customs. “Bantu” means “people” in many Bantu languages. Before the Bantu, the southern half of Africa is believed to have been populated by Khoisan speaking people, today occupying the arid regions around the Kalahari and a few isolated pockets in Tanzania. Pygmies inhabited central Africa, whereas Cushites and other people speaking Afro-Asiatic languages inhabited north-eastern and northern Africa. Northwestern Africa, the Sahara, and the Sudan were inhabited by people speaking Mande and Atlantic languages (such as the Fulani and Wolof) and other people speaking Nilo-Saharan languages.” ref

“The expansion of Bantu language–speaking peoples from the Cameroon/Nigeria border region throughout much of sub-Saharan Africa beginning roughly 3500 years before present (B.P.) radically reshaped the genetic structure of the continent and led to extensive admixture between migrants and local populations.” ref 


“The Bantu migration from their origins in southern West Africa saw a gradual population movement sweep through the central, eastern, and southern parts of the continent starting in the mid-2nd millennium BCE and finally ending before 1500 CE.” ref

“The impact of the Bantu expansion on pre-existing hunter-gatherer communities was also appreciable. The contribution of Bantu-speaking peoples to the male-specific gene pool of the Pygmies is >50%, and a similar degree of admixture is detected also in the Khoisan-speaking !Kung (45%) and Khwe (58%). These Y-chromosome data agree with mtDNA data showing a higher “Bantu component” in the Khwe than in the !Kung, and they also correlate with the physical appearance of the former. However, the impact of the Bantu on the hunter-gatherer communities could have been less extreme in other southern African regions, as is possibly indicated by the 17% of Bantu chromosomes observed in the composite Khoisan sample analyzed.” ref

“Surprisingly, the ancient DNA sequenced from the four children – one pair buried 8,000 years ago, the other 3,000 years ago – reveals ancestry very different from that of most Bantu-speakers today. The research team sequenced DNA from four children buried 8,000 and 3,000 years ago at Shum Laka in Cameroon. Shum Laka is a rock shelter located in the ‘Grassfields’ region of Cameroon, a place long pinpointed by linguists as the probable cradle of Bantu languages, a widespread and diverse group of languages spoken by more than a third of Africans today.” ref

“Linguists, archaeologists and geneticists have been studying the origin and spread of Bantu languages for decades, and the Grassfields region is key to this question,” said Mary Prendergast, Ph.D., a professor of anthropology and chair of humanities at Saint Louis University’s campus in Madrid, and a co-supervising author of the study. “The consensus is that the Bantu language group originated in west-central Africa, before spreading across the southern half of the continent after about 4,000 years ago.” This expansion is thought to be the reason why most people from central, eastern, and southern Africa are genetically closely related to each other and to West Africans.” ref

African Bantu mythology

“The nature of the supreme and highest God of all gods and deities is often only vaguely defined or even lacking, although he may be associated with the Sun, or the oldest of all ancestors, or have other specifications.” ref

MARK_OLOO_ @MK_OL_ Melophile, Physicist, Sapiophile. Nairobi, Kenya – Am a bantu. Interesting fact, the bantu has many tribes with their unique language. So many languages.

My response, I enjoy learning about how culture evolves and changes. I think it interesting to learn language migrations like that of Bantu.

MARK_OLOO_ – The coastal bantus of kenya intermarried with the arabs long ago & their union of culture and language brought about kiswahili language spoken by the swahili people.

My response, That is interesting, do they share any similar religion beliefs from this interaction?

MARK_OLOO_ – They have they own genesis story & each tribe has it’s own version of the genesis of life. For example the maasai people are bantus who believed their first ancestors descended from heaven with a ladder.

My response, Do you feel Bantu religion involves shamanism? Some people think so others question this.

MARK_OLOO_ – Traditionally the bantu had rain makers medicine men & religious leaders as well as a council of elders who governed with their great wisdom. They also believed in witchcraft and anyone suspected of practicing dark magic was banished from the community to the forest to be eaten by predatory wildlife.

My response, Did people who did light or dark magic have the same or different names or just different behaviors under the same name?

MARK_OLOO_ – Rain makers prayed for rain during prolonged droughts, healers or medicine men had expertise in herbs and had magical powers too. The healer is called mganga (kiswahili) & a sorcerer/witch is mchawi(witch) also kiswahili.

My response, In some cultures a shaman and a sorcerer are similar with shamans helping the people and sorcerers working for governments or elites. I think Bantu involved Animism and Totemism and some version of shamanism as well but under different names but some similar stuff to shamanism but wanted to see what you thought.

(2002) “The shaman is, above all, a connecting figure, bridging several worlds for his people, traveling between this world, the underworld, and the heavens. He transforms himself into an animal and talks with ghosts, the dead, the deities, and the ancestors. He dies and revives. He brings back knowledge from the shadow realm, thus linking his people to the spirits and places which were once mythically accessible to all.–anthropologist Barbara Meyerhoff” ref

Ngoma drums

John Hoopes (Department of Anthropology, University of Kansas), who Graham Hancock thinks is “the most vehement and insulting of all archaeologists” and I think is great, addresses Pseudoarchaeology, Pseudohistory, and Pseudoscience


 John Hoopes @KUHoopes a professional archaeologist and professor in a privet message said to me, “There are good reasons to suspect that Siberian shamanism was not so much an ancient, Ice Age tradition as an echo of practices in Neolithic and urban, Bronze Age China to the south. The spread of what’s labeled “shamanism” for some societies (and not others) and the variety of practices associated with it are two different things. Look into Ngoma and tell me it’s not basically the same category. Ngoma means “drum,” but it also refers to the uses of drumming.”

My response, I don’t see things this way, Siberian shamanism seems present around 24,000 years ago but the first shaman was in Europe earlier, to me. Yes, Ngoma seems related to a version of shamanism, but more related to animism and totemism relates to the spread of Bantu, likely. Ngoma are musical instruments used by certain Bantu populations of Africa.

Ngoma (also called engoma or ng’oma or ingoma) are musical instruments used by certain Bantu populations of Africa. Ngoma is derived from the Kongo word for “drum”. Different Bantu-inhabited regions have their own traditions of percussion, with different names for their instruments. In Kikongo, “ngoma” is used by extension to signify specific dances, social occasions, and rhythms. In Swahili, Ngoma music is used to describe music, dance, instruments including the drums, and events together as a joint cultural practice.” ref

“The ngoma drum is known as engoma throughout the African Great Lakes region. In Swahili, ngoma resulted because of unease in pronouncing engoma by dropping the syllable e. The Banyankore hold drums in high regard; especially the royal drums headed by Bagyendanwa, without which a prince never laid claim to kingship.” ref

“The Baganda of Uganda have a special relationship with ngoma drums, so much so that it is thought by many people that theirs is the country where this type of drum actually originated. The Baganda are fondly thought of as the children of Ngoma. The ngoma is used for communication and celebration and is also a symbol of authority. Ngoma is also used for storytelling.” ref

“The ngoma are made of wood, which is covered with cow skin pegged on both ends, although you’ll also find tourist versions of these drums covered with zebra skins. Typically, they are played in groups of seven drums, each drum having its own voice and function within the ensemble. Another popular configuration is made with at least four drums. Each of these drums are treated as individuals, thus they each have a specific name.” ref

“Throughout Central and South Africa, ngoma ceremonies are used to assist in healing during ceremonies. The rituals involve rhythmic music and dance, and can result in “stress reduction, social support, support of prosocial behaviors, psychodynamic growth, and placebo effect”. Ngoma often serves as a tool to unify the tribe, and assist in health or life transitions and a way to communicate to the spirits. The ngoma drum is also used in Zimbabwe, mainly for traditional dances and celebrations.” ref

“Ust’-Ishim man is the term given to the 45,000-year-old remains of one of the early modern humans to inhabit western Siberia. He belonged to mitochondrial DNA haplogroup R*, differing from the root sequence of R by a single mutation. Ust’-Ishim man belongs to Y-DNA haplogroup K2. The two subclades of K2 are K2a and K2b. Haplogroup K is believed to have originated in the mid-Upper Paleolithic. It is the most common subclade of haplogroup U8b. The haplogroup U8b’s most common subclade is haplogroup K, and makes up a sizeable fraction of European and West Asian mtDNA lineages.” refrefref

“Both of these haplogroups and descendant subclades are now found among populations throughout Eurasia, Oceania, and The Americas, although no direct descendants of Ust Ishim man’s specific lineages are known from modern populations. Examination of the sequenced genome indicates that Ust’-Ishim man lived at a point in time (270,000 to 45,000 years ago) between the first wave of anatomically modern humans that migrated out of Africa and the divergence of that population into distinct populations, in terms of autosomal DNA in different parts of Eurasia. Consequently, Ust’-Ishim man is not more closely related to the first two major migrations of Homo Sapiens eastward from Africa into Asia: a group that migrated along the coast of South Asia, or a group that moved north-east through Central Asia. When compared to other ancient remains, Ust’-Ishim man is more closely related, in terms of autosomal DNA to Tianyuan man, found near Beijing and dating from 42,000 to 39,000 years ago; Mal’ta boy (or MA-1), a child who lived 24,000 years ago along the Bolshaya Belaya River near today’s Irkutsk in Siberia, or; La Braña man – a hunter-gatherer who lived in La Braña (modern Spain) about 8,000 years ago.” ref

“Ust’-Ishim was equally related to modern East Asians, Oceanians, and West Eurasian populations, such as the ancient Europeans. Modern Europeans are more closely related to other ancient remains. “The finding that the Ust’-Ishim individual is equally closely related to present-day Asians and to 8,000- to 24,000-year-old individuals from western Eurasia, but not to present-day Europeans, is compatible with the hypothesis that present-day Europeans derive some of their ancestry from a population that did not participate in the initial dispersals of modern humans into Europe and Asia.”In a 2016 study, modern Tibetans were identified as the modern population that has the most alleles in common with Ust’-Ishim man. According to a 2017 study, “Siberian and East Asian populations shared 38% of their ancestry” with Ust’-Ishim man. A 2021 study found that “the Ust’Ishim and Oase1 individuals showed no more affinity to western than to eastern Eurasian populations, suggesting that they did not contribute ancestry to later Eurasian populations, as previously shown.” ref

Paleolithic Y-chromosomal haplogroups by chronological period

  • Proto-Aurignacian (47,000 to 43,000 years before present; eastern Europe): F
  • Aurignacian Culture (43,000 to 28,000 ybp ; all ice-free Europe): CT, C1a, C1b, I
  • Gravettian Culture (31,000 to 24,000 ybp ; all ice-free Europe): BT, CT, F, C1a2
  • Epiravettian Culture (22,000 to 8,000 ybp ; Italy): R1b1a
  • Magdalenian Culture 17,000 to 12,000 ybp ; Western Europe): IJK, I
  • Epipaleolithic France (13,000 to 10,000 ybp): I
  • Azilian Culture (12,000 to 9,000 ybp ; Western Europe): I2 ref

Paleolithic mitochondrial haplogroups by chronological period

  • Proto-Aurignacian (47,000 to 43,000 years before present ; eastern Europe): N, R*
  • Aurignacian Culture (43,000 to 28,000 ybp ; all ice-free Europe): M, U, U2, U6
  • Gravettian Culture (31,000 to 24,000 ybp ; all ice-free Europe): M, U, U2’3’4’7’8’9, U2 (x5), U5 (x5), U8c (x2)
  • Solutrean Culture (22,000 to 17,000 ybp ; France, Spain): U
  • Epiravettian Culture (22,000 to 8,000 ybp ; Italy): U2’3’4’7’8’9, U5b2b (x2)
  • Magdalenian Culture 17,000 to 12,000 ybp ; Western Europe): R0, R1b, U2’3’4’7’8’9, U5b (x2), U8a (x5)
  • Epipaleolithic France (13,000 to 10,000 ybp): U5b1, U5b2a, U5b2b (x2)
  • Epipaleolithic Germany (13,000 to 11,000 ybp): U5b1 (x2)
  • Azilian Culture (12,000 to 9,000 ybp ; Western Europe): U5b1h ref

Mesolithic Y-chromosomal haplogroups by country

  • Ireland: I2a1b, I2a2
  • Britain: IJK, I2a2 (x2)
  • France: I (x3), I2a1b2
  • Luxembourg: I2a1b
  • Germany: I2a2a
  • Spain: C1a2
  • Italy: I, I2a2
  • Sweden: I2a1 (x2), I2a1a1a*, I2a1b (x2), I2c2
  • Estonia: R1a-YP1272
  • Latvia: I2a1 (x2), I2a1b, I2a2a1, I2a2a1b (x2), Q1a2, R1b1a1a-P297 (x7)
  • Lithuania: I2a1b, I2a1a2a1a-L233
  • Serbia: I, I2 (x2), I2a1, I2a2, I2a2a-M223, I2a2a-Z161 (x2), R, R1b1a-L794 (x8)
  • Romania: R, R1, R1b
  • Ukraine: IJ, I (x4), I2, I2a1, I2a2, I2a2a, I2a2a1b1-L702 (x2), R1a, R1b1a-L794
  • Russia: J, R1a1* (x3), R1a1-YP1301, R1b1a, R1b1a1a-P297 ref

Mesolithic mitochondrial haplogroups by country

Note that the very late Mesolithic Pitted Ware culture (c. 3200–2300 BCE) in Sweden is listed separately as it is possible that intermarriages with Neolithic or Chalcolithic neighbors took place.

  • Croatia: U5b2a5
  • France: U5a2 (x2), U5b1, U5b1b
  • Germany, Luxembourg: U2e, U4, U5a, U5a2c (x2), U5a2c3, U5b (x2), U5b1a, U5b1d1 (x2), U5b2a2, U5b2c1
  • Greece: K1c (x2)
  • Italy: U5b1
  • Lithuania: U4, U5b (x3)
  • Poland: U5a, U5b (x2), U5b1b
  • Spain: U5b, U5b1, U5b2c1 (x2)
  • Russia: C, C1g, C5d, D, H, U2e, U4 (x3), U4a, U4a1, U5a (x3), U5a1 (x2), U5a1d, T, Z1a (x2)
  • Sweden: U2e1 (x2), U4b1, U5a1 (x3), U5a2, U5a2d (x2)
  • Sweden (Pitted Ware): H, H1f, HV0 (x2), K1a, K1a1 (x3), T2b (x2), U, U4 (x8), U4a1, U4d (x3), U5a, U5a1a’g (x2), U5b (x2), U5b1, U5b2b1a ref

Damien Marie AtHope’s Art

ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref

Here are my thoughts/speculations on where I believe is the possible origin of shamanism, which may have begun sometime around 35,000 to 30,000 years ago seen in the emergence of the Gravettian culture, just to outline his thinking, on what thousands of years later led to evolved Asian shamanism, in general, and thus WU shamanism as well. In both Europe-related “shamanism-possible burials” and in Gravettian mitochondrial DNA is a seeming connection to Haplogroup U. And the first believed Shaman proposed burial belonged to Eastern Gravettians/Pavlovian culture at Dolní Věstonice in southern Moravia in the Czech Republic, which is the oldest permanent human settlement that has ever been found. It is at Dolní Věstonice where approximately 27,000-25,000 years ago a seeming female shaman was buried and also there was an ivory totem portrait figure, seemingly of her.

And my thoughts on how cultural/ritual aspects were influenced in the area of Göbekli Tepe. I think it relates to a few different cultures starting in the area before the Neolithic. Two different groups of Siberians first from northwest Siberia with U6 haplogroup 40,000 to 30,000 or so. Then R Haplogroup (mainly haplogroup R1b but also some possible R1a both related to the Ancient North Eurasians). This second group added its “R1b” DNA of around 50% to the two cultures Natufian and Trialetian. To me, it is likely both of these cultures helped create Göbekli Tepe. Then I think the female art or graffiti seen at Göbekli Tepe to me possibly relates to the Epigravettians that made it into Turkey and have similar art in North Italy. I speculate that possibly the Totem pole figurines seen first at Kostenki, next went to Mal’ta in Siberia as seen in their figurines that also seem “Totem-pole-like”, and then with the migrations of R1a it may have inspired the Shigir idol in Russia and the migrations of R1b may have inspired Göbekli Tepe.

ref, ref, ref

Damien Marie AtHope’s Art

refref, ref

Ancient North Eurasian (ANE)

Ancient Beringian/Ancestral Native American (AB/ANA)

Eastern Hunter-Gatherer (EHG)

Western Hunter-Gatherers (WHG)

Western Steppe Herders (WSH) 

Scandinavian Hunter-Gatherer (SHG)

Early European Farmers (EEF)

Jōmon people (Ainu people OF Hokkaido Island) 

Neolithic Iranian farmers (Iran_N) (Iran Neolithic)

Amur Culture (Amur watershed)

Haplogroup R possible time of origin about 27,000 years in Central Asia, South Asia, or Siberia:

To me, I think there may be some religious transfer from the incoming R haplogroup-related peoples’ religious influence on later Bantu religious beliefs, such as Bantu to me spreading something like the shamanism-totemism-paganism seen in R haplogroup-related peoples then around Africa.


Paleolithic migrations and clusters in Europe:
11,500 years old Shigir Idol (with a style somewhat similar to the pillars at Göbekli Tepe and the Urfa man): ref
11,500/11,000 years old Göbekli Tepe: ref
11,000 years old Urfa man: ref


Are the people in Africa’s R1b European? (R1b-V88)

Haplogroup R1b

“According to ancient DNA studies, most R1a and R1b lineages would have expanded from the Caspian Sea along with the Indo-European languages and shared religious ideas. The Proto-Indo-European religious beliefs includes a number of securely reconstructed deities, since they are both cognates – linguistic siblings from a common origin – and associated with similar attributes and body of myths: such as *Dyḗws Ph₂tḗr, the daylight-sky god; his consort *Dʰéǵʰōm, the earth mother; his daughter *H₂éwsōs, the dawn goddess; his sons the Divine Twins; and *Seh₂ul, a solar goddess. Some deities, like the weather god *Perkʷunos or the herding-god *Péh₂usōn.” ref, ref 

“Haplogroup R1b is the most frequently occurring paternal lineage in Western Europe, as well as some parts of Russia (e.g. the Bashkirs) and pockets of Central Africa (e.g. parts of Chad and among the Chadic-speaking minority ethnic groups of Cameroon). The clade is also present at lower frequencies throughout Eastern Europe, Western Asia, as well as parts of North Africa, South Asia and Central Asia. R1b has two primary branches: R1b1-L754 and R1b2-PH155. R1b1-L754 has two major subclades: R1b1a1b-M269, which predominates in Western Europe, and R1b1b-V88, which is today common in parts of Central Africa.” ref


Basic phylogenetic tree for R1b

R1b1b (R-V88)

“R1b1b (PF6279/V88; previously R1b1a2) is defined by the presence of SNP marker V88, the discovery of which was announced in 2010 by Cruciani et al. Apart from individuals in southern Europe and Western Asia, the majority of R-V88 was found in the Sahel, especially among populations speaking Afroasiatic languages of the Chadic branch.” ref

“Studies in 2005–08 reported “R1b*” at high levels in JordanEgypt and Sudan. Subsequent research by Myres et al. (2011) indicates that the samples concerned most likely belong to the subclade R-V88, which is now concentrated in Sub-Saharan Africa. According to Myres et al. (2011), this may be explained by a back-migration from Asia into Africa by R1b-carrying people. Gonzales et al. (2013), using more advanced techniques, indicate that it is equally probable that V88 originated in Central Africa and spread northward towards Asia. The patterns of diversity in African R1b-V88 did not seem to fit with a movement of Chadic-speaking people from the North, across the Sahara to West-Central Africa, but was compatible with the reverse. An origin of V88 lineages in Central Africa, followed by a migration to North Africa. However, Shriner, D., & Rotimi, C. N. (2018), associate the introduction of R1b into Chad, with the more recent movements of Baggara Arabs.” ref

“D’Atanasio et al. (2018) propose that R1b-V88 originated in Europe about 12,000 years ago and crossed to North Africa by about 8,000 years ago; it may formerly have been common in southern Europe, where it has since been replaced by waves of other haplogroups, leaving remnant subclades almost exclusively in Sardinia. It first radiated within Africa likely between 7 and 8 000 years ago – at the same time as trans-Saharan expansions within the unrelated haplogroups E-M2 and A-M13 – possibly due to population growth allowed by humid conditions and the adoption of livestock herding in the Sahara. R1b-V1589, the main subclade within R1b-V88, underwent a further expansion around 5,500 years ago, likely in the Lake Chad Basin region, from which some lines recrossed the Sahara to North Africa.” ref

“Marcus et al. (2020) provide strong evidence for this proposed model of North to South trans-saharan movement: The earliest basal R1b-V88 haplogroups are found in several Eastern European Hunter Gatherers close to 10,000 years ago. The haplogroup then seemingly further spread with the Neolithic Cardial Ware expansion, which established agriculture in the Western Mediterranean around 7,500 years ago: R1b-V88 haplogroups were identified in ancient Neolithic individuals in central Italy, Iberia and, at a particularly high frequency, in Sardinia. A part of the branch leading to present-day African haplogroups (V2197) is already derived in some of these ancient Neolithic European individuals, providing further support for a North to South trans-saharan movement.” ref

Distribution of R-V88 in Africa Central Sahel Region is 23.0% and in Northern Africa 5.2%

“The Sahel part of Africa includes – from west to east – parts of northern Senegal, southern Mauritania, central Mali, northern Burkina Faso, the extreme south of Algeria, Niger, the extreme north of Nigeria, Cameroon and Central African Republic, central Chad, central and southern Sudan, the extreme north of South Sudan, Eritrea and Ethiopia. As can be seen in the data table, R-V88 is found in northern Cameroon in west central Africa at a very high frequency, where it is considered to be caused by a pre-Islamic movement of people from Eurasia.” ref, ref

Ouldeme people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 95.5%

Mafa people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 87.5%

Mada people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 82.4%

Guiziga people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 77.8%

Guidar people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 66.7%

Moundang people of Cameroon speaking the Niger–Congo and Adamawa languages are R-V88 as high as 66.7%

Daba people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 42.1%

Shuwa Arab people of Cameroon speaking the Semitic and Afro-Asiatic languages are R-V88 as high as 40.0%

Massa people of Cameroon speaking the Chadic and Afro-Asiatic languages are R-V88 as high as 28.6%

Berbers from Siwa people of Egypt speaking the Berber and Afro-Asiatic languages are R-V88 as high as 28.6%

Fali people of Cameroon speaking the the Niger–Congo and Adamawa languages are R-V88 as high as 20.8% ref


“Migration from Siberia behind the formation of Göbeklitepe: Expert states. People who migrated from Siberia formed the Göbeklitepe, and those in Göbeklitepe migrated in five other ways to spread to the world, said experts about the 12,000-year-old Neolithic archaeological site in the southwestern province of Şanlıurfa.“ The upper paleolithic migrations between Siberia and the Near East is a process that has been confirmed by material culture documents,” he said.” ref

“Semih Güneri, a retired professor from Caucasia and Central Asia Archaeology Research Center of Dokuz Eylül University, and his colleague, Professor Ekaterine Lipnina, presented the Siberia-Göbeklitepe hypothesis they have developed in recent years at the congress held in Istanbul between June 11 and 13. There was a migration that started from Siberia 30,000 years ago and spread to all of Asia and then to Eastern and Northern Europe, Güneri said at the international congress.” ref

“The relationship of Göbeklitepe high culture with the carriers of Siberian microblade stone tool technology is no longer a secret,” he said while emphasizing that the most important branch of the migrations extended to the Near East. “The results of the genetic analyzes of Iraq’s Zagros region confirm the traces of the Siberian/North Asian indigenous people, who arrived at Zagros via the Central Asian mountainous corridor and met with the Göbeklitepe culture via Northern Iraq,” he added.” ref

“Emphasizing that the stone tool technology was transported approximately 7,000 kilometers from east to west, he said, “It is not clear whether this technology is transmitted directly to long distances by people speaking the Turkish language at the earliest, or it travels this long-distance through using way stations.” According to the archaeological documents, it is known that the Siberian people had reached the Zagros region, he said. “There seems to be a relationship between Siberian hunter-gatherers and native Zagros hunter-gatherers,” Güneri said, adding that the results of genetic studies show that Siberian people reached as far as the Zagros.” ref

“There were three waves of migration of Turkish tribes from the Southern Siberia to Europe,” said Osman Karatay, a professor from Ege University. He added that most of the groups in the third wave, which took place between 2600-2400 BCE, assimilated and entered the Germanic tribes and that there was a genetic kinship between their tribes and the Turks. The professor also pointed out that there are indications that there is a technology and tool transfer from Siberia to the Göbeklitepe region and that it is not known whether people came, and if any, whether they were Turkish.” ref

“Around 12,000 years ago, there would be no ‘Turks’ as we know it today. However, there may have been tribes that we could call our ‘common ancestors,’” he added. “Talking about 30,000 years ago, it is impossible to identify and classify nations in today’s terms,” said Murat Öztürk, associate professor from İnönü University. He also said that it is not possible to determine who came to where during the migrations that were accepted to have been made thousands of years ago from Siberia. On the other hand, Mehmet Özdoğan, an academic from Istanbul University, has an idea of where “the people of Göbeklitepe migrated to.” ref

“According to Özdoğan, “the people of Göbeklitepe turned into farmers, and they could not stand the pressure of the overwhelming clergy and started to migrate to five ways.” “Migrations take place primarily in groups. One of the five routes extends to the Caucasus, another from Iran to Central Asia, the Mediterranean coast to Spain, Thrace and [the northwestern province of] Kırklareli to Europe and England, and one route is to Istanbul via [Istanbul’s neighboring province of] Sakarya and stops,” Özdoğan said. In a very short time after the migration of farmers in Göbeklitepe, 300 settlements were established only around northern Greece, Bulgaria, and Thrace. “Those who remained in Göbeklitepe pulled the trigger of Mesopotamian civilization in the following periods, and those who migrated to Mesopotamia started irrigated agriculture before the Sumerians,” he said.” ref


“Although human Y chromosomes belonging to haplogroup R1b are quite rare in Africa, being found mainly in Asia and Europe, a group of chromosomes within the paragroup R-P25* are found concentrated in the central-western part of the African continent, where they can be detected at frequencies as high as 95%. Phylogenetic evidence and coalescence time estimates suggest that R-P25* chromosomes (or their phylogenetic ancestor) may have been carried to Africa by an Asia-to-Africa back migration in prehistoric times.” ref

“The Bata, Fali, Fata, Gemjek, Guidar, Giziga, Hurza, Kapsiki, Mada, Mafa, Massa, Matakam, Mofou, Mora, Mousgoum, Muyang, Ouldeme, Podoko, Toupouri people, Vame and Zulgo are all considered Kirdi, due to their resistance to Islam. They speak Chadic and Adamawa languages.” ref 

Kirdi Afracan Religion

“The Kirdi are the many cultures and ethnic groups who inhabit northwestern Cameroon and northeastern Nigeria. The kirdi, in keeping with their traditional practices prior to non-traditional religious beliefs like Christianity or Islam, had practiced pagan beliefs. These beliefs had been identified as monotheistic. The followers of the Fali religion have kept this faith for thousands of years. Their beliefs include that there is a creator god that is omnipotent. This superior overarching character to the Fali and similar branches have dubbed it as Muttaf, although other names have also been adopted for the same general concept.” ref

“As well as the creator god, the Fali believe, there is another by the name of Ona, which has come to signify mother earth. The Ona deity has been used interchangeably with the planet Earth. When the Fali speak of the planet, the soil, the natural resources, and the passing of time, they do so in respect to Ona. Ona, together with Muttaf, is responsible for the creation of all things. These creations credited to the deity known as Muttaf, range from relatives, ancestors, the individual, the natural resources of the Earth, the Earth included, the sky, and everything else. However, Muttaf is not singularly the creator of all things, such as the monotheistic god adopted by Abrahamic religions, but rather they identify him as purely one who is undetectable to human intelligence.” ref 

Fali people

“The Fali people (called the Bana in Nigeria) are any of several small ethnic groups of Africa. The Fali are concentrated in mountainous areas of northern Cameroon, but some also live in northeastern Nigeria. The Fali are sometimes referred to as the Kirdi, meaning “pagan,” a term given by the neighboring Muslim Fulani; after they fought against the jihadists and rejected Islam. Today the Fali in Mubi North Adamawa state are predominantly Christians.

“The original Fali religion is traditional African. It has been identified as monotheistic, involving belief in a creator god, Muttaf, and a mother goddess, Ona, the Earth. Followers of the Fali religion make prayers and offerings to ancestors to intercede with Faw on behalf of the living. The Fali “conceive of Muttaf not only as creator and organizer, but also as a just God who is undepictable by human intelligence.” The religion also includes belief in supernatural beings, including genies, sacred crocodiles, and the black snake, the master of darkness.” ref

Dense sampling of ethnic groups within African countries reveals fine-scale genetic structure and extensive historical admixture

“Abstract: Previous studies have highlighted how African genomes have been shaped by a complex series of historical events. Despite this, genome-wide data have only been obtained from a small proportion of present-day ethnolinguistic groups. By analyzing new autosomal genetic variation data of 1333 individuals from over 150 ethnic groups from Cameroon, Republic of the Congo, Ghana, Nigeria, and Sudan, we demonstrate a previously underappreciated fine-scale level of genetic structure within these countries, for example, correlating with historical polities in western Cameroon. By comparing genetic variation patterns among populations, we infer that many northern Cameroonian and Sudanese groups share genetic links with multiple geographically disparate populations, likely resulting from long-distance migrations. In Ghana and Nigeria, we infer signatures of intermixing dated to over 2000 years ago, corresponding to reports of environmental transformations possibly related to climate change. We also infer recent intermixing signals in multiple African populations, including Congolese, that likely relate to the expansions of Bantu language–speaking peoples.” ref

Supernatural explanations across 114 societies are more common for natural than social phenomena

Abstract: Humans across the globe use supernatural beliefs to explain the world around them. This article explores whether cultural groups invoke the supernatural more to explain natural phenomena (for example, storms, disease outbreaks) or social phenomena (for example, murder, warfare). Quantitative analysis of ethnographic text across 114 geographically and culturally diverse societies found that supernatural explanations are more prevalent for natural than for social phenomena, consistent with theories that ground the origin of religious belief in a human tendency to perceive intent and agency in the natural world. Despite the dominance of supernatural explanations of natural phenomena, supernatural explanations of social phenomena were especially prevalent in urbanized societies with more socially complex and anonymous groups. Our results show how people use supernatural beliefs as explanatory tools in non-industrial societies, and how these applications vary across small-scale communities versus large and urbanized groups.” ref

Bantu expansion

“The Bantu expansion is a hypothesis about the history of the major series of migrations of the original Proto-Bantu-speaking group, which spread from an original nucleus around Central Africa across much of sub-Saharan Africa. In the process, the Proto-Bantu-speaking settlers displaced, eliminated, or absorbed pre-existing hunter-gatherer and pastoralist groups that they encountered.” ref

“The primary evidence for this expansion is linguistic – a great many of the languages which are spoken across sub-Equatorial Africa are remarkably similar to each other, suggesting the common cultural origin of their original speakers. The linguistic core of the Bantu languages, which comprise a branch of the Atlantic-Congo language family, was located in the southern regions of Cameroon. However, attempts to trace the exact route of the expansion, to correlate it with archaeological evidence and genetic evidence, have not been conclusive; thus although the expansion is widely accepted as having taken place, many aspects of it remain in doubt or are highly contested.” ref

“The expansion is believed to have taken place in at least two waves, between about 3,000 and 2,000 years ago (approximately 1,000 BCE to CE 1). Linguistic analysis suggests that the expansion proceeded in two directions: the first went across or along the Northern border of the Congo forest region (towards East Africa), and the second – and possibly others – went south along Africa’s Atlantic coast into what is now the Republic of the Congo, Gabon, Cameroon, Democratic Republic of the Congo, and Angola, or inland along the many south-to-north flowing rivers of the Congo River system. The expansion reached South Africa, probably as early as CE 300.” ref

“The origin or “homeland” of this process is generally believed to be near the border of Nigeria and Cameroon. The 60,000-km2 Mambilla region straddling the borderlands here has been identified as containing remnants of “the Bantu who stayed home” as the bulk of Bantu-speakers moved away from the region. Archaeological evidence from the separate works of Jean Hurault (1979, 1986 & 1988) and Rigobert Tueché (2000) in the region reveals that this region has been inhabited by the same culture for 5 millennia, from 3000 BCE to date. The majority of the groups of the Bamenda highlands (occupied for 2 millennia to date), somewhat south and contiguous with the Mambilla region, have an ancient history of descent from the north in the direction of the Mambilla region.” ref

“Initially, archaeologists believed that they could find archaeological similarities in the region’s ancient cultures that the Bantu-speakers were held to have traversed. Linguists, classifying the languages and creating a genealogical table of relationships, believed they could reconstruct material culture elements. They believed that the expansion was caused by the development of agriculture, the making of ceramics, and the use of iron, which permitted new ecological zones to be exploited. In 1966, Roland Oliver published an article presenting these correlations as a reasonable hypothesis.” ref

“The hypothesized Bantu expansion pushed out or assimilated the hunter-forager proto-Khoisan, who had formerly inhabited Southern Africa. In Eastern and Southern Africa, Bantu speakers may have adopted livestock husbandry from other unrelated Cushitic-and Nilotic-speaking peoples they encountered. Herding practices reached the far south several centuries before Bantu-speaking migrants did. Archaeological, linguistic, genetic, and environmental evidence all support the conclusion that the Bantu expansion was a significant human migration.” ref

“Based on dental evidence, Irish (2016) concluded that the common ancestors of Central African and Proto-Bantu peoples may have originated in the western Southern region of the Sahara, amid the Kiffian period at Gobero, and may have migrated southward, from the Sahara into various parts of central Africa (e.g. Cameroon, Gabon, Central African Republic), as a result of desertification of the Green Sahara in 7000 BCE. From Cameroon, agricultural Proto-Bantu peoples began to migrate, and amid migration, diverged into East Bantu peoples (e.g., Democratic Republic of Congo) and West Bantu peoples (e.g. Congo, Gabon) between 2500 BC and 1200 BCE.” ref

Pre-expansion-era demography

Before the expansion of Bantu-speaking farmers, Central, Southern, and Southeast Africa was populated by Pygmy foragers, Khoisan-speaking hunter-gatherersNilo-Saharan-speaking herders, and Cushitic-speaking pastoralists. It is thought that Central African Pygmies and Bantus branched out from a common ancestral population c. 70,000 years ago. Many Batwa groups speak Bantu languages; however, a considerable portion of their vocabulary is not Bantu in origin. Much of this vocabulary is botanical, deals with honey collecting, or is otherwise specialised for the forest and is shared between western Batwa groups. It has been proposed that this is the remnant of an independent western Batwa (Mbenga or “Baaka”) language.” ref

“Before the Bantu expansion, Khoisan-speaking peoples inhabited Southern Africa. Their descendants have largely mixed with other peoples and adopted other languages. A few still live by foraging often supplemented by working for neighboring farmers in the arid regions around the Kalahari desert, while a larger number of Nama continue their traditional subsistence by raising livestock in Namibia and adjacent South Africa. Prior to the arrival of Bantus in Southeast Africa, Cushitic-speaking peoples had migrated into the region from the Ethiopian Highlands and other more northerly areas. The first waves consisted of Southern Cushitic speakers, who settled around Lake Turkana and parts of Tanzania beginning around 5,000 years ago. Many centuries later, around CE 1000, some Eastern Cushitic speakers also settled in northern and coastal KenyaKhoisan-speaking hunter-gatherers also inhabited Southeast Africa before the Bantu expansion. Nilo-Saharan-speaking herder populations comprised a third group of the area’s pre-Bantu expansion inhabitants.” ref

The Expansion

Linguistic, archeological and genetic evidence indicates that during the course of the Bantu expansion, “independent waves of migration of western African and East African Bantu-speakers into southern Africa occurred.” In some places, genetic evidence suggests that Bantu language expansion was largely a result of substantial population replacement. In other places, Bantu language expansion, like many other languages, has been documented with population genetic evidence to have occurred by means other than complete or predominant population replacement (e.g. via language shift and admixture of incoming and existing populations).” ref

“For example, one study found this to be the case in Bantu language speakers who are African Pygmies or are in Mozambique, while another population genetic study found this to be the case in the Bantu language-speaking Lemba of Southern Africa. Where Bantu was adopted via language shift of existing populations, prior African languages were spoken, probably from African language families that are now lost, except as substrate influences of local Bantu languages (such as click sounds in local Bantu languages). However, Manfred K. H. Eggert stated that “the current archaeological record in the Central African rainforest is extremely spotty and consequently far from convincing so as to be taken as a reflection of a steady influx of Bantu speakers into the forest, let alone movement on a larger scale.” ref

3000 BCE to CE 500 

“It seems likely that the expansion of the Bantu-speaking people from their core region in West Africa began around 4000–3500 BCE. Although early models posited that the early speakers were both iron-using and agricultural, definitive archaeological evidence that they used iron does not appear until as late as 400 BCE, though they were agricultural. The western branch, not necessarily linguistically distinct, according to Christopher Ehret, followed the coast and the major rivers of the Congo system southward, reaching central Angola by around 500 BCE.” ref

“It is clear that there were human populations in the region at the time of the expansion, and pygmies are their closest living relatives. However, mtDNA genetic research from Cabinda suggests that only haplogroups that originated in West Africa are found there today, and the distinctive L0 of the pre-Bantu population is missing, suggesting that there was a complete population replacement. In South Africa, however, a more complex intermixing could have taken place. Further east, Bantu-speaking communities had reached the great Central African rainforest, and by 500 BCE, pioneering groups had emerged into the savannas to the south, in what are now the Democratic Republic of Congo, Angola, and Zambia.” ref

“Another stream of migration, having moved east by 3,000 years ago (1000 BCE), was creating a major new population center near the Great Lakes of East Africa, where a rich environment supported a dense population. The Urewe culture dominated the Great Lakes region between 650 BCE and 550 BCE. It was one of Africa’s oldest iron-smelting centers. By the first century BCE, Bantu-speaking communities in the great lakes region developed iron forging techniques that enabled them to produce carbon steel.” ref

“Movements by small groups to the southeast from the Great Lakes region were more rapid, with initial settlements widely dispersed near the coast and near rivers, due to comparatively difficult farming conditions in areas farther from water. Archaeological findings have shown that by 100 BCE to 300 CE, Bantu-speaking communities were present at the coastal areas of Misasa in Tanzania and Kwale in Kenya. These communities also integrated and intermarried with the communities already present at the coast. Between 300 CE to 1000 CE, through participation in the long-existing Indian Ocean trade route, these communities established links with Arabian and Indian traders, leading to the development of the Swahili culture. Other pioneering groups had reached modern KwaZulu-Natal in South Africa by CE 300 along the coast, and the modern Limpopo Province (formerly Northern Transvaal) by CE 500.” ref

From the 11th century to 17th century

“Between the 11th and 16th centuries, powerful Bantu-speaking states on a scale larger than local chiefdoms began to emerge. Notable early kingdoms include the Kingdom of the Kongo in present-day Angola and the Democratic Republic of the Congo, the Bunyoro Kitara Kingdom in the Great Lakes region, the Kingdom of Mapungubwe (c.1075–c.1220) in present day South Africa, and the Zambezi River, where the Monomatapa kings built the Great Zimbabwe complex. The Swahili city-states were also established early in this period. These include sultanates based at Lamu, Mombasa, Kilwa, Pate, and Malindi.” ref

“The Swahili traded with the inland kingdoms, including Great Zimbabwe. Such processes of state-formation occurred with increasing frequency from the 16th century onward. They likely resulted from denser population, which led to more specialized divisions of labor, including military power, while making outmigration more effortful. Other factors promoting state-formation were increased trade among African communities and with European and Arab traders on the coasts, technological innovations in economic activity, and new techniques in the political-spiritual ritualization of royalty as the source of national strength and health. Other inland centers established during this phase of expansion include Bigo bya Mugenyi in Uganda, Thimlich Ohinga in Kenya, and the Kweneng’ Ruins in South Africa.” ref

“The Bantu languages (English: UK: /ˌbænˈt/, US: /ˈbænt/ Proto-Bantu: *bantʊ̀) are a language family of about 600 languages that are spoken by the Bantu peoples of Central, Southern, Eastern and Southeast Africa. They form the largest branch of the Southern Bantoid languages. The total number of Bantu languages is estimated at between 440 and 680 distinct languages, depending on the definition of “language” versus “dialect”. Many Bantu languages borrow words from each other, and some are mutually intelligible.” ref

“The total number of Bantu speakers is estimated to be around 350 million in 2015 (roughly 30% of the population of Africa or 5% of the world population). Bantu languages are largely spoken southeast of Cameroon, and throughout Central, Southern, Eastern, and Southeast Africa. About one-sixth of Bantu speakers, and one-third of Bantu languages, are found in the Democratic Republic of the Congo. The most widely spoken Bantu language by number of speakers is Swahili, with 16 million native speakers and 80 million L2 speakers (2015). Most native speakers of Swahili live in Tanzania, where it is a national language, while as a second language it is taught as a mandatory subject in many schools in East Africa, and is a lingua franca of the East African Community.” ref

“Other major Bantu languages include Zulu with 12 million speakers (South Africa and Zimbabwe), Xhosa with 8.2 million speakers, and Shona with less than 10 million speakers (if Manyika and Ndau are included). Zimbabwe has Kalanga, Matebele, Nambiya and Zulu speakers. Ethnologue separates the largely mutually intelligible Kinyarwanda and Kirundi, which together have 20 million speakers. The similarity among dispersed Bantu languages had been observed as early as the 17th century. The term Bantu as a name for the group was coined (as Bâ-ntu) by Wilhelm Bleek in 1857 or 1858, and popularized in his Comparative Grammar of 1862. He coined the term to represent the word for “people” in loosely reconstructed Proto-Bantu, from the plural noun class prefix *ba- categorizing “people”, and the root *ntʊ̀- “some (entity), any” (e.g. Zulu umuntu “person”, abantu “people”).” ref

“There is no indigenous term for the group, as Bantu-speaking populations refer to themselves by their endonyms, but did not have a concept for the larger ethno-linguistic phylum. Bleek’s coinage was inspired by the anthropological observation of groups frequently self-identifying as “people” or “the true people” (as is the case, for example, with the term Khoikhoi, but this is a kare “praise address” and not an ethnic name). The term narrow Bantu, excluding those languages classified as Bantoid by Guthrie (1948), was introduced in the 1960s. The prefix ba- specifically refers to people. Endonymically, the term for cultural objects, including language, is formed with the ki- noun class (Nguni ísi-), as in KiSwahili (Swahili language and culture), IsiZulu (Zulu language and culture) and KiGanda (Ganda religion and culture).” ref

“In the 1980s, South African linguists suggested referring to these languages as KiNtu. The word kintu exists in some places, but it means “thing”, with no relation to the concept of “language”. In addition, delegates at the African Languages Association of Southern Africa conference in 1984 reported that, in some places, the term Kintu has a derogatory significance. This is because kintu refers to “things” and is used as a dehumanizing term for people who have lost their dignity. In addition, Kintu is a figure in some mythologies. In the 1990s, the term Kintu was still occasionally used by South African linguists. But in contemporary decolonial South African linguistics, the term Ntu languages is used.” ref

Bantu Religion?

While most Bantu are Muslim, a small percentage follow traditional African religion or Christianity. While Bantu religion has many diversities … its most widespread features are the following: a great concern for ancestral spirits, who constitute the principle guardians of morality (so that some would describe its predominant characteristic as ‘ancestralism’), a fear of witchcraft and a belief in one supreme God who, while seldom fairly described as otiose, is hardly ever the recipient of much public worship.” ref, ref

Bantu mythology

Bantu tradition is the system of beliefs and legends of the Bantu people of Africa. Although Bantu peoples account for several hundred different ethnic groups, there is a high degree of homogeneity in Bantu cultures and customs, just as in Bantu languagesThe phrase “Bantu tradition” usually refers to the common, recurring themes that are found in all, or most, Bantu cultures across AfricaThe traditional beliefs and practices of African people are highly diverse beliefs that include various ethnic religions. Generally, these traditions are oral rather than scriptural and passed down from one generation to another through folk tales, songs, and festivals, include belief in an amount of higher and lower gods, sometimes including a supreme creator or force, belief in spirits, veneration of the dead, use of magic and traditional African medicine.” ref

“Most religions can be described as animistic with various polytheistic and pantheistic aspects. Animism builds the core concept of the Bantu religious traditions, similar to other traditional African religions. This includes the worship of tutelary deities, nature worship, ancestor worship and the belief in an afterlife. While some religions adopted a pantheistic worldview, most follow a polytheistic system with various gods, spirits and other supernatural beings. Traditional African religions also have elements of fetishism, shamanism and veneration of relics, and have a high complexity, comparable to Japanese Shinto or Hinduism.” ref

“The nature of the supreme and highest God of all gods and deities is often only vaguely defined or even lacking, although he may be associated with the Sun, or the oldest of all ancestors, or have other specifications. Most names of various deities include the Bantu particle ng (nk); some examples are Nzambi Mpungu (Bakongo), Mulungu (Wayao, Chewa, Akamba and others), Unkulunkulu (AmaZulu), Gulu (Baganda), Muluku (Makua), Mungu (WaSwahili), Mukuru (OvaHerero and OvaHimba), Nyambe (Bassa), Kibumba (Basoga), Imana (Banyarwanda and Barundi), Modimo (Basotho and Batswana), Ruhanga (Banyoro and Banyankole), and Ngai (Akamba, Agikuyu and other groups). In many traditions the gods are supposed to live in the skies; there are also traditions that locate them on some high mountain, for example the Kirinyaga mountain – Mt. Kenya, for Kikuyu people, which is comparable to other traditional religions around the world.” ref

“It is suggested that most ancient traditional African religions, like most other indigenous folk religions around the world, were strictly polytheistic and lacked the belief in monotheistic concepts, such as a single supreme creator god. Native African religions are centered on ancestor veneration, the belief in a spirit world, supernatural beings and free will (unlike the later developed concept of faith). Deceased humans (and animals or important objects) still exist in the spirit world and can influence or interact with the physical world. Polytheism was widespreaded in most of ancient African and other regions of the world, before the introduction of Islam, Christianity, and Judaism. High gods, along with other more specialized deities, ancestor spirits, territorial spirits, and beings, are a common theme among traditional African religions, highlighting the complex and advanced culture of ancient Africa.” ref

Nigerian American professor of indigenous African religions at Harvard University, Jacob Olupona described the Bantu mythology to be part of the many traditional African traditions, which are complex animistic religious traditions and beliefs of the African people before the Christian and Islamic “colonization” of Africa. Ancestor veneration has always played a “significant” part in the traditional African cultures and may be considered as central to the African worldview. Ancestors (ancestral ghosts/spirits) are an integral part of reality.” ref

“The ancestors are generally believed to reside in an ancestral realm (spiritworld), while some believe that the ancestors became equal in power to deities found in African traditions.

The defining line between deities and ancestors is often contested, but overall, ancestors are believed to occupy a higher level of existence than living human beings and are believed to be able to bestow either blessings or illness upon their living descendants. Ancestors can offer advice and bestow good fortune and honor to their living dependents, but they can also make demands, such as insisting that their shrines be properly maintained and propitiated. A belief in ancestors also testifies to the inclusive nature of traditional African spirituality by positing that deceased progenitors still play a role in the lives of their living descendants.” ref

“Olupona rejects the western/Islamic definition of Monotheism and says that such concepts could not reflect the complex African traditions and are too simplistic. While some traditions have a supreme being (next to other deities), others have not. Monotheism does not reflect the multiplicity of ways that the traditional African spirituality has conceived of deities, gods, and spirit beings. He summarizes that traditional African religions are not only religions, but a worldview, a way of life. Followers of traditional African religions pray to various spirits as well as to their ancestors.” ref 

“This includes also nature, elementary and animal spirits. The difference between powerful spirits and gods is often minimal. Most west African societies believe in several “high gods” and a large amount of lower gods and spirits. There are also some religions with a single supreme being (Chukwu, Nyame, Olodumare, Ngai, Roog, etc.). Some recognize a dual god and goddess such as Mawu-LisaThe traditional ways of Bantu belief systems has been modified, to various degrees and in various ways, by the advent of Christianity (or Islam), as the God of Christians and Muslims has been equated to the Bantu supreme deity.” ref

Bantu Religion Creation

While in Bantu mythology the universe and the animals are eternal, so that there are no creation myths about their origin. In many Bantu myths, the first man was born from a plant: for example, he came from phragmites reeds in, and from a “Omumborombonga” tree in Herero mythology. Other traditions have the first men came out of a cave or a hole in the ground. It can be noted that, as is the case with many mythologies, Bantu mythologies about the creation of man are often limited to describing their own origins, rather than those of all of humanity. For example, most Bantu peoples that coexist with bushmen do not include these in their creation myths (i.e., bushmen , animals and the rest of humanity, to be a part of the eternal universe rather than a part of the specific group or people).” ref

Bakongo Creation

“According to researcher Molefi Kete Asante, “Another important characteristic of Bakongo cosmology is the sun and its movements. The rising, peaking, setting, and absence of the sun provide the essential pattern for Bakongo religious culture. These “four moments of the sun” equate with the four stages of life: conception, birth, maturity, and death. For the Bakongo, everything transitions through these stages: planets, plants, animals, people, societies, and even ideas. This vital cycle is depicted by a circle with a cross inside. In this cosmogram or dikenga, the meeting point of the two lines of the cross is the most powerful point and where the person stands.” ref

The Bakongo believe that in the beginning, there was only a circular void, called mbûngi, with no life. Nzambi Mpungu summoned a spark of fire, or Kalûnga, that grew until it filled the mbûngi. When it grew too large, Kalûnga became a great force of energy and unleashed heated elements across space, forming the universe with the sun, stars, planets, etc. Because of this, kalûnga is seen as the origin of life and a force of motion. The Bakongo believe that life requires constant change and perpetual motion. Nzambi Mpunga is also referred to as Kalûnga, the God of change. Similarities between the Bakongo belief of Kalûnga and the Big Bang Theory have been studied.” ref

“The nature of Kalûnga is also spiritual. As Kalûnga filled mbûngi, it created an invisible line that divided the circle in half. The top half represents the physical world, or Ku Nseke, while the bottom half represents the spiritual world of the ancestors, known as Ku Mpèmba. The Kalûnga Line separates these two worlds, and all living things exists on one side or another. After creation, the line became like a river, carrying people between the worlds at birth and death. Then the process repeats and a person is reborn. Together, Kalûnga and the mbûngi circle form the Yowa or Dikenga Cross. The four corners of the cross are believed to represent the four moments of the sun: Musoni Time, when the Kalûnga begot the universe; Kala Time, when biological life began; Tukula Time, when animals were created on Earth; and Luvemba Time when Manhûga, the ancestor of all humans, lived on Earth.” ref

“Relating to the creation of a Bakongo person, or muntu, the four moments of the sun also play a role in their development. Musoni is the time when a muntu is conceived both in the spiritual realm and in the womb of a Bakongo woman. Kala is the time when a muntu is born into the physical world. This time is also seen as the rise of the sun. Tukula is the time of maturity, where a muntu learns to master all aspects of life from spirituality to purpose to personality. The last time is Luvemba, when a muntu physically dies and enters the spiritual world, or Nu Mpémba, with the ancestors, or bakulu. Because Bakongo people have a “dual soul-mind,” or mwèla-ngindu, they are able to exist and live in both realms during the different moments of their lives. Even while in Nu Mpémba, a muntu still lives a full life as they prepare for Kala time once again.” ref


Most Bantu cultures have legends and myths about the origin of death. According to one myth, a chameleon was sent to announce to men that they would never die. The chameleon went on his mission, but he walked slowly and stopped along the way to eat. Some time after the chameleon had left, a lizard went to announce to men that they would die. Being much quicker than the chameleon, the lizard arrived first, thus establishing the mortal nature of man. The Baganda in central Uganda believe that Walumbe—one of the three sons of the god of heaven, who escaped heaven and was thrown into an abyss by his brother—still takes the souls of the Baganda.” ref

“Traditional African religions generally believe in an afterlife seen in the way most of the tribes conduct their burials. Practices like burying the dead at midday so they could make it to the other world before night were common but have been left majorly to the rural areas. Some tribes carried out ceremonies where they would send the dead with messages to the other world. Ancestors were believed to be in direct communication with the gods and sacrifices were made to them to plead on behalf of the people. Ancient Bantu religious beliefs have been left to undeveloped or rural areas. In some countries medicine men, the priests of ancient Africa, are looked at with scorn. This is attributed to the influence of religions like Islam and Christianity that prohibit witchcraft. Ancestor worship is an important basic concept in most African religions. Some African religions adopted different views through the influence of religions like Christianity and Islam.” ref


“In most African cultures, including Bantu cultures, veneration of the dead plays a prominent role. The spirits of the dead are believed to linger around and influence the world of the living. This spiritual existence is usually not considered eternal; the spirits of the dead live on as long as there is someone who remembers them. As a consequence, kings and heroes, who are celebrated by oral tradition, live for centuries, while the spirit of common people may vanish in the turn of a few generations. The dead communicate with the living in different ways; for example, they talk to them in dreams, send omens, or can be addressed by specially gifted seers. If they take any visible shape, it is often that of some animal (most likely a snake, a bird or a mantis).” ref

“The living, through clairvoyants and seers, may address the dead in order to receive advice or ask for favors. If a spirit takes offence in something done by a living person, he may cause illness or misfortune to that person; in that case, a clairvoyant may help that person to amend his mistake and pacify the angry dead. Catastrophes, such as famine or war, may be the consequence of serious misbehavior of the whole community. As is the case with other mythologies, Bantu cultures often locate the world of the dead underground. Many Bantu cultures have myths and legends about living people that somehow manages to enter the world of the dead (kuzimu in Swahili); this may happen by chance to someone who is trying to hunt a porcupine or other animal inside its burrow. Some legends are about heroes who willingly enter the underground world in some kind of quest; examples are Mpobe (in Baganda mythology) and Uncama (Zulu mythology).” ref

“While Bantu cultures also believe in other spirits than those of the dead (for example, spirits of nature such as “Mwenembago”, “the lord of the forest”, in Zaramo mythology), these play a much lesser role. In many cases, they were originally the spirits of dead people. One finds here and there traces of belief in a race of Heaven dwellers distinct from ordinary mortals. For instance, they are sometimes said to have tails.” ref


“Bantu mythologies often include monsters, referred to as amazimu in isiZulu and Chewa language and madimo, madimu, zimwi in other languages. In English translations of Bantu legends these words are often translated into “ogre” or most commonly “(Spirits)”, as one of the most distinctive traits of such monsters is that of being man-eaters. They can sometimes take on the appearance of men or animals (for example, the Chaga living by the Kilimanjaro have tales of a monster with leopard looks) and sometimes can cast spells on men and transform them into animals. A specific type of monsters is that of raised, mutilated dead (bearing a surface resemblance to western culture’s zombies) such as the umkovu of Zulu tradition and the ndondocha of the Yao people.” ref


“The traditional culture of most Bantu peoples includes several fables about personified, talking animals. The prominent character of Bantu fables is the hare, a symbol of skill and cunning. Its main antagonist is the sneaky and deceptive hyena. Lion and elephant usually represent brute force. Even more clever than the hare is the turtle, who beats its enemies with its patience and strong will. This symbology is, of course, subject to local variations. In areas where the hare is unknown (for example, along the Congo River), its role is often taken by the antelope. In Sotho culture, the hare is replaced by a jackal, maybe due to the influence of Khoisan culture, where the jackal is also a symbol of astuteness while the hare is seen as stupid. Zulus have stories about hares, but in some cases, the ferret takes on the role of the smart protagonist.” ref

Cory Johnston’s Significant Other “Pam” has an Ethnic Heritage Related to Bantu

Pam’s home country is Burundi. It’s right beside Rwanda and is one of the poorest or second poorest countries in the world. It was colonized by Belgium when the powers of Europe divided Africa up as if they owned it. Her uncle designed the flag and since colonization the major religion is catholicism. She speaks Kirundi and Kinyarwanda but also after colonization, they were all forced to learn French. And of the two native languages, the one that is more ancestral to her people is definitely more related to Kirundi. She has both Hutu and Tutsi in her background but I think her family claims to be Tutsi. She feels that there seems to be a lot of crossover between Burundi and Rwanda because they’re so close.


Burundi (/bəˈrʊndi/ (listen), /-ˈrʌn-/), officially the Republic of Burundi (Kirundi: Repuburika y’Uburundi [u.βu.ɾǔː.ndi]; Swahili: Jamuhuri ya Burundi; French: République du Burundi [buʁundi, byʁyndi]), is a landlocked country in the Great Rift Valley at the junction between the African Great Lakes region and East Africa. It is bordered by Rwanda to the north, Tanzania to the east and southeast, and the Democratic Republic of the Congo to the west; Lake Tanganyika lies along its southwestern border. The capital cities are Gitega and Bujumbura, the latter being the country’s largest city.” ref

“The Twa, Hutu and Tutsi peoples have lived in Burundi for at least 500 years. For more than 200 of those years, Burundi was an independent kingdom, until the beginning of the 20th century, when it became a German colony. After the First World War and Germany’s defeat, the League of Nations “mandated” the territory to Belgium. After the Second World War, this transformed into a United Nations Trust Territory. Both Germans and Belgians ruled Burundi and Rwanda as a European colony known as Ruanda-Urundi. Burundi and Rwanda had never been under common rule until the time of European colonization of Africa.” ref

“Burundi gained independence in 1962 and initially had a monarchy, but a series of assassinations, coups and a general climate of regional instability culminated in the establishment of a republic and a one-party state in 1966. Bouts of ethnic cleansing and ultimately two civil wars and genocides during the 1970s and again in the 1990s resulted in hundreds of thousands of deaths, leaving the economy undeveloped and the population one of the world’s poorest. The year 2015 witnessed large-scale political strife as President Pierre Nkurunziza opted to run for a third term in office, a coup attempt failed and the country’s parliamentary and presidential elections were broadly criticized by members of the international community.” ref

“The sovereign state of Burundi’s political system is that of a presidential representative democratic republic based upon a multi-party state. The president of Burundi is the head of state and head of government. There are currently 21 registered parties in Burundi. On 13 March 1992, Tutsi coup leader Pierre Buyoya established a constitution, which provided for a multi-party political process and reflected multi-party competition. Six years later, on 6 June 1998, the constitution was changed, broadening the National Assembly‘s seats and making provisions for two vice-presidents. Because of the Arusha Accord, Burundi enacted a transitional government in 2000. In October 2016, Burundi informed the UN of its intention to withdraw from the International Criminal Court.” ref

“Burundi remains primarily a rural society, with just 13.4% of the population living in urban areas in 2019. The population density of around 315 people per square kilometre (753 per sq mi) is the second highest in Sub-Saharan Africa. Roughly 85% of the population are of Hutu ethnic origin, 15% are Tutsi, and fewer than 1% are indigenous Twa. The official languages of Burundi are Kirundi, French, and English, Kirundi being recognised officially as the sole national language. One of the smallest countries in Africa, Burundi’s land is used mostly for subsistence agriculture and grazing, which has led to deforestation, soil erosion and habitat loss. As of 2005, the country was almost completely deforested, with less than 6% of its land covered by trees and over half of that being commercial plantations.” ref

“Burundi is the poorest country in the world, according to gross domestic product (GDP) per capita, with $292 in 2022, and a least developed country, facing widespread poverty, corruption, instability, authoritarianism, and illiteracy. Burundi is densely populated, and many young people emigrate in search of opportunities elsewhere. The World Happiness Report 2018 ranked the country as the world’s least happy with a rank of 156. Burundi is a member of the African Union, Common Market for Eastern and Southern Africa, United Nations, East African Community (EAC) and the Non-Aligned Movement. Modern Burundi is named after the King of Burundi, who ruled the region starting in the 16th century. It may ultimately derive its name from the Ha people of the region, whose place of origin was known as Buha.” ref


Kirundi, also known as Rundi, is a Bantu language and the national language of Burundi. It is a dialect spoken in Rwanda and adjacent parts of Tanzania, the Democratic Republic of the Congo, Uganda, as well as in Kenya. Kirundi is mutually intelligible with Kinyarwanda, the national language of Rwanda, and the two form parts of the wider dialect continuum known as Rwanda-RundiKirundi is natively spoken by the Hutu, including Bakiga and other related ethnicities, as well as Tutsi, Twa and Hima among others have adopted the language. Neighboring dialects of Kirundi are mutually intelligible with Ha, a language spoken in western Tanzania. Kirundi is one of the languages where Meeussen’s rule, a rule describing a certain pattern of tonal change in Bantu languages, is active. In 2020, the Rundi Academy was established to help standardize and promote Kirundi.” ref


Kinyarwanda, Rwandan or Rwanda, officially known as Ikinyarwanda, is a Bantu language and the national language of Rwanda. It is a dialect of the Rwanda-Rundi language that is spoken in Burundi and adjacent parts of the Democratic Republic of the Congo, Uganda (where there is a dialect known as Rufumbira or Urufumbira) and Tanzania. Kinyarwanda is universal among the native population of Rwanda and is mutually intelligible with Kirundi, the national language of neighbouring Burundi. Kinyabwishya and Kinyamulenge are mutually intelligible dialects spoken in the North Kivu and South Kivu provinces of neighbouring DR Congo. In 2010, the Rwanda Academy of Language and Culture (RALC) was established to help promote and sustain Kinyarwanda. The organization attempted an orthographic reform in 2014, but it was met with pushback due to their perceived top-down and political nature, among other reasons. Kinyarwanda is spoken in RwandaBurundi, the Democratic Republic of the CongoUganda and Tanzania. It is also spoken by some Rwandans in Kenya. Rufumbira, Fumbira or Urufumbira, spoken by the Bafumbira of the Kisoro District of Uganda, is a dialect of Kinyarwanda.” ref


The Tutsi (/ˈtʊtsi/), also called Watusi, Watutsi or Abatutsi (Kinyarwanda pronunciation: [ɑ.βɑ.tuː.t͡si]), are an ethnic group of the African Great Lakes region. They are a Bantu-speaking ethnic group and the second largest of three main ethnic groups in Rwanda and Burundi (the other two being the largest Bantu ethnic group Hutu and the Pygmy group of the Twa). Historically, the Tutsi were pastoralists and filled the ranks of the warriors’ caste. Before 1962, they regulated and controlled Rwandan society, which was composed of Tutsi aristocracy and Hutu commoners, utilizing a clientship structure. They occupied the dominant positions in the sharply stratified society and constituted the ruling class.” ref

“The definition of “Tutsi” people has changed through time and location. Social structures were not stable throughout Rwanda, even during colonial times under the Belgian rule. The Tutsi aristocracy or elite was distinguished from Tutsi commoners. When the Belgian colonists conducted censuses, they wanted to identify the people throughout Rwanda-Burundi according to a simple classification scheme. They defined “Tutsi” as anyone owning more than ten cows (a sign of wealth) or with the physical features of a longer thin nose, high cheekbones, and being over six feet tall, all of which are common descriptions associated with the Tutsi.” ref

“In the colonial era, the Tutsi were hypothesized to have arrived in the Great Lakes region from the Horn of AfricaTutsis were considered by some to be of Cushitic origin, although they do not speak a Cushitic language, and have lived in the areas where they presently inhabit for at least 400 years, leading to considerable intermarriage with the Hutu in the area. Due to the history of intermingling and intermarrying of Hutus and Tutsis, some ethnographers and historians are of the view that Hutu and Tutsis cannot be called distinct ethnic groups. Prior to the arrival of colonists, Rwanda had been ruled by a Tutsi-dominated monarchy since the 15th century. In 1897, Germany established a presence in Rwanda with the formation of an alliance with the king, beginning the colonial era.” ref 

“Later, Belgium took control in 1916 during World War I. Both European nations ruled through the Rwandan king and perpetuated a pro-Tutsi policy. In Burundi, meanwhile, Tutsi domination was even more entrenched. A ruling faction, the Ganwa, soon emerged from amongst the Tutsi and assumed effective control of the country’s administration. Rwanda was ruled as a colony by Germany (from 1897 to 1916) and by Belgium (from 1922 to 1961). Both the Tutsi and Hutu had been the traditional governing elite, but both colonial powers allowed only the Tutsi to be educated and to participate in the colonial government. Such discriminatory policies engendered resentment. When the Belgians took over, they believed it could be better governed if they continued to identify the different populations. In the 1920s, they required people to identify with a particular ethnic group and classified them accordingly in censuses.” ref

“In 1959, Belgium reversed its stance and allowed the majority Hutu to assume control of the government through universal elections after independence. This partly reflected internal Belgian domestic politics, in which the discrimination against the Hutu majority came to be regarded as similar to oppression within Belgium stemming from the Flemish-Walloon conflict, and the democratization and empowerment of the Hutu was seen as a just response to the Tutsi domination. Belgian policies wavered and flip-flopped considerably during this period leading up to independence of Burundi and Rwanda.” ref

Independence of Rwanda and Burundi (1962)

“The Hutu majority in Rwanda had revolted against the Tutsi and was able to take power. Tutsis fled and created exile communities outside Rwanda in Uganda and Tanzania. Their actions led to the deaths of up to 200,000 Hutus. Overt discrimination from the colonial period was continued by different Rwandan and Burundian governments, including identity cards that distinguished Tutsi and Hutu.” ref

Burundian genocide (1993)

“In 1993, Burundi’s first democratically elected president, Melchior Ndadaye, a Hutu, was assassinated by Tutsi officers, as was the person entitled to succeed him under the constitution. This sparked a genocide in Burundi between Hutu political structures and the Tutsi, in which “possibly as many as 25,000 Tutsi” – including military, civil servants and civilians – were murdered by the former and “at least as many” Hutu were killed by the latter. Since the 2000 Arusha Peace Process, today in Burundi the Tutsi minority shares power in a more or less equitable manner with the Hutu majority. Traditionally, the Tutsi had held more economic power and controlled the military.” ref

Rwandan genocide (1994)

“A similar pattern of events took place in Rwanda, but there the Hutu came to power in 1962. They in turn often oppressed the Tutsi, who fled the country. After the anti-Tutsi violence around 1959–1961, Tutsis fled in large numbers. These exile Tutsi communities gave rise to Tutsi rebel movements. The Rwandan Patriotic Front, mostly made up of exiled Tutsi living primarily in Uganda, attacked Rwanda in 1990 with the intention of taking back the power. The RPF had experience in organized irregular warfare from the Ugandan Bush War, and got much support from the government of Uganda. The initial RPF advance was halted by the lift of French arms to the Rwandan government. Attempts at peace culminated in the Arusha Accords. The agreement broke down after the assassination of the Rwandan and Burundian Presidents, triggering a resumption of hostilities and the start of the Rwandan Genocide of 1994, in which the Hutu then in power killed an estimated 500,000–600,000 people, largely of Tutsi origin. Victorious in the aftermath of the genocide, the Tutsi-ruled RPF came to power in July 1994.” ref

“In the Rwanda territory, from the 15th century until 1961, the Tutsi were ruled by a king (the mwami). Belgium abolished the monarchy, following the national referendum that led to independence. By contrast, in the northwestern part of the country (predominantly Hutu), large regional landholders shared power, similar to Buganda society (in what is now Uganda). Under their holy king, Tutsi culture traditionally revolved around administering justice and government. They were the only proprietors of cattle, and sustained themselves on their own products. Additionally, their lifestyle afforded them a lot of leisure time, which they spent cultivating the high arts of poetry, weaving and music. Due to the Tutsi’s status as a dominant minority vis-a-vis the Hutu farmers and the other local inhabitants, this relationship has been likened to that between lords and serfs in feudal Europe.” ref

According to Fage (2013), the Tutsi are serologically related to Bantu and Nilotic populations. This in turn rules out a possible Cushitic origin for the founding Tutsi-Hima ruling class in the lacustrine kingdoms. However, the royal burial customs of the latter kingdoms are quite similar to those practiced by the former Cushitic Sidama states in the southern Gibe region of Ethiopia. By contrast, Bantu populations to the north of the Tutsi-Hima in the mount Kenya area such as the Agikuyu were until modern times essentially without a king (instead having a stateless age set system which they adopted from cushitic peoples) while there were a number of Bantu kingdoms to the south of the Tutsi-Hima in Tanzania, all of which shared the Tutsi-Hima’s chieftaincy pattern. Since the Cushitic Sidama kingdoms interacted with Nilotic groups, Fage thus proposes that the Tutsi may have descended from one such migrating Nilotic population. The Tutsis’ Nilotic ancestors would thereby in earlier times have served as cultural intermediaries, adopting some monarchical traditions from adjacent Cushitic kingdoms and subsequently taking those borrowed customs south with them when they first settled amongst Bantu autochthones in the Great Lakes area.” ref 

“However, little difference can be ascertained between the cultures today of the Tutsi and Hutu; both groups speak the same Bantu language. The rate of intermarriage between the two groups was traditionally very high, and relations were amicable until the 20th century. Many scholars have concluded that the determination of Tutsi was and is mainly an expression of class or caste, rather than ethnicity. Rwandans have their own language, Kinyarwanda. English, French and Swahili serve as additional official languages for different historic reasons, and are widely spoken by Rwandans as a second language. They also have a very strong genealogical memory, with the ability to recall the names of at least six previous generations, based on their knowledge of their ancestry. In their culture, morning, afternoon, and evening greetings are different. Tutsi and Hutu families are patrilineal (surnames are passed down from male to male). In the past, most people had arranged marriages with people of the same social class. Today, Tutsi people can choose whom they want to marry. Group activities are a common couple date. However, some young Tutsis in the city are experimenting with Western dating and clubbing.” ref

“There are essentially two groups of Tutsi in the Congo (DRC). There is the Banyamulenge, who live in the southern tip of South Kivu. They are descendants of migrating Rwandan, Burundian and Tanzanian pastoralists. And secondly there are Tutsi in Masisi North Kivu and Kalehe in South Kivu – being part of the Banyarwanda (Hutu and Tutsi) community. These are not Banyamulenge. Some of these Banyarwanda are descendants of people that lived long before colonial rule in Rutshuru and in Masisi – on what is currently Congolese territory. Others migrated or were “transplanted” by the Belgian colonists from Rutshuru or from Rwanda and mostly settled in Masisi in North Kivu and Kalehe in South Kivu.” ref

Y-DNA (paternal lineages)

“Modern-day genetic studies of the Y-chromosome generally indicate that the Tutsi, like the Hutu, are largely of Bantu extraction (60% E1b1a, 20% B, 4% E-P2 (xE1b1a)). Paternal genetic influences associated with the Horn of Africa and North Africa are few (under 3% E1b1b-M35), and are ascribed to much earlier inhabitants who were assimilated. However, the Tutsi have considerably more haplogroup B Y-DNA paternal lineages (14.9% B) than do the Hutu (4.3% B).” ref

Autosomal DNA (overall ancestry)

“In general, the Tutsi appear to share a close genetic kinship with neighboring Bantu populations, particularly the Hutus. However, it is unclear whether this similarity is primarily due to extensive genetic exchanges between these communities through intermarriage or whether it ultimately stems from common origins:

[…] generations of gene flow obliterated whatever clear-cut physical distinctions may have once existed between these two Bantu peoples – renowned to be height, body build, and facial features. With a spectrum of physical variation in the peoples, Belgian authorities legally mandated ethnic affiliation in the 1920s, based on economic criteria. Formal and discrete social divisions were consequently imposed upon ambiguous biological distinctions. To some extent, the permeability of these categories in the intervening decades helped to reify the biological distinctions, generating a taller elite and a shorter underclass, but with little relation to the gene pools that had existed a few centuries ago. The social categories are thus real, but there is little if any detectable genetic differentiation between Hutu and Tutsi.” ref


The Hutu (/ˈht/), also known as the Abahutu, are a Bantu ethnic or social group which is native to the African Great Lakes region. They mainly live in Rwanda, Burundi and the eastern Democratic Republic of the Congo, where they form one of the principal ethnic groups alongside the Tutsi and the Great Lakes Twa. The Hutu is the largest of the three main population divisions in Burundi and Rwanda. Prior to 2017, the CIA World Factbook stated that 84% of Rwandans and 85% of Burundians are Hutu, with Tutsis being the second largest ethnic group at 15% and 14% of residents of Rwanda and Burundi, respectively. However, these figures were omitted in 2017 and no new figures have been published since then. The Twa pygmies, the smallest of the two countries’ principal populations, share language and culture with the Hutu and Tutsi. They are distinguished by a considerably shorter stature.” ref

“The Hutu are believed to have first emigrated to the Great Lake region from Central Africa in the great Bantu expansion. Various theories have emerged to explain the purported physical differences between them and their fellow Bantu-speaking neighbors, the Tutsi. The Tutsi were pastoralists and are believed to have established aristocratic control over the sedentary Hutu and Twa. Through intermarriage with the Hutu, the Tutsi were gradually assimilated, culturally, linguistically, and racially.” ref 

“Others suggest that the two groups are related but not identical, and they also suggest that the differences between them were exacerbated by Europeans, or they were exacerbated by a gradual, natural split, as those who owned cattle became known as the Tutsi and those who did not own cattle became known as the Hutu. Mahmood Mamdani states that the Belgian colonial power designated people as Tutsi or Hutu on the basis of cattle ownership, physical measurements and church records. The debate over the ethnic origins of the Hutu and Tutsi within Rwandan politics predates the Rwandan genocide, and it continues to the present day, with the government of Rwanda no longer using the distinction. Tishkoff et al. (2009) found their mixed Hutu and Tutsi samples from Rwanda to be predominately of Bantu origin, with minor gene flow from Afro-Asiatic communities (17.7% Afro-Asiatic genes found in the mixed Hutu–Tutsi population).” ref

“The Belgian-sponsored Tutsi monarchy survived until 1959 when Kigeli V was exiled from the colony (then called Ruanda-Urundi). In Burundi, Tutsis, who are the minority, maintained control of the government and military. In Rwanda, the political power was transferred from the minority Tutsi to the majority Hutu. In Rwanda, this led to the “Social revolution” and Hutu violence against Tutsis. Tens of thousands of Tutsis were killed, and many others fled to neighboring countries, such as Burundi, Uganda, and expanding the Banyamulenge Tutsi ethnic group in the South Kivu region of the Belgian Congo. Later, exiled Tutsis from Burundi invaded Rwanda, prompting Rwanda to close its border to Burundi.” ref

“In Burundi, a campaign of genocide was conducted against the Hutu population in 1972, and an estimated 100,000 Hutus died. In 1993, Burundi’s first democratically elected president, Melchior Ndadaye, who was Hutu, was believed to be assassinated by Tutsi officers, as was the person constitutionally entitled to succeed him. This sparked a counter-genocide in Burundi between Hutu political structures and the Tutsi military, in which an estimated 500,000 Burundians died.[citation needed] There were many mass killings of Tutsis and moderate Hutus; these events were deemed to be a genocide by the United Nations International Commission of Inquiry for Burundi.” ref

“While Tutsis remained in control of Burundi, the conflict resulted in genocide in Rwanda as well. A Tutsi rebel group, the Rwandan Patriotic Front, invaded Rwanda from Uganda, which started a civil war against Rwanda’s Hutu government in 1990. A peace agreement was signed, but violence erupted again, culminating in the Rwandan genocide of 1994, when Hutu extremists killed an estimated 800,000 Rwandans, mostly Tutsis. About 30% of the Twa pygmy population of Rwanda were also killed by the Hutu extremists. At the same time, the Rwandan Patriotic Front took control of the country and is still the ruling party as of 2020. Burundi is also currently governed by a former rebel group, the Hutu CNDD–FDD. As of 2006, violence between the Hutu and Tutsi had subsided, but the situation in both Rwanda and Burundi was still tense, and tens of thousands of Rwandans were still living outside the country (see Great Lakes refugee crisis).” ref

Y-DNA (paternal lineages)

“Modern-day genetic studies of the Y-chromosome suggest that the Hutu, like the Tutsi, are largely of Bantu extraction (83% E1b1a, 8% E2). Paternal genetic influences associated with the Horn of Africa and North Africa are few (3% E1b1b and 1% R1b), and are ascribed to much earlier inhabitants who were assimilated. However, the Hutu have considerably fewer Nilo-Saharan paternal lineages (4.3% B) than the Tutsi (14.9% B).” ref

Autosomal DNA (overall ancestry)

“In general, the Hutu appear to share a close genetic kinship with neighboring Bantu populations, particularly the Tutsi. However, it is unclear whether this similarity is primarily due to extensive genetic exchanges between these communities through intermarriage or whether it ultimately stems from common origins:

[…] generations of gene flow obliterated whatever clear-cut physical distinctions may have once existed between these two Bantu peoples – renowned to be height, body build, and facial features. With a spectrum of physical variation in the peoples, Belgian authorities legally mandated ethnic affiliation in the 1920s, based on economic criteria. Formal and discrete social divisions were consequently imposed upon ambiguous biological distinctions. To some extent, the permeability of these categories in the intervening decades helped to reify the biological distinctions, generating a taller elite and a shorter underclass, but with little relation to the gene pools that had existed a few centuries ago. The social categories are thus real, but there is little if any detectable genetic differentiation between Hutu and Tutsi.” ref

Watch “Bantu” on YouTube

Damien Marie AtHope’s Art


Animism: Respecting the Living World by Graham Harvey 

“How have human cultures engaged with and thought about animals, plants, rocks, clouds, and other elements in their natural surroundings? Do animals and other natural objects have a spirit or soul? What is their relationship to humans? In this new study, Graham Harvey explores current and past animistic beliefs and practices of Native Americans, Maori, Aboriginal Australians, and eco-pagans. He considers the varieties of animism found in these cultures as well as their shared desire to live respectfully within larger natural communities. Drawing on his extensive casework, Harvey also considers the linguistic, performative, ecological, and activist implications of these different animisms.” ref

My thoughts on Religion Evolution with external links for more info:

“Religion is an Evolved Product” and Yes, Religion is Like Fear Given Wings…

Atheists talk about gods and religions for the same reason doctors talk about cancer, they are looking for a cure, or a firefighter talks about fires because they burn people and they care to stop them. We atheists too often feel a need to help the victims of mental slavery, held in the bondage that is the false beliefs of gods and the conspiracy theories of reality found in religions.

“Understanding Religion Evolution: Animism, Totemism, Shamanism, Paganism & Progressed organized religion”

Understanding Religion Evolution:

“An Archaeological/Anthropological Understanding of Religion Evolution”

It seems ancient peoples had to survived amazing threats in a “dangerous universe (by superstition perceived as good and evil),” and human “immorality or imperfection of the soul” which was thought to affect the still living, leading to ancestor worship. This ancestor worship presumably led to the belief in supernatural beings, and then some of these were turned into the belief in gods. This feeble myth called gods were just a human conceived “made from nothing into something over and over, changing, again and again, taking on more as they evolve, all the while they are thought to be special,” but it is just supernatural animistic spirit-belief perceived as sacred.


Quick Evolution of Religion?

Pre-Animism (at least 300,000 years ago) pre-religion is a beginning that evolves into later Animism. So, Religion as we think of it, to me, all starts in a general way with Animism (Africa: 100,000 years ago) (theoretical belief in supernatural powers/spirits), then this is physically expressed in or with Totemism (Europe: 50,000 years ago) (theoretical belief in mythical relationship with powers/spirits through a totem item), which then enlists a full-time specific person to do this worship and believed interacting Shamanism (Siberia/Russia: 30,000 years ago) (theoretical belief in access and influence with spirits through ritual), and then there is the further employment of myths and gods added to all the above giving you Paganism (Turkey: 12,000 years ago) (often a lot more nature-based than most current top world religions, thus hinting to their close link to more ancient religious thinking it stems from). My hypothesis is expressed with an explanation of the building of a theatrical house (modern religions development). Progressed organized religion (Egypt: 5,000 years ago)  with CURRENT “World” RELIGIONS (after 4,000 years ago).

Historically, in large city-state societies (such as Egypt or Iraq) starting around 5,000 years ago culminated to make religion something kind of new, a sociocultural-governmental-religious monarchy, where all or at least many of the people of such large city-state societies seem familiar with and committed to the existence of “religion” as the integrated life identity package of control dynamics with a fixed closed magical doctrine, but this juggernaut integrated religion identity package of Dogmatic-Propaganda certainly did not exist or if developed to an extent it was highly limited in most smaller prehistoric societies as they seem to lack most of the strong control dynamics with a fixed closed magical doctrine (magical beliefs could be at times be added or removed). Many people just want to see developed religious dynamics everywhere even if it is not. Instead, all that is found is largely fragments until the domestication of religion.

Religions, as we think of them today, are a new fad, even if they go back to around 6,000 years in the timeline of human existence, this amounts to almost nothing when seen in the long slow evolution of religion at least around 70,000 years ago with one of the oldest ritual worship. Stone Snake of South Africa: “first human worship” 70,000 years ago. This message of how religion and gods among them are clearly a man-made thing that was developed slowly as it was invented and then implemented peace by peace discrediting them all. Which seems to be a simple point some are just not grasping how devastating to any claims of truth when we can see the lie clearly in the archeological sites.

I wish people fought as hard for the actual values as they fight for the group/clan names political or otherwise they think support values. Every amount spent on war is theft to children in need of food or the homeless kept from shelter.

Here are several of my blog posts on history:

I am not an academic. I am a revolutionary that teaches in public, in places like social media, and in the streets. I am not a leader by some title given but from my commanding leadership style of simply to start teaching everywhere to everyone, all manner of positive education. 

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Low Gods “Earth” or Tutelary deity and High Gods “Sky” or Supreme deity

“An Earth goddess is a deification of the Earth. Earth goddesses are often associated with the “chthonic” deities of the underworldKi and Ninhursag are Mesopotamian earth goddesses. In Greek mythology, the Earth is personified as Gaia, corresponding to Roman Terra, Indic Prithvi/Bhūmi, etc. traced to an “Earth Mother” complementary to the “Sky Father” in Proto-Indo-European religionEgyptian mythology exceptionally has a sky goddess and an Earth god.” ref

“A mother goddess is a goddess who represents or is a personification of naturemotherhoodfertilitycreationdestruction or who embodies the bounty of the Earth. When equated with the Earth or the natural world, such goddesses are sometimes referred to as Mother Earth or as the Earth Mother. In some religious traditions or movements, Heavenly Mother (also referred to as Mother in Heaven or Sky Mother) is the wife or feminine counterpart of the Sky father or God the Father.” ref

Any masculine sky god is often also king of the gods, taking the position of patriarch within a pantheon. Such king gods are collectively categorized as “sky father” deities, with a polarity between sky and earth often being expressed by pairing a “sky father” god with an “earth mother” goddess (pairings of a sky mother with an earth father are less frequent). A main sky goddess is often the queen of the gods and may be an air/sky goddess in her own right, though she usually has other functions as well with “sky” not being her main. In antiquity, several sky goddesses in ancient Egypt, Mesopotamia, and the Near East were called Queen of Heaven. Neopagans often apply it with impunity to sky goddesses from other regions who were never associated with the term historically. The sky often has important religious significance. Many religions, both polytheistic and monotheistic, have deities associated with the sky.” ref

“In comparative mythology, sky father is a term for a recurring concept in polytheistic religions of a sky god who is addressed as a “father”, often the father of a pantheon and is often either a reigning or former King of the Gods. The concept of “sky father” may also be taken to include Sun gods with similar characteristics, such as Ra. The concept is complementary to an “earth mother“. “Sky Father” is a direct translation of the Vedic Dyaus Pita, etymologically descended from the same Proto-Indo-European deity name as the Greek Zeûs Pater and Roman Jupiter and Germanic Týr, Tir or Tiwaz, all of which are reflexes of the same Proto-Indo-European deity’s name, *Dyēus Ph₂tḗr. While there are numerous parallels adduced from outside of Indo-European mythology, there are exceptions (e.g. In Egyptian mythology, Nut is the sky mother and Geb is the earth father).” ref

Tutelary deity

“A tutelary (also tutelar) is a deity or spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation. The etymology of “tutelary” expresses the concept of safety and thus of guardianship. In late Greek and Roman religion, one type of tutelary deity, the genius, functions as the personal deity or daimon of an individual from birth to death. Another form of personal tutelary spirit is the familiar spirit of European folklore.” ref

“A tutelary (also tutelar) iKorean shamanismjangseung and sotdae were placed at the edge of villages to frighten off demons. They were also worshiped as deities. Seonangshin is the patron deity of the village in Korean tradition and was believed to embody the SeonangdangIn Philippine animism, Diwata or Lambana are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians. Such as: Maria Makiling is the deity who guards Mt. Makiling and Maria Cacao and Maria Sinukuan. In Shinto, the spirits, or kami, which give life to human bodies come from nature and return to it after death. Ancestors are therefore themselves tutelaries to be worshiped. And similarly, Native American beliefs such as Tonás, tutelary animal spirit among the Zapotec and Totems, familial or clan spirits among the Ojibwe, can be animals.” ref

“A tutelary (also tutelar) in Austronesian beliefs such as: Atua (gods and spirits of the Polynesian peoples such as the Māori or the Hawaiians), Hanitu (Bunun of Taiwan‘s term for spirit), Hyang (KawiSundaneseJavanese, and Balinese Supreme Being, in ancient Java and Bali mythology and this spiritual entity, can be either divine or ancestral), Kaitiaki (New Zealand Māori term used for the concept of guardianship, for the sky, the sea, and the land), Kawas (mythology) (divided into 6 groups: gods, ancestors, souls of the living, spirits of living things, spirits of lifeless objects, and ghosts), Tiki (Māori mythologyTiki is the first man created by either Tūmatauenga or Tāne and represents deified ancestors found in most Polynesian cultures). ” ref, ref, ref, ref, ref, ref, ref

Mesopotamian Tutelary Deities can be seen as ones related to City-States 

“Historical city-states included Sumerian cities such as Uruk and UrAncient Egyptian city-states, such as Thebes and Memphis; the Phoenician cities (such as Tyre and Sidon); the five Philistine city-states; the Berber city-states of the Garamantes; the city-states of ancient Greece (the poleis such as AthensSpartaThebes, and Corinth); the Roman Republic (which grew from a city-state into a vast empire); the Italian city-states from the Middle Ages to the early modern period, such as FlorenceSienaFerraraMilan (which as they grew in power began to dominate neighboring cities) and Genoa and Venice, which became powerful thalassocracies; the Mayan and other cultures of pre-Columbian Mesoamerica (including cities such as Chichen ItzaTikalCopán and Monte Albán); the central Asian cities along the Silk Road; the city-states of the Swahili coastRagusa; states of the medieval Russian lands such as Novgorod and Pskov; and many others.” ref

“The Uruk period (ca. 4000 to 3100 BCE; also known as Protoliterate period) of Mesopotamia, named after the Sumerian city of Uruk, this period saw the emergence of urban life in Mesopotamia and the Sumerian civilization. City-States like Uruk and others had a patron tutelary City Deity along with a Priest-King.” ref

Chinese folk religion, both past, and present, includes myriad tutelary deities. Exceptional individuals, highly cultivated sages, and prominent ancestors can be deified and honored after death. Lord Guan is the patron of military personnel and police, while Mazu is the patron of fishermen and sailors. Such as Tu Di Gong (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity and Cheng Huang Gong (City God) is the guardian deity of an individual city, worshipped by local officials and locals since imperial times.” ref

“A tutelary (also tutelar) in Hinduism, personal tutelary deities are known as ishta-devata, while family tutelary deities are known as Kuladevata. Gramadevata are guardian deities of villages. Devas can also be seen as tutelary. Shiva is the patron of yogis and renunciants. City goddesses include: Mumbadevi (Mumbai), Sachchika (Osian); Kuladevis include: Ambika (Porwad), and Mahalakshmi. In NorthEast India Meitei mythology and religion (Sanamahism) of Manipur, there are various types of tutelary deities, among which Lam Lais are the most predominant ones. Tibetan Buddhism has Yidam as a tutelary deity. Dakini is the patron of those who seek knowledge.” ref

“A tutelary (also tutelar) The Greeks also thought deities guarded specific places: for instance, Athena was the patron goddess of the city of Athens. Socrates spoke of hearing the voice of his personal spirit or daimonion:

You have often heard me speak of an oracle or sign which comes to me … . This sign I have had ever since I was a child. The sign is a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do anything, and this is what stands in the way of my being a politician.” ref

“Tutelary deities who guard and preserve a place or a person are fundamental to ancient Roman religion. The tutelary deity of a man was his Genius, that of a woman her Juno. In the Imperial era, the Genius of the Emperor was a focus of Imperial cult. An emperor might also adopt a major deity as his personal patron or tutelary, as Augustus did Apollo. Precedents for claiming the personal protection of a deity were established in the Republican era, when for instance the Roman dictator Sulla advertised the goddess Victory as his tutelary by holding public games (ludi) in her honor.” ref

“Each town or city had one or more tutelary deities, whose protection was considered particularly vital in time of war and siege. Rome itself was protected by a goddess whose name was to be kept ritually secret on pain of death (for a supposed case, see Quintus Valerius Soranus). The Capitoline Triad of Juno, Jupiter, and Minerva were also tutelaries of Rome. The Italic towns had their own tutelary deities. Juno often had this function, as at the Latin town of Lanuvium and the Etruscan city of Veii, and was often housed in an especially grand temple on the arx (citadel) or other prominent or central location. The tutelary deity of Praeneste was Fortuna, whose oracle was renowned.” ref

“The Roman ritual of evocatio was premised on the belief that a town could be made vulnerable to military defeat if the power of its tutelary deity were diverted outside the city, perhaps by the offer of superior cult at Rome. The depiction of some goddesses such as the Magna Mater (Great Mother, or Cybele) as “tower-crowned” represents their capacity to preserve the city. A town in the provinces might adopt a deity from within the Roman religious sphere to serve as its guardian, or syncretize its own tutelary with such; for instance, a community within the civitas of the Remi in Gaul adopted Apollo as its tutelary, and at the capital of the Remi (present-day Rheims), the tutelary was Mars Camulus.” ref 

Household deity (a kind of or related to a Tutelary deity)

“A household deity is a deity or spirit that protects the home, looking after the entire household or certain key members. It has been a common belief in paganism as well as in folklore across many parts of the world. Household deities fit into two types; firstly, a specific deity – typically a goddess – often referred to as a hearth goddess or domestic goddess who is associated with the home and hearth, such as the ancient Greek Hestia.” ref

“The second type of household deities are those that are not one singular deity, but a type, or species of animistic deity, who usually have lesser powers than major deities. This type was common in the religions of antiquity, such as the Lares of ancient Roman religion, the Gashin of Korean shamanism, and Cofgodas of Anglo-Saxon paganism. These survived Christianisation as fairy-like creatures existing in folklore, such as the Anglo-Scottish Brownie and Slavic Domovoy.” ref

“Household deities were usually worshipped not in temples but in the home, where they would be represented by small idols (such as the teraphim of the Bible, often translated as “household gods” in Genesis 31:19 for example), amulets, paintings, or reliefs. They could also be found on domestic objects, such as cosmetic articles in the case of Tawaret. The more prosperous houses might have a small shrine to the household god(s); the lararium served this purpose in the case of the Romans. The gods would be treated as members of the family and invited to join in meals, or be given offerings of food and drink.” ref

“In many religions, both ancient and modern, a god would preside over the home. Certain species, or types, of household deities, existed. An example of this was the Roman Lares. Many European cultures retained house spirits into the modern period. Some examples of these include:

“Although the cosmic status of household deities was not as lofty as that of the Twelve Olympians or the Aesir, they were also jealous of their dignity and also had to be appeased with shrines and offerings, however humble. Because of their immediacy they had arguably more influence on the day-to-day affairs of men than the remote gods did. Vestiges of their worship persisted long after Christianity and other major religions extirpated nearly every trace of the major pagan pantheons. Elements of the practice can be seen even today, with Christian accretions, where statues to various saints (such as St. Francis) protect gardens and grottos. Even the gargoyles found on older churches, could be viewed as guardians partitioning a sacred space.” ref

“For centuries, Christianity fought a mop-up war against these lingering minor pagan deities, but they proved tenacious. For example, Martin Luther‘s Tischreden have numerous – quite serious – references to dealing with kobolds. Eventually, rationalism and the Industrial Revolution threatened to erase most of these minor deities, until the advent of romantic nationalism rehabilitated them and embellished them into objects of literary curiosity in the 19th century. Since the 20th century this literature has been mined for characters for role-playing games, video games, and other fantasy personae, not infrequently invested with invented traits and hierarchies somewhat different from their mythological and folkloric roots.” ref

“In contradistinction to both Herbert Spencer and Edward Burnett Tylor, who defended theories of animistic origins of ancestor worship, Émile Durkheim saw its origin in totemism. In reality, this distinction is somewhat academic, since totemism may be regarded as a particularized manifestation of animism, and something of a synthesis of the two positions was attempted by Sigmund Freud. In Freud’s Totem and Taboo, both totem and taboo are outward expressions or manifestations of the same psychological tendency, a concept which is complementary to, or which rather reconciles, the apparent conflict. Freud preferred to emphasize the psychoanalytic implications of the reification of metaphysical forces, but with particular emphasis on its familial nature. This emphasis underscores, rather than weakens, the ancestral component.” ref

William Edward Hearn, a noted classicist, and jurist, traced the origin of domestic deities from the earliest stages as an expression of animism, a belief system thought to have existed also in the neolithic, and the forerunner of Indo-European religion. In his analysis of the Indo-European household, in Chapter II “The House Spirit”, Section 1, he states:

The belief which guided the conduct of our forefathers was … the spirit rule of dead ancestors.” ref

“In Section 2 he proceeds to elaborate:

It is thus certain that the worship of deceased ancestors is a vera causa, and not a mere hypothesis. …

In the other European nations, the Slavs, the Teutons, and the Kelts, the House Spirit appears with no less distinctness. … [T]he existence of that worship does not admit of doubt. … The House Spirits had a multitude of other names which it is needless here to enumerate, but all of which are more or less expressive of their friendly relations with man. … In [England] … [h]e is the Brownie. … In Scotland this same Brownie is well known. He is usually described as attached to particular families, with whom he has been known to reside for centuries, threshing the corn, cleaning the house, and performing similar household tasks. His favorite gratification was milk and honey.” ref

Damien Marie AtHope’s Art


“These ideas are my speculations from the evidence.”

I am still researching the “god‘s origins” all over the world. So you know, it is very complicated but I am smart and willing to look, DEEP, if necessary, which going very deep does seem to be needed here, when trying to actually understand the evolution of gods and goddesses. I am sure of a few things and less sure of others, but even in stuff I am not fully grasping I still am slowly figuring it out, to explain it to others. But as I research more I am understanding things a little better, though I am still working on understanding it all or something close and thus always figuring out more. 

Sky Father/Sky God?

“Egyptian: (Nut) Sky Mother and (Geb) Earth Father” (Egypt is different but similar)

Turkic/Mongolic: (Tengri/Tenger Etseg) Sky Father and (Eje/Gazar Eej) Earth Mother *Transeurasian*

Hawaiian: (Wākea) Sky Father and (Papahānaumoku) Earth Mother *Austronesian*

New Zealand/ Māori: (Ranginui) Sky Father and (Papatūānuku) Earth Mother *Austronesian*

Proto-Indo-European: (Dyus/Dyus phtr) Sky Father and (Dʰéǵʰōm/Plethwih) Earth Mother

Indo-Aryan: (Dyaus Pita) Sky Father and (Prithvi Mata) Earth Mother *Indo-European*

Italic: (Jupiter) Sky Father and (Juno) Sky Mother *Indo-European*

Etruscan: (Tinia) Sky Father and (Uni) Sky Mother *Tyrsenian/Italy Pre–Indo-European*

Hellenic/Greek: (Zeus) Sky Father and (Hera) Sky Mother who started as an “Earth Goddess” *Indo-European*

Nordic: (Dagr) Sky Father and (Nótt) Sky Mother *Indo-European*

Slavic: (Perun) Sky Father and (Mokosh) Earth Mother *Indo-European*

Illyrian: (Deipaturos) Sky Father and (Messapic Damatura’s “earth-mother” maybe) Earth Mother *Indo-European*

Albanian: (Zojz) Sky Father and (?) *Indo-European*

Baltic: (Perkūnas) Sky Father and (Saulė) Sky Mother *Indo-European*

Germanic: (Týr) Sky Father and (?) *Indo-European*

Colombian-Muisca: (Bochica) Sky Father and (Huythaca) Sky Mother *Chibchan*

Aztec: (Quetzalcoatl) Sky Father and (Xochiquetzal) Sky Mother *Uto-Aztecan*

Incan: (Viracocha) Sky Father and (Mama Runtucaya) Sky Mother *Quechuan*

China: (Tian/Shangdi) Sky Father and (Dì) Earth Mother *Sino-Tibetan*

Sumerian, Assyrian and Babylonian: (An/Anu) Sky Father and (Ki) Earth Mother

Finnish: (Ukko) Sky Father and (Akka) Earth Mother *Finno-Ugric*

Sami: (Horagalles) Sky Father and (Ravdna) Earth Mother *Finno-Ugric*

Puebloan-Zuni: (Ápoyan Ta’chu) Sky Father and (Áwitelin Tsíta) Earth Mother

Puebloan-Hopi: (Tawa) Sky Father and (Kokyangwuti/Spider Woman/Grandmother) Earth Mother *Uto-Aztecan*

Puebloan-Navajo: (Tsohanoai) Sky Father and (Estsanatlehi) Earth Mother *Na-Dene*



Sky Father/Sky Mother “High Gods” or similar gods/goddesses of the sky more loosely connected, seeming arcane mythology across the earth seen in Siberia, China, Europe, Native Americans/First Nations People and Mesopotamia, etc.

Damien Marie AtHope’s Art

ref, ref

Hinduism around 3,700 to 3,500 years old. ref

 Judaism around 3,450 or 3,250 years old. (The first writing in the bible was “Paleo-Hebrew” dated to around 3,000 years ago Khirbet Qeiyafa is the site of an ancient fortress city overlooking the Elah Valley. And many believe the religious Jewish texts were completed around 2,500) ref, ref

Judaism is around 3,450 or 3,250 years old. (“Paleo-Hebrew” 3,000 years ago and Torah 2,500 years ago)

“Judaism is an Abrahamic, its roots as an organized religion in the Middle East during the Bronze Age. Some scholars argue that modern Judaism evolved from Yahwism, the religion of ancient Israel and Judah, by the late 6th century BCE, and is thus considered to be one of the oldest monotheistic religions.” ref

“Yahwism is the name given by modern scholars to the religion of ancient Israel, essentially polytheistic, with a plethora of gods and goddesses. Heading the pantheon was Yahweh, the national god of the Israelite kingdoms of Israel and Judah, with his consort, the goddess Asherah; below them were second-tier gods and goddesses such as Baal, Shamash, Yarikh, Mot, and Astarte, all of whom had their own priests and prophets and numbered royalty among their devotees, and a third and fourth tier of minor divine beings, including the mal’ak, the messengers of the higher gods, who in later times became the angels of Judaism, Christianity and Islam. Yahweh, however, was not the ‘original’ god of Israel “Isra-El”; it is El, the head of the Canaanite pantheon, whose name forms the basis of the name “Israel”, and none of the Old Testament patriarchs, the tribes of Israel, the Judges, or the earliest monarchs, have a Yahwistic theophoric name (i.e., one incorporating the name of Yahweh).” ref

“El is a Northwest Semitic word meaning “god” or “deity“, or referring (as a proper name) to any one of multiple major ancient Near Eastern deities. A rarer form, ‘ila, represents the predicate form in Old Akkadian and in Amorite. The word is derived from the Proto-Semitic *ʔil-, meaning “god”. Specific deities known as ‘El or ‘Il include the supreme god of the ancient Canaanite religion and the supreme god of East Semitic speakers in Mesopotamia’s Early Dynastic Period. ʼĒl is listed at the head of many pantheons. In some Canaanite and Ugaritic sources, ʼĒl played a role as father of the gods, of creation, or both. For example, in the Ugaritic texts, ʾil mlk is understood to mean “ʼĒl the King” but ʾil hd as “the god Hadad“. The Semitic root ʾlh (Arabic ʾilāh, Aramaic ʾAlāh, ʾElāh, Hebrew ʾelōah) may be ʾl with a parasitic h, and ʾl may be an abbreviated form of ʾlh. In Ugaritic the plural form meaning “gods” is ʾilhm, equivalent to Hebrew ʾelōhîm “powers”. In the Hebrew texts this word is interpreted as being semantically singular for “god” by biblical commentators. However the documentary hypothesis for the Old Testament (corresponds to the Jewish Torah) developed originally in the 1870s, identifies these that different authors – the Jahwist, Elohist, Deuteronomist, and the Priestly source – were responsible for editing stories from a polytheistic religion into those of a monotheistic religion. Inconsistencies that arise between monotheism and polytheism in the texts are reflective of this hypothesis.” ref


Jainism around 2,599 – 2,527 years old. ref

Confucianism around 2,600 – 2,551 years old. ref

Buddhism around 2,563/2,480 – 2,483/2,400 years old. ref

Christianity around 2,o00 years old. ref

Shinto around 1,305 years old. ref

Islam around 1407–1385 years old. ref

Sikhism around 548–478 years old. ref

Bahá’í around 200–125 years old. ref

Knowledge to Ponder: 


  • Possibly, around 30,000 years ago (in simpler form) to 6,000 years ago, Stars/Astrology are connected to Ancestors, Spirit Animals, and Deities.
  • The star also seems to be a possible proto-star for Star of Ishtar, Star of Inanna, or Star of Venus.
  • Around 7,000 to 6,000 years ago, Star Constellations/Astrology have connections to the “Kurgan phenomenon” of below-ground “mound” stone/wood burial structures and “Dolmen phenomenon” of above-ground stone burial structures.
  • Around 6,500–5,800 years ago, The Northern Levant migrations into Jordon and Israel in the Southern Levant brought new cultural and religious transfer from Turkey and Iran.
  • “The Ghassulian Star,” a mysterious 6,000-year-old mural from Jordan may have connections to the European paganstic kurgan/dolmens phenomenon.

“Astrology is a range of divinatory practices, recognized as pseudoscientific since the 18th century, that claim to discern information about human affairs and terrestrial events by studying the apparent positions of celestial objects. Different cultures have employed forms of astrology since at least the 2nd millennium BCE, these practices having originated in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications. Most, if not all, cultures have attached importance to what they observed in the sky, and some—such as the HindusChinese, and the Maya—developed elaborate systems for predicting terrestrial events from celestial observations. Western astrology, one of the oldest astrological systems still in use, can trace its roots to 19th–17th century BCE Mesopotamia, from where it spread to Ancient GreeceRome, the Islamicate world and eventually Central and Western Europe. Contemporary Western astrology is often associated with systems of horoscopes that purport to explain aspects of a person’s personality and predict significant events in their lives based on the positions of celestial objects; the majority of professional astrologers rely on such systems.” ref 

Around 5,500 years ago, Science evolves, The first evidence of science was 5,500 years ago and was demonstrated by a body of empirical, theoretical, and practical knowledge about the natural world. ref

Around 5,000 years ago, Origin of Logics is a Naturalistic Observation (principles of valid reasoning, inference, & demonstration) ref

Around 4,150 to 4,000 years ago: The earliest surviving versions of the Sumerian Epic of Gilgamesh, which was originally titled “He who Saw the Deep” (Sha naqba īmuru) or “Surpassing All Other Kings” (Shūtur eli sharrī) were written. ref


  • 3,700 years ago or so, the oldest of the Hindu Vedas (scriptures), the Rig Veda was composed.
  • 3,500 years ago or so, the Vedic Age began in India after the collapse of the Indus Valley Civilization.


  • around 3,000 years ago, the first writing in the bible was “Paleo-Hebrew”
  • around 2,500 years ago, many believe the religious Jewish texts were completed

Myths: The bible inspired religion is not just one religion or one myth but a grouping of several religions and myths

  • Around 3,450 or 3,250 years ago, according to legend, is the traditionally accepted period in which the Israelite lawgiver, Moses, provided the Ten Commandments.
  • Around 2,500 to 2,400 years ago, a collection of ancient religious writings by the Israelites based primarily upon the Hebrew Bible, Tanakh, or Old Testament is the first part of Christianity’s bible.
  • Around 2,400 years ago, the most accepted hypothesis is that the canon was formed in stages, first the Pentateuch (Torah).
  • Around 2,140 to 2,116 years ago, the Prophets was written during the Hasmonean dynasty, and finally the remaining books.
  • Christians traditionally divide the Old Testament into four sections:
  • The first five books or Pentateuch (Torah).
  • The proposed history books telling the history of the Israelites from their conquest of Canaan to their defeat and exile in Babylon.
  • The poetic and proposed “Wisdom books” dealing, in various forms, with questions of good and evil in the world.
  • The books of the biblical prophets, warning of the consequences of turning away from God:
  • Henotheism:
  • Exodus 20:23 “You shall not make other gods besides Me (not saying there are no other gods just not to worship them); gods of silver or gods of gold, you shall not make for yourselves.”
  • Polytheism:
  • Judges 10:6 “Then the sons of Israel again did evil in the sight of the LORD, served the Baals and the Ashtaroth, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the sons of Ammon, and the gods of the Philistines; thus they forsook the LORD and did not serve Him.”
  • 1 Corinthians 8:5 “For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords.”
  • Monotheism:
  • Isaiah 43:10 “You are my witnesses,” declares the LORD, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me.

Around 2,570 to 2,270 Years Ago, there is a confirmation of atheistic doubting as well as atheistic thinking, mainly by Greek philosophers. However, doubting gods is likely as old as the invention of gods and should destroy the thinking that belief in god(s) is the “default belief”. The Greek word is apistos (a “not” and pistos “faithful,”), thus not faithful or faithless because one is unpersuaded and unconvinced by a god(s) claim. Short Definition: unbelieving, unbeliever, or unbelief.

Damien Marie AtHope’s Art

Expressions of Atheistic Thinking:

  • Around 2,600 years ago, Ajita Kesakambali, ancient Indian philosopher, who is the first known proponent of Indian materialism. ref
  • Around 2,535 to 2,475 years ago, Heraclitus, Greek pre-Socratic philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Anatolia, also known as Asia Minor or modern Turkey. ref
  • Around 2,500 to 2,400 years ago, according to The Story of Civilization book series certain African pygmy tribes have no identifiable gods, spirits, or religious beliefs or rituals, and even what burials accrue are without ceremony. ref
  • Around 2,490 to 2,430 years ago, Empedocles, Greek pre-Socratic philosopher and a citizen of Agrigentum, a Greek city in Sicily. ref
  • Around 2,460 to 2,370 years ago, Democritus, Greek pre-Socratic philosopher considered to be the “father of modern science” possibly had some disbelief amounting to atheism. ref
  • Around 2,399 years ago or so, Socrates, a famous Greek philosopher was tried for sinfulness by teaching doubt of state gods. ref
  • Around 2,341 to 2,270 years ago, Epicurus, a Greek philosopher known for composing atheistic critics and famously stated, “Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him god?” ref

This last expression by Epicurus, seems to be an expression of Axiological Atheism. To understand and utilize value or actually possess “Value Conscious/Consciousness” to both give a strong moral “axiological” argument (the problem of evil) as well as use it to fortify humanism and positive ethical persuasion of human helping and care responsibilities. Because value-blindness gives rise to sociopathic/psychopathic evil.

Damien Marie AtHope’s Art

While hallucinogens are associated with shamanism, it is alcohol that is associated with paganism.

The Atheist-Humanist-Leftist Revolutionaries Shows in the prehistory series:

Show one: Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses.

Show two: Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”

Show tree: Totemism 50,000 years old: related to “Anarchism and Socialism”

Show four: Shamanism 30,000 years old: related to “Anarchism and Socialism”

Show five: Paganism 12,000 years old: related to “Anarchism and Socialism”

Show six: Emergence of hierarchy, sexism, slavery, and the new male god dominance: Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite and their slaves!

Show seven: Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State)

Show eight: Paganism 4,000 years old: Moralistic gods after the rise of Statism and often support Statism/Kings: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism)

Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses: VIDEO

Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”: VIDEO

Totemism 50,000 years old: related to “Anarchism and Socialism”: VIDEO

Shamanism 30,000 years old: related to “Anarchism and Socialism”: VIDEO

Paganism 12,000 years old: related to “Anarchism and Socialism” (Pre-Capitalism): VIDEO

Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite and their slaves: VIEDO

Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State): VIEDO

Paganism 4,000 years old: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism): VIEDO

I do not hate simply because I challenge and expose myths or lies any more than others being thought of as loving simply because of the protection and hiding from challenge their favored myths or lies.

The truth is best championed in the sunlight of challenge.

An archaeologist once said to me “Damien religion and culture are very different”

My response, So are you saying that was always that way, such as would you say Native Americans’ cultures are separate from their religions? And do you think it always was the way you believe?

I had said that religion was a cultural product. That is still how I see it and there are other archaeologists that think close to me as well. Gods too are the myths of cultures that did not understand science or the world around them, seeing magic/supernatural everywhere.

I personally think there is a goddess and not enough evidence to support a male god at Çatalhöyük but if there was both a male and female god and goddess then I know the kind of gods they were like Proto-Indo-European mythology.

This series idea was addressed in, Anarchist Teaching as Free Public Education or Free Education in the Public: VIDEO

Our 12 video series: Organized Oppression: Mesopotamian State Force and the Politics of power (9,000-4,000 years ago), is adapted from: The Complete and Concise History of the Sumerians and Early Bronze Age Mesopotamia (7000-2000 BC): by “History with Cy

Show #1: Mesopotamian State Force and the Politics of Power (Samarra, Halaf, Ubaid)

Show #2: Mesopotamian State Force and the Politics of Power (Eridu: First City of Power)

Show #3: Mesopotamian State Force and the Politics of Power (Uruk and the First Cities)

Show #4: Mesopotamian State Force and the Politics of Power (First Kings)

Show #5: Mesopotamian State Force and the Politics of Power (Early Dynastic Period)

Show #6: Mesopotamian State Force and the Politics of Power (King Lugalzagesi and the First Empire)

Show #7: Mesopotamian State Force and the Politics of Power (Sargon and Akkadian Rule)

Show #8: Mesopotamian State Force and the Politics of Power (Naram-Sin, Post-Akkadian Rule, and the Gutians)

Show #9: Mesopotamian State Force and the Politics of Power (Gudea of Lagash and Utu-hegal)

Show #10: Mesopotamian State Force and the Politics of Power (Third Dynasty of Ur / Neo-Sumerian Empire)

Show #11: Mesopotamian State Force and the Politics of Power (Amorites, Elamites, and the End of an Era)

Show #12: Mesopotamian State Force and the Politics of Power (Aftermath and Legacy of Sumer)

Damien Marie AtHope’s Art

The “Atheist-Humanist-Leftist Revolutionaries”

Cory Johnston ☭ Ⓐ Atheist Leftist @Skepticallefty & I (Damien Marie AtHope) @AthopeMarie (my YouTube & related blog) are working jointly in atheist, antitheist, antireligionist, antifascist, anarchist, socialist, and humanist endeavors in our videos together, generally, every other Saturday.

Why Does Power Bring Responsibility?

Think, how often is it the powerless that start wars, oppress others, or commit genocide? So, I guess the question is to us all, to ask, how can power not carry responsibility in a humanity concept? I know I see the deep ethical responsibility that if there is power their must be a humanistic responsibility of ethical and empathic stewardship of that power. Will I be brave enough to be kind? Will I possess enough courage to be compassionate? Will my valor reach its height of empathy? I as everyone, earns our justified respect by our actions, that are good, ethical, just, protecting, and kind. Do I have enough self-respect to put my love for humanity’s flushing, over being brought down by some of its bad actors? May we all be the ones doing good actions in the world, to help human flourishing.

I create the world I want to live in, striving for flourishing. Which is not a place but a positive potential involvement and promotion; a life of humanist goal precision. To master oneself, also means mastering positive prosocial behaviors needed for human flourishing. I may have lost a god myth as an atheist, but I am happy to tell you, my friend, it is exactly because of that, leaving the mental terrorizer, god belief, that I truly regained my connected ethical as well as kind humanity.

Cory and I will talk about prehistory and theism, addressing the relevance to atheism, anarchism, and socialism.

At the same time as the rise of the male god, 7,000 years ago, there was also the very time there was the rise of violence, war, and clans to kingdoms, then empires, then states. It is all connected back to 7,000 years ago, and it moved across the world.

Cory Johnston:  

The Mind of a Skeptical Leftist (YouTube)

Cory Johnston: Mind of a Skeptical Leftist @Skepticallefty

The Mind of a Skeptical Leftist By Cory Johnston: “Promoting critical thinking, social justice, and left-wing politics by covering current events and talking to a variety of people. Cory Johnston has been thoughtfully talking to people and attempting to promote critical thinking, social justice, and left-wing politics.”

Cory needs our support. We rise by helping each other.

Cory Johnston ☭ Ⓐ @Skepticallefty Evidence-based atheist leftist (he/him) Producer, host, and co-host of 4 podcasts @skeptarchy @skpoliticspod and @AthopeMarie

Damien Marie AtHope (“At Hope”) Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist. Rationalist, Writer, Artist, Poet, Philosopher, Advocate, Activist, Psychology, and Armchair Archaeology/Anthropology/Historian.

Damien is interested in: Freedom, Liberty, Justice, Equality, Ethics, Humanism, Science, Atheism, Antiteism, Antireligionism, Ignosticism, Left-Libertarianism, Anarchism, Socialism, Mutualism, Axiology, Metaphysics, LGBTQI, Philosophy, Advocacy, Activism, Mental Health, Psychology, Archaeology, Social Work, Sexual Rights, Marriage Rights, Woman’s Rights, Gender Rights, Child Rights, Secular Rights, Race Equality, Ageism/Disability Equality, Etc. And a far-leftist, “Anarcho-Humanist.”

I am not a good fit in the atheist movement that is mostly pro-capitalist, I am anti-capitalist. Mostly pro-skeptic, I am a rationalist not valuing skepticism. Mostly pro-agnostic, I am anti-agnostic. Mostly limited to anti-Abrahamic religions, I am an anti-religionist. 

To me, the “male god” seems to have either emerged or become prominent around 7,000 years ago, whereas the now favored monotheism “male god” is more like 4,000 years ago or so. To me, the “female goddess” seems to have either emerged or become prominent around 11,000-10,000 years ago or so, losing the majority of its once prominence around 2,000 years ago due largely to the now favored monotheism “male god” that grow in prominence after 4,000 years ago or so. 

My Thought on the Evolution of Gods?

Animal protector deities from old totems/spirit animal beliefs come first to me, 13,000/12,000 years ago, then women as deities 11,000/10,000 years ago, then male gods around 7,000/8,000 years ago. Moralistic gods around 5,000/4,000 years ago, and monotheistic gods around 4,000/3,000 years ago. 

“Animism” is needed to begin supernatural thinking.
“Totemism” is needed for supernatural thinking connecting human actions & related to clan/tribe.
“Shamanism” is needed for supernatural thinking to be controllable/changeable by special persons.
Together = Gods/paganism

Damien Marie AtHope’s Art

Damien Marie AtHope (Said as “At” “Hope”)/(Autodidact Polymath but not good at math):

Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist, Rationalist, Writer, Artist, Jeweler, Poet, “autodidact” Philosopher, schooled in Psychology, and “autodidact” Armchair Archaeology/Anthropology/Pre-Historian (Knowledgeable in the range of: 1 million to 5,000/4,000 years ago). I am an anarchist socialist politically. Reasons for or Types of Atheism

My Website, My Blog, & Short-writing or QuotesMy YouTube, Twitter: @AthopeMarie, and My Email:

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