Damien Marie AtHopeā€™s Art

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Shell Mounds, Earth Mounds, Raised Platforms, and Pyramids: which I think are somewhat related in mythology thinking and culture beliefsĀ 

Religion ideas moved both directly by movements or migrations of people as well as by trade or transfer not related to migration. I see actual movements or migrations having more influence on the similar religion beliefs, to me. But both were involved in how religions evolved.

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ā€œP-M45 (P1c, formerlyĀ P1) commonly found among Siberians and Central Asians.Ā P-M45 (P1c) is, in turn, the parent node ofĀ Haplogroup QĀ (Q-M242) andĀ Haplogroup RĀ (R-M207). The major subclades of Haplogroups P-M45, Q and R now include most males amongĀ Europeans,Ā Native Americans,Ā South AsiansĀ andĀ Central Asians.ā€ ref

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Haplogroup Q-M120, also known asĀ Q1a1a1, is aĀ Y-DNA haplogroup. It is the only primary branch of haplogroupĀ Q1a1aĀ (F746/NWT01). The lineage is most common amongst modern populations in easternĀ Eurasia.Ā But the haplogroup might have been historically widespread in theĀ Eurasian steppeĀ andĀ north AsiaĀ since it is found amongĀ CimmeriansĀ inĀ MoldovaĀ and Bronze Age natives ofĀ Khƶvsgƶl. Possible time of origin is about 15,400 years ago.ref

“Radiocarbon dating of the layers of material indicates the mounds were built over thousands of years. These findings show that people began to build the first mound about 11,000 years ago.Ā New research reveals more information about theĀ LSU Campus Mounds, including the discovery of thousands of years old charred mammal bone fragments and a coordinated alignment of both mounds toward one of the brightest stars in the night sky. This new information offers more insight into the oldest known man-made structures in the Americas.Ā The two large, grassy mounds that are about 20 feet tall, on LSUā€™s campus, are among the more than 800 man-made, hill-like mounds in Louisiana, built by ancient indigenous people. While many mounds in the region have been destroyed, the LSU Campus Mounds have been preserved and are listed on the National Register for Historic Places.” ref

“Determining the time depth or antiquity of shell middens around the world is complicated by postglacial sea level rise that prohibits site discovery and is intertwined with how one defines a shell midden.Ā Many shell middens, particularly large, diverse midden mounds, appeared during the Holocene, and shell middens of all types proliferated around the world after 8000ā€“6000 years ago. The seemingly recent (Holocene) appearance or dramatic increase of shell middens was once used to indicate that marine and other aquatic resources were a late component of human adaptations and played a marginal or peripheral role in human evolution. However, marine and other aquatic foods have a deep history of use by anatomically modern humans and Neandertals, and some of these findings come from shell middens.” ref

“In the Americas, shell middens were widespread by the Early to Middle Holocene, but research is helping understand the antiquity of coastal resource use and the peopling of the Americas. Evidence of the use of estuaries and kelp forests, marine shellfish, finfish, mammals, and birds has been documented in >12,000ā€“10,000-year-old deposits from British Columbia, Californiaā€™s Channel Islands, and Baja California. In South America, layers of shell, bones, artifacts, charcoal, and other materials at Huaca Prieta are even older at 15,000ā€“8000 years ago. Shell deposits elsewhere in Peru extend back roughly 13,200 to 11,200 years ago, and shell middens in northern Chile dated between ~12,900 and 9000 years ago. On the other side of the continent, early shell midden layers in the Bolivian lowlands of western Amazonia and at a riverine shell midden in Brazil extend back ~10,000 years.” ref

“In parts of South and North America, shell middens tend to be younger and increased greatly after ~7000 years ago. Given their conspicuous nature, shell middens are an obvious sign of peopleā€™s interactions with aquatic habitats, their movements around the world, and their colonization of offshore islands. This includes sites dated to the Late Pleistocene, but it also is important for tracking later (Holocene) movements of people. On the Farasan Islands, Saudi Arabia, a region hypothesized as an area for potential migration between Africa and Asia, over 3000 shell middens primarily dated from 7360ā€“4700 years ago have been discovered. Despite their Holocene age, these sites have implications for how we interpret other early sites containing shellfish around the world.” ref

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Haplogroup migrations related to the Ancient North Eurasians: I added stuff to this map to help explain.Ā 

People reachedĀ Lake BaikalĀ Siberia around 25,000 years ago. They (to Damien) were likely Animistic Shamanists who were also heavily totemistic as well. Being animistic thinkers they likely viewed amazing things in nature as a part of or related to something supernatural/spiritual (not just natural as explained by science): spirit-filled, a sprit-being relates to or with it, it is a sprit-being, it is a supernatural/spiritual creature, or it is a great spirit/tutelary deity/goddess-god. From there comes mythology and faith in things not seen but are believed to somehow relate or interact with this ā€œreal worldā€ we know exists.

Both areas of Lake Baikal, one on the west side withĀ Ancient North EurasianĀ culture and one on the east side withĀ Ancient Northern East AsianĀ culture (later to become:Ā Ancient Northeast AsianĀ culture) areas are the connected areas that (to Damien) are the origin ancestry religion area for many mythologies and religious ideas of the world by means of a few main migrations and many smaller ones leading to a distribution of religious ideas that even though are vast in distance are commonly related to and centering on Lake Baikal and its surrounding areas like theĀ Amur regionĀ andĀ Altai Mountains region.Ā 

To an Animistic Thinker:Ā ā€œThings are not just as they seem, they may have a spirit, or spirit energy relates to themā€Ā 

To a Totemistic Thinker:Ā ā€œThings are not just as they seem, they may have a spirit, or spirit energy relates to them; they may have religio-cultural importance.ā€Ā 

ā€œAncient North Eurasian population had Haplogroups R, P, U, and Q DNA types: defined by maternal West-Eurasian ancestry components (such as mtDNA haplogroup U) and paternal East-Eurasian ancestry components (such as yDNA haplogroup P1 (R*/Q*).ā€Ā refĀ 

Damien Marie AtHopeā€™s Art

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Ancient North Eurasian

ā€œA 2016 study found that the global maximum ofĀ Ancient North Eurasian (ANE)Ā ancestry occurs in modern-dayĀ Kets,Ā Mansi,Ā Native Americans, andĀ Selkups. ANE ancestry has spread throughout Eurasia and the Americas in various migrations since theĀ Upper Paleolithic, and more than half of the worldā€™s population today derives between 5 and 42% of their genomes from the Ancient North Eurasians.Ā Significant ANE ancestry can be found inĀ Native Americans, as well as in regions of northernĀ Europe,Ā South Asia,Ā Central Asia, andĀ Siberia. It has been suggested that their mythology may have featured narratives shared by both Indo-European and some Native American cultures, such as the existence of a metaphysicalĀ world treeĀ and a fable in which a dog guards the path to the afterlife.ā€Ā ref

Ancient Northern East Asian/ later becameĀ Ancient Northeast Asian
Ancient Paleo-Siberian
Malā€™taā€“Buretā€™ culture (Malā€™ta boy MA-1)

Kolyma RegionĀ ā€“ ā€œKolyma Riverā€œ

The Kolyma Shaitans: Legends and RealityĀ (I only use just a small part)

ā€œA unique ā€œshaitanā€ burial was discovered on the bank of Omuk-Kuel Lake in the Middle-Kolyma ulus in Yakutia. According to the legends, buried in it are mummified remains of a shaman woman who died during a devastating smallpox epidemics in the 18th c. In an attempt to overcome the deadly disease, the shamanā€™s relatives used her remains as an emeget fetish. The author believes that these legends reflect the real events of those far-away years. The Arabic word ā€œshaitanā€ came to the Russian language from Turkic languages. According to Islamic tradition, a shaitan is a genie, an evil spirit, a demon. During Russian colonization and Christianization of Siberia, all sacred things used by the aborigines as fetishes, patron spirits of the family, and the tribe, grew to be called ā€œshaitans.ā€ There are various facts, dating to the 18th and 19th cc., confirming that this word also referred to the mummified remains of outstanding shamans.ā€Ā ref

ā€œIn the 1740s, a member of the Second Kamchatka Expedition Yakov Lindenau wrote, ā€œMeat is scratched off the [shamanā€™s] bones and the bones are put together to form a skeleton, which is dressed in humanā€™s clothes and worshipped as a deity. The Yukagirs place such dressed bonesā€¦in their yurts, their number can sometimes reach 10 or 15. If somebody commits even a minor sacrilege with respect to these bones, he stirs up rancor on the part of the Yukagirsā€¦ While traveling and hunting, the Yukagirs carry these bones in their sledges, and moreover, in their best sledges pulled by their best deer. When the Yukagirs are going to undertake something really important, they tell fortune using these skeletons: lift a skeleton up, and if it seems light, it means that their enterprise will have a favorable outcome. The Yukagirs call these skeletons stariks (old men), endow them with their best furs, and sit them on beds covered with deer hides, in a circle, as though they are alive.ā€ (Lindenau, 1983, p. 155)ā€Ā ref

ā€œIn the late 19th c., a famous explorer of aboriginal culture V. I. Jochelson noted the changes that occurred in the ritual in the last century and a half. So, the Yukagirs divided among themselves the shamanā€™s meat dried in the sun and then put it in separate tents. The dead bodies of killed dogs were left there as well.Ā ā€œAfter that,ā€ V. I. Jochelson writes, ā€œthey would divide the shamanā€™s bones, dry them and wrap in clothes. The skull was an object of worshipping. It was put on top of a trunk (body) cut out of wood. A caftan and two hats ā€“ a winter and a summer one ā€“ were sewn for the idol. The caftan was all embroidered. On the skull, a special mask was put, with holes for the eyes and the mouthā€¦ The figure was placed in the front corner of the home. Before a meal, a piece of food was thrown into the fire and the idol was held above it. This feeding of the idolā€¦ was committed before each meal.ā€ (V. I. Jochelson, 2005, pp. 236ā€”237)ā€Ā ref

ā€œThe idol was kept by the children of the dead shaman. One of them was inducted into the shamanism mysteries while his father was still alive. The idol was carried in a wooden box. Sometimes, in line with the air burial ritual, the box was erected on poles or trees, and the idol was taken out only before hunting or a long journey so that the outcome of the enterprise planned could be predicted. With time, the Yukagirs began using wooden idols as charms. V. I. Jochelson notes that by the late 19th c. the Yukagirs had developed a skeptical attitude towards idols and referred to them as ā€œshaitans.ā€ In this way, under the influence of Christianity, the worshipped ancestorā€™s spirit turned into its opposite ā€“ an evil spirit, a devil, a Satan.ā€Ā ref

Ancestral Native American,Ā Ancient Beringian

14,000-year-oldĀ Ust-Kyakhta-3Ā (UKY) individual found nearĀ Lake Baikal

Amur River Region

Chertovy Vorota Cave/Devilā€™s Gate Cave

Afanasievo culture

Bactriaā€“Margiana Archaeological Complex

32,000-21,000 years ago Yana Culture, at the Yana Woolly Rhinoceros Horn Site in Siberia, with genetic proximity to Ancient North Eurasian populations (Malā€™ta and Afontova Gora), but also Ust-Ishim, Sunghir, and to a lesser extent Tianyuan, as well as similarities with the Clovis culture

 

Damien Marie AtHopeā€™s Art

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Groups partially derived from the Ancient North Eurasians

ā€œThe ANE lineage is defined by association with the MA-1, or ā€œMalā€™ta boyā€, remains of 24,000 years ago in central Siberia Malā€™ta-Buretā€™ culture 24,000-15,000 years ago. The Ancient North Eurasians (ANE) samples (Afontova Gora 3, Malā€™ta 1, and Yana-RHS) show evidence for minor gene flow from an East Asian-related group (simplified by the Amis, Han, or Tianyuan) but no evidence for ANE-related geneflow into East Asians (Amis, Han, Tianyuan), except the Ainu, of North Japan.ā€Ā refĀ 

ā€œThe ANE lineage is defined by association with the MA-1, or ā€œMalā€™ta boyā€, remains of 24,000 years ago in central Siberia Malā€™ta-Buretā€™ culture 24,000-15,000 years ago ā€œbasal to modern-day Europeansā€. Some Ancient North Eurasians also carried East Asian populations, such as Tianyuan Man.ā€Ā ref

ā€œBronze-age-steppe Yamnaya and Afanasevo cultures were ANE at around 50% and Eastern Hunter-Gatherer (EHG) at around 75% ANE. Karelia culture: Y-DNA R1a-M417 8,400 years ago, Y-DNA J, 7,200 years ago, and Samara, of Y-haplogroup R1b-P297 7,600 years ago is closely related to ANE from Afontova Gora, 18,000 years ago around the time of blond hair first seen there.ā€Ā refĀ 

Ancient North Eurasian

ā€œInĀ archaeogenetics, the termĀ Ancient North EurasianĀ (often abbreviated as ANE) is the name given to an ancestralĀ West EurasianĀ component that represents descent from the people similar to theĀ Malā€™taā€“Buretā€™ cultureĀ and populationsĀ closely relatedĀ to them, such as fromĀ Afontova GoraĀ and theĀ Yana Rhinoceros Horn Site. Significant ANE ancestry are found in some modern populations, including Europeans and Native Americans.ā€Ā refĀ 

ā€œThe ANE lineage is defined by association with the MA-1, or ā€œMalā€™ta boyā€œ, the remains of an individual who lived during theĀ Last Glacial Maximum, 24,000 years ago in centralĀ Siberia, Ancient North Eurasians are described as a lineage ā€œwhich is deeply related to Paleolithic/Mesolithic hunter-gatherers in Europe,ā€ meaning that they diverged from Paleolithic Europeans a long time ago.ā€Ā ref

ā€œThe ANE population has also been described as having been ā€œbasal to modern-day Europeansā€ but not especially related to East Asians, and is suggested to have perhaps originated in Europe or Western Asia or the Eurasian Steppe of Central Asia. However, some samples associated with Ancient North Eurasians also carried ancestry from an ancient East Asian population, such asĀ Tianyuan Man. Sikora et al. (2019) found that theĀ Yana RHSĀ sample (31,600 BP) inĀ Northern SiberiaĀ ā€œcan be modeled as early West Eurasian with an approximately 22% contribution from early East Asians.ā€Ā ref

ā€œPopulations genetically similar to MA-1 were an important genetic contributor toĀ Native Americans,Ā Europeans,Ā Central Asians,Ā South Asians, and some East Asian groups, in order of significance. Lazaridis et al. (2016:10) note ā€œa cline of ANE ancestry across the east-west extent of Eurasia.ā€ The ancient Bronze-age-steppeĀ YamnayaĀ andĀ AfanasevoĀ cultures were found to have a noteworthy ANE component at ~50%.ā€Ā ref

ā€œAccording to Moreno-Mayar et al. 2018 between 14% and 38% of Native American ancestry may originate from gene flow from the Malā€™taā€“Buretā€™ people (ANE). This difference is caused by the penetration of posterior Siberian migrations into the Americas, with the lowest percentages of ANE ancestry found in Eskimos and Alaskan Natives, as these groups are the result of migrations into the Americas roughly 5,000 years ago.ā€Ā refĀ 

ā€œEstimates for ANE ancestry among first wave Native Americans show higher percentages, such as 42% for those belonging to the Andean region in South America. The other gene flow in Native Americans (the remainder of their ancestry) was of East Asian origin. Gene sequencing of another south-central SiberianĀ people (Afontova Gora-2)Ā dating to approximately 17,000 years ago, revealed similar autosomal genetic signatures to that of Malā€™ta boy-1, suggesting that the region was continuously occupied by humans throughout the Last Glacial Maximum.ā€Ā ref

ā€œThe earliest known individual with a genetic mutation associated with blonde hair in modern Europeans is an Ancient North Eurasian female dating to around 16000 BCE from theĀ Afontova Gora 3Ā site in Siberia. It has been suggested that their mythology may have included a narrative, found in both Indo-European and some Native American fables, in which a dog guards the path to the afterlife.ā€Ā ref

ā€œGenomic studies also indicate that the ANE component was introduced to Western Europe by people related to theĀ Yamnaya culture, long after the Paleolithic. It is reported in modern-day Europeans (7%ā€“25%), but not of Europeans before the Bronze Age. Additional ANE ancestry is found in European populations through paleolithic interactions with Eastern Hunter-Gatherers, which resulted in populations such as Scandinavian Hunter-Gatherers.ā€Ā ref

ā€œThe Ancient North Eurasians (ANE) split from the ancestors ofĀ European peoplesĀ somewhere in theĀ Middle EastĀ orĀ South-central Asia, and used a northern dispersal route throughĀ Central AsiaĀ intoĀ Northern AsiaĀ andĀ Siberia. Genetic analyses show that all ANE samples (Afontova Gora 3, Malā€™ta 1, and Yana-RHS) show evidence for minor gene flow from an East Asian-related group (simplified by theĀ Amis, Han, or Tianyuan). In contrast, no evidence for ANE-related geneflow into East Asians (Amis, Han, Tianyuan), except the Ainu, was found.ā€Ā ref

ā€œGenetic data suggests that the ANE formed during the Terminal Upper-Paleolithic (36+-1,5ka) period from a deeply European-related population, which was once widespread in Northern Eurasia, and from an early East Asian-related group, which migrated northwards into Central Asia and Siberia, merging with this deeply European-related population. These population dynamics and constant northwards geneflow of East Asian-related ancestry would later gave rise to the ā€œAncestral Native Americansā€ andĀ Paleosiberians, which replaced the ANE as dominant population ofĀ Siberia.ā€Ā ref

Groups partially derived from the Ancient North Eurasians

ā€œEastern Hunter-GathererĀ (EHG) is a lineage derived predominantly (75%) from ANE. It is represented by two individuals fromĀ Karelia, one of Y-haplogroup R1a-M417, dated c. 8.4Ā kya, the other of Y-haplogroup J, dated c. 7.2 kya; and one individual fromĀ Samara, of Y-haplogroup R1b-P297, dated c. 7.6 kya. This lineage is closely related to the ANE sample fromĀ Afontova Gora, dated c. 18 kya. After the end of the Last Glacial Maximum, theĀ Western Hunter-GatherersĀ (WHG) and EHG lineages merged in Eastern Europe, accounting for early presence of ANE-derived ancestry in Mesolithic Europe. Evidence suggests that as Ancient North Eurasians migrated West from Eastern Siberia, they absorbed Western Hunter-Gatherers and other West Eurasian populations as well.ā€Ā ref

ā€œCaucasian Hunter-GathererĀ (CHG) is represented by the Satsurblia individual dated ~13 kya (from theĀ Satsurblia caveĀ inĀ Georgia), and carried 36% ANE-derived admixture. While the rest of their ancestry is derived from the Dzudzuana cave individual dated ~26 kya, which lacked ANE-admixture, Dzudzuana affinity in the Caucasus decreased with the arrival of ANE at ~13 kya Satsurblia.ā€Ā ref

ā€œScandinavian Hunter-GathererĀ (SHG) is represented by several individuals buried atĀ Motala, Sweden ca. 6000 BC. They were descended fromĀ Western Hunter-GatherersĀ who initially settledĀ ScandinaviaĀ from the south, and later populations of EHG who entered Scandinavia from the north through the coast ofĀ Norway.ā€Ā ref

ā€œIran NeolithicĀ (Iran_N) individuals dated ~8.5 kya carried 50% ANE-derived admixture and 50% Dzudzuana-related admixture, marking them as different from other Near-Eastern and Anatolian Neolithics who didnā€™t have ANE admixture. Iran Neolithics were later replaced by Iran Chalcolithics, who were a mixture of Iran Neolithic and Near Eastern Levant Neolithic.ā€Ā ref

ā€œAncient Beringian/Ancestral Native AmericanĀ are specific archaeogenetic lineages, based on the genome of an infant found at the Upward Sun River site (dubbed USR1), dated to 11,500 years ago. The AB lineage diverged from the Ancestral Native American (ANA) lineage about 20,000 years ago.ā€Ā ref

ā€œWest Siberian Hunter-GathererĀ (WSHG) are a specific archaeogenetic lineage, first reported in a genetic study published inĀ ScienceĀ in September 2019. WSGs were found to be of about 30% EHG ancestry, 50% ANE ancestry, and 20% to 38% East Asian ancestry.ā€Ā ref

ā€œWestern Steppe HerdersĀ (WSH) is the name given to a distinct ancestral component that represents descent closely related to theĀ Yamnaya cultureĀ of theĀ Ponticā€“Caspian steppe. This ancestry is often referred to as Yamnaya ancestry or Steppe ancestry.ā€Ā ref

ā€œLate Upper Paeolithic Lake BaikalĀ ā€“ Ustā€™Kyakhta-3 (UKY) 14,050-13,770 BP were mixture of 30% ANE ancestry and 70% East Asian ancestry.ā€Ā ref

ā€œLake Baikal HoloceneĀ ā€“ Baikal Eneolithic (Baikal_EN) and Baikal Early Bronze Age (Baikal_EBA) derived 6.4% to 20.1% ancestry from ANE, while rest of their ancestry was derived from East Asians. Fofonovo_EN near by Lake Baikal were mixture of 12-17% ANE ancestry and 83-87% East Asian ancestry.ā€Ā ref

ā€œHokkaido Jōmon peopleĀ specifically refers to the Jōmon period population ofĀ HokkaidoĀ in northernmost Japan. Though the Jōmon people themselves descended mainly from East Asian lineages, one study found an affinity between Hokkaido Jōmon with the Northern Eurasian Yana sample (an ANE-related group, related to Malā€™ta), and suggest as an explanation the possibility of minor Yana gene flow into the Hokkaido Jōmon population (as well as other possibilities). A more recent study by Cooke et al. 2021, confirmed ANE-related geneflow among the Jōmon people, partially ancestral to theĀ Ainu people. ANE ancestry among Jōmon people is estimated at 21%, however, there is a North to South cline within the Japanese archipelago, with the highest amount of ANE ancestry in Hokkaido and Tohoku.ā€Ā ref

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Here are the Human Migrations from Asia into Alaska (North America)

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Human Migration from Asia into Alaska (North America) (14,000 to 10,000 years ago)

ā€œlikely relates to theĀ Ancient North EurasiansĀ described as anĀ R DNAĀ lineageā€

Lithic stage:Ā before 8500 BCE

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Human Migration from Asia into Alaska (North America)Ā (11,000 to 6,000 years ago)

ā€œlikely relates to theĀ Na-Dene languagesĀ described asĀ C-M217/C2/C3/C-M130Ā DNAĀ lineageā€

Archaic period: 8000 BCā€“ 1000 BCE

ThisĀ C-M217/C2/C3/C-M130Ā DNAĀ lineage is also in theĀ Mound Builders (some of which are pyramid-like)Ā such as theĀ AdenaĀ (800 BCEā€“100 CE),Ā HopewellĀ (200 BCEā€“500 CE), and theĀ MayaĀ civilization withĀ pyramids.

Mound Builders

ā€œA number ofĀ pre-ColumbianĀ cultures are collectively termed ā€œMound Buildersā€œ. The term does not refer to a specific people or archaeological culture, but refers to the characteristicĀ moundĀ earthworks erected for an extended period of more than 5,000 years. The ā€œMound Builderā€ cultures span the period of roughly 3500Ā BCEĀ (the construction ofĀ Watson Brake) to the 16th century CE, including theĀ Archaic period,Ā Woodland periodĀ (CalusaĀ culture,Ā AdenaĀ andĀ Hopewell cultures), andĀ Mississippian period. Geographically, the cultures were present in the region of theĀ Great Lakes, theĀ Ohio RiverĀ Valley, and theĀ Mississippi RiverĀ valley and its tributary waters.ā€Ā ref

ā€œThe first mound building was an early marker of political and social complexity among the cultures in the Eastern United States.Ā Watson BrakeĀ in Louisiana, constructed about 3500 BCE during theĀ Middle Archaic period, is currently the oldest known and dated mound complex in North America. It is one of 11 mound complexes from this period found in the Lower Mississippi Valley.Ā These cultures generally had developed hierarchical societies that had an elite. These commanded hundreds or even thousands of workers to dig up tons of earth with the hand tools available, move the soil long distances, and finally, workers to create the shape with layers of soil as directed by the builders.ā€Ā ref

ā€œFrom about 800 CE, the mound building cultures were dominated by theĀ Mississippian culture, a large archaeological horizon, whose youngest descendants, theĀ Plaquemine cultureĀ and theĀ Fort Ancient culture, were still active at the time of European contact in the 16th century. One tribe of the Fort Ancient culture has been identified as theĀ Mosopelea, presumably of southeast Ohio, who were speakers of anĀ Ohio Valley Siouan language. The bearers of the Plaquemine culture were presumably speakers of theĀ NatchezĀ language isolate. The first description of these cultures is due to Spanish explorerĀ Hernando de Soto, written between 1540 and 1542.ā€Ā ref

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ā€œMales carrying C-M130 are believed to have migrated to the Americas some 6,000-8,000 years ago, and was carried by Na-DenĆ©-speaking peoples into the northwest Pacific coast of North America.ā€Ā refĀ 

PicĀ ref

Ancient Women Found in a Russian Cave Turn Out to Be Closely Related to The Modern PopulationĀ https://www.sciencealert.com/ancient-women-found-in-a-russian-cave-turn-out-to-be-closely-related-to-the-modern-population

Abstract

ā€œAncient genomes have revolutionized our understanding of Holocene prehistory and, particularly, the Neolithic transition in western Eurasia. In contrast, East Asia has so far received little attention, despite representing a core region at which the Neolithic transition took place independently ~3 millennia after its onset in the Near East. We report genome-wide data from two hunter-gatherers from Devilā€™s Gate, an early Neolithic cave site (dated to ~7.7 thousand years ago) located in East Asia, on the border between Russia and Korea. Both of these individuals are genetically most similar to geographically close modern populations from the Amur Basin, all speaking Tungusic languages, and, in particular, to the Ulchi. The similarity to nearby modern populations and the low levels of additional genetic material in the Ulchi imply a high level of genetic continuity in this region during the Holocene, a pattern that markedly contrasts with that reported for Europe.ā€Ā ref

ā€œSix of seven individuals whose remains have been recovered from the cave have been DNA tested.Ā Originally, three of the specimens were thought to be adult males, two were thought to be adult females, one was thought to be a sub-adult of about 12-13 years of age, and one was thought to be a juvenile of about 6-7 years of age based on the skeletal morphology of the remains. Results of genetic analysis of the sub-adult individual have not yet been published. However, two specimens, NEO236 (Skull B, DevilsGate2) and NEO235 (Skull G), who had been presumed to be adult males according to a forensic morphological assessment of their remains, were discovered through genetic analysis to actually be females.Ā The juvenile specimen also has been determined to be female through genetic analysis.Ā Three of the specimens (including the only adult male plus NEO235/Skull G and another adult female, labeled as Skull Š•, DevilsGate1, or NEO240, who has been genetically determined to be a first-degree relative of NEO235/Skull G) have been assigned to mtDNAĀ haplogroup D4m;Ā a previous genetic analysis of one of these adult female specimens determined her mtDNA haplogroup to be D4.Ā Another three specimens (including the juvenile female, the DevilsGate2 specimen, and another adult female; both the juvenile female and the DevilsGate2 specimen have been determined to be first-degree relatives of the other adult female, and the juvenile female and the DevilsGate2 specimen also have been determined to be second-degree relatives of each other) have been assigned toĀ haplogroup D4;Ā a previous genetic analysis of the DevilsGate2 specimen determined her mtDNA haplogroup to beĀ M.Ā The only specimen from the cave who has been confirmed to be male through genetic analysis has been assigned to Y-DNAhaplogroup C2b-F6273/Y6704/Y6708, equivalent to C2b-L1373, the northern (Central Asian, Siberian, and indigenous American) branch of haplogroup C2-M217.ā€Ā ref

ā€œThe haplogroup C-M217 is now found at high frequencies amongĀ Central AsianĀ peoples,Ā indigenous Siberians, and someĀ Native peoples of North America. Haplogroup C-M217 is the modal haplogroup amongĀ MongoliansĀ and mostĀ indigenous populations of the Russian Far East, such as theĀ Buryats, NorthernĀ Tungusic peoples,Ā Nivkhs,Ā Koryaks, andĀ Itelmens. TheĀ subcladeĀ C-P39 is common among males of the indigenous North American peoples whose languages belong to theĀ Na-DenĆ©Ā phylum.Ā C2b1a1a P39Ā Canada,USA(Found in several indigenous peoples of North America, including someĀ Na-DenĆ©-,Algonquian-, orSiouan-speaking populations).ā€Ā ref

ā€œMales carrying C-M130 are believed to haveĀ migrated to the AmericasĀ some 6,000-8,000 years ago, and was carried byĀ Na-DenĆ©-speaking peoples into the northwest Pacific coast ofĀ North America. The distribution of Haplogroup C-M130 is generally limited to populations of Siberia, parts of East Asia, Oceania, and theĀ Americas.Ā Haplogroup C2Ā (M217) ā€“ the most numerous and widely dispersed C lineage ā€“ was once believed to have originated inĀ Central Asia, spread from there intoĀ Northern AsiaĀ andĀ the AmericasĀ while other theory it originated from East Asia.Ā C-M217 stretches longitudinally fromĀ Central EuropeĀ andĀ Turkey, to theĀ Wayuu peopleĀ ofĀ ColombiaĀ andĀ Venezuela, and latitudinally from theĀ AthabaskanĀ peoples ofĀ AlaskaĀ toĀ VietnamĀ to theĀ Malay Archipelago. The highest frequencies of Haplogroup C-M217 are found among the populations ofĀ MongoliaĀ andĀ Far East Russia, where it is theĀ modalĀ haplogroup. Haplogroup C-M217 is the only variety of Haplogroup C-M130 to be found amongĀ Native Americans, among whom it reaches its highest frequency inĀ Na-DenĆ©Ā populations.ā€Ā ref

ref

ā€œY DNA projects for C-M217Ā here,Ā C-P39Ā here, and the mainĀ C projectĀ here.Ā  Please note that on the latest version of theĀ ISOGG tree, M217, P44, and Z1453 are now listed as C2, not C3.Ā Ā In the Messavilla study (1962), fourteen individuals from the Kichwa and Waorani populations of South America were discovered to carry haplogroupĀ C3* (M217).Ā  Most of the individuals within these populations carry variants of expected haplogroup Q, with the balance of 26% of the Kichwa samples and 7.5% of the Waorani samples carryingĀ C3* (M217).Ā  MRCA estimates between the groups are estimated to be between 5.0-6.2 years ago, or years before the present.ā€Ā ref

In the paper, the authorsĀ state that:

ā€œWe set out to test whether or not the haplogroupĀ C3* (M217)Ā Y chromosomes found at a mean frequency of 17% in two Ecuadorian populations could have been introduced by migration from East Asia, where this haplogroup is common. We considered recent admixture in the last few generations and, based on an archaeological link between the middle Jōmon culture in Japan and the Valdivia culture in Ecuador, a specific example of ancient admixture between Japan and Ecuador 6 Kya.Ā In a paper, written by Estrada et all, titled ā€œPossible Transpacific Contact on the Cost of Ecuadorā€,Ā Estrada states that the earliest pottery-producing culture on the coast of Ecuador, the Valdivia culture, shows many striking similarities in decoration and vessel shape to the pottery of eastern Asia. In Japan, resemblances are closest to the Middle Jomon period. Both early Valdivia and Middle Jomon are dated between 2000 and 3000 BCE. A transpacific contact from Asia to Ecuador during this time is postulated.ā€Ā ref

The conclusions from theĀ 1962Ā paper states that:

Three different hypotheses to explain the presence of C3* Y chromosomes in Ecuador but not elsewhere in the Americas were tested: recent admixture,Ā ancient admixture āˆ¼6 Kya, or entry as a founder haplogroup 15ā€“20 Kya with subsequent loss by drift elsewhere. We can convincingly exclude the recent admixture model, and find no support for the ancient admixture scenario, although cannot completely exclude it. Overall, our analyses support the hypothesis thatĀ C3* (M217)Ā Y chromosomes were present in the ā€œFirst Americanā€ ancestral population, and have been lost by drift from most modern populations except the Ecuadorians.

At the time not having the understanding of C-M217 (C3*) as we have now, theĀ 1962Ā paper stated that:

ā€œOther than one C3* individual in Alaska, C3* is unknown in the rest of the Native world including all of North American and the balance of Central and South America, but is common and widespread in East Asia.ā€Ā ref

Some not all Mayan DNA shows C haplogroup. Genetic Overview of the Maya Populations: Mitochondrial DNA HaplogroupsĀ ref

Native American founding lineages of Y chromosomes, called C-M217 (C3*), within a restricted area of Ecuador in North-Western South America.Ā ref
ā€œMound Builder people of the Hopewell culture were the descendants of people of the Adena culture (circa 800 BC to AD 1) who were, in turn, descended from the local Archaic cultures (circa 3000-500 BCE). Comparisons between the mtDNA from individuals from the Hopewell site and a database of mtDNA from groups from all over the world, demonstrated that these ancient Native Americans shared close ties with Asia especially, China, Korea, Japan, and Mongolia.ā€Ā ref
ā€œMonks Mound by theĀ Mississippian cultureĀ began about 900ā€“950 CE, in Illinois, United States. Monks Mound roughly the same size at its base as the Great Pyramid of Giza. The perimeter of its base is larger than the Pyramid of the Sun at Teotihuacan. As a platform mound, the earthwork supported a wooden structure on the summit.ā€Ā ref

Haplogroup C-M217, also known as C2 (and previously as C3), is a Y-chromosome DNA haplogroup.

ā€œ131 relations:Ā Abazins,Ā Adygea,Ā African admixture in Europe,Ā Ainu people,Ā Aisin Gioro,Ā Algonquian languages,Ā Altai people,Ā Anhui,Ā Apache,Ā Armenians,Ā Bai people,Ā Bangladesh,Ā Beijing,Ā Bhutan,Ā Burusho people,Ā Buryatia,Ā Buryats,Ā Cambodia,Ā Central Asia,Ā Chams,Ā Chechnya,Ā Cheyenne,Ā China,Ā Chukchi people,Ā Crimean Tatars,Ā Dai people,Ā Daur people,Ā Descent from Genghis Khan,Ā Dungan people,Ā East Asia,Ā Evenks,Ā Evens,Ā Fujian,Ā Gansu,Ā Garo Hills,Ā Garo people,Ā Genetic genealogy,Ā Genographic Project,Ā Guangxi,Ā Hamnigan,Ā Han Chinese,Ā Hani people,Ā Haplogroup,Ā Haplogroup C-M130,Ā Haplogroup C-M217,Ā Haplogroup C-M48,Ā Haplogroup C-M8,Ā Haplogroup CF (Y-DNA),Ā Haplogroup CT,Ā Haplotype,Ā Hazaras,Ā Hui people,Ā Human Y-chromosome DNA haplogroup,Ā Indigenous peoples of Siberia,Ā Indigenous peoples of the Americas,Ā Itelmens,Ā Japanese people,Ā Java,Ā Jilin,Ā Jishou,Ā Kalmyks,Ā Karakalpaks,Ā Kazakhs,Ā Khasic languages,Ā Korea,Ā Koreans,Ā Koryaks,Ā Kyrgyz people,Ā Language family,Ā List of Y-chromosome haplogroups in populations of the world,Ā Lu people,Ā Lyngngam language,Ā Manchu people,Ā Maritime Southeast Asia,Ā Meghalaya,Ā Miao people,Ā Molecular phylogenetics,Ā Mongols,Ā Muong people,Ā Na-Dene languages,Ā Nanai people,Ā National Geographic,Ā Nepal,Ā Nivkh people,Ā Nogais,Ā Northern Thai people,Ā Northern Thailand,Ā Oirats,Ā Oroqen people,Ā Outer Mongolia,Ā Pakistan,Ā Paragroup,Ā Pashtuns,Ā Patrilineality,Ā Saga Prefecture,Ā Shandong,Ā Shanxi,Ā She people,Ā Sibe people,Ā Siouan languages,Ā Sioux,Ā Southeast Asia,Ā Soyot,Ā Subclade,Ā Tabasaran people,Ā Taiwanese indigenous peoples,Ā Tajiks,Ā Tanana Athabaskans,Ā Teleuts,Ā Thailand,Ā Tibetan people,Ā Tibeto-Burman languages,Ā Tujia people,Ā Tungusic peoples,Ā Turkic peoples,Ā Tuvans,Ā Udege people,Ā Uyghurs,Ā Uzbeks,Ā Vietnam,Ā Vietnamese people,Ā Wayuu people,Ā Xiā€™an,Ā Y-DNA haplogroups by ethnic group,Ā Y-DNA haplogroups in populations of East and Southeast Asia,Ā Y-DNA haplogroups in populations of Oceania,Ā Yakuts,Ā Yao people,Ā Yukaghir people,Ā Yunnan,Ā 1000 Genomes Project.ā€Ā ref

ā€œSeveral studies of the peopling of the Americas have made use of Native American variants. South American C-M217 (or C3), 17 which is defined by marker M21721 and is derived from haplogroup C, which is in turn defined by markers M216 and M130.22 This latter haplogroup is also found among various ethnic groups from northeast Asia, Australasia, and Oceania. The five haplogroup C (C-M130) individuals originated from two Ecuadorian communities, and one from Peru. All five individuals were Quechua speakers (Supplementary Table 4), and displayed also the derived allele for SNP M217; thus, these South American natives belong to the C-M217 lineage, as previously reported.ā€Ā ref

Prevalence of Y-SNP haplogroup C-M217 (C3*) around the Pacific Ocean. Light blue: previous studies; dark blue: present study; yellow: relative frequency of C-M217 (C3*) carriers.Ā https://www.researchgate.net/figure/Prevalence-of-Y-SNP-haplogroup-C-M217-C3-around-the-Pacific-Ocean-Light-blue_fig3_236207412

Dene-Yeniseian and Na-Dene

ā€œThe Dene-Yeniseian hypothesis regards the Ket language spoken in the Yenisei River Basin as genetically related to the widespread Na-Dene language family in North America. Na-Dene comprises Tlingit and the recently extinct Eyak in Alaska, along with over thirty Athabaskan languages spoken from the western North American Subarctic to pockets in California (Hupa), Oregon (Tolowa) and the American Southwest (Navajo, Apache) (Krauss 1976). Pre-Proto-Na-Dene is believed to have spread from Alaska ca. 3000-2500 BCE.Ā Q1b-YP4010 in a 2,000-year-old North American sample from Lovelock Cave, Nevada, is possibly directly linked to the Southern Athabascan expansion, supporting that some Cis-Baikal LN patrilines survived among ancient Na-Dene speakers. Subclades of hg.Ā Q1b-YP4010Ā shown by Onnyos-1 are later found widespread among Cis-Baikal Late Neolithic and Early Bronze Age individuals, most of them attributed to the Glazkovo culture. In fact, their ancestry is shared by Cis-Baikal LN/EBA individuals featuring ā€“ among others ā€“ hg.Ā Q1b-Y11938, a haplogroup shared with the few sampled modernĀ Ket peopleĀ (a tribe ofĀ Yeniseian-speakingĀ people in Siberia).ā€Ā ref

ā€œThe population movement represented byĀ Palaeo-EskimoĀ ancestry is thus probably the most relevant for a hypothetical Dene-Yeniseian connection before the (Pre-)Proto-Na-Dene expansion and eventual admixture with North American First Peoples, since Baikal LN/EBA samples show both Y-DNA lineages ā€“ Q1b-Y11938 closely related to modern Kets, and Q1b-YP4010 linked to the Paleo-Eskimo Syalakh/Belā€™kachi-related expansions.Ā The ancestor of Common Yeniseian (dated earlier than ca. 1000 BCE), Proto-Yeniseic, can be dated to a considerably earlier period (possibly ca. 3000-2000 BCE), and Na-Dene to a roughly similar time (ca. 3500-2500 BCE), which ā€“ based on the innovations of the latter ā€“ allows for a Dene-Yeniseian split ca. 7000-5000 BCE (cf. Vajda inĀ Flegontov et al. 2017). The Baikal LN/EBA-related split in population genomics is visible ca. 7,000 years ago, showing that a Na-Dene ā€“ Yeniseian connection is not far-fetched in terms of reconstructible languages or tight link in population genomics.ā€Ā ref

ā€œNevertheless, based on the shared ancestry among Northern Pacific groups and the highly variable linguistic guesstimates, it is still possible that the arrival of Proto-Na-Dene was linked to the formation of the Northern Archaic people, as previously proposed (e.g. Esdale 2008, Potter 2008). After all, their Northern Archaic tradition (ca. 5000-4500 BCE) probably involved a mixture of Syalakh/Belā€™kachi-related population with back-migrating peoples bringing Archaic Cultural Diffusion to Alaska, which would justify the presence of Q1b-M3 among early Athabascans. Chukotko-Kamchatkan speakers show the closest affinity to Palaeo-Eskimos among modern populations, with the split from other present-day Siberian populations happening ca. 4300 BCE, and from Saqqaq estimated ca. 4400-2400 BCE. The split with Eskimo-Aleut is estimated to have occurred ca. 4200-2900 BCE, due to their admixture with a group related to Northern Athabascans (Flegontov et al. Nature 2019).ā€Ā ref

ā€œDinĆ© BahaneŹ¼Ā (Navajo:Ā ā€œStory of the Peopleā€), theĀ NavajoĀ creation myth, describes the prehistoric emergence of the Navajo as a part of theĀ Navajo religious beliefs. It centers on the area known as theĀ DinĆ©tah, the traditionalĀ homelandĀ of the Navajo, and forms the basis of the traditional Navajo way of life and ceremony.ā€Ā ref

The Union of Two Worlds: Reconstructing Elements of Proto-Athabaskan Folklore and Religion

ā€œThis study reconstructs elements of proto-Athabaskan folklore and religion, challenging received wisdom about the character of Southern Athabaskan culture. Detailed parallelism between Athabaskan and Old World folklore traditions, especially Inner Asian ones, means we must now consider that Southern Athabaskan cultures may retain significant elements of proto-Athabaskan belief systems originating in Asia.ā€Ā ref

ā€œReconstruction of Proto-Na-Dene (= Proto-Athabaskan-Eyak-Tlingit, PAET in Jeff Leerā€™s terms)is based on comparison of three groups of languages: 1) Tlingit dialects (Tl), 2) Eyak (E) and3) Athabaskan languages (PA = Proto-Athabaskan)1. Eyak and the Athabaskan languages are closeĀ to each other and are traced back toĀ an intermediate Proto-Eyak-Athabakan language(PEA = PAE of Jeff Leer). The regular phoneticĀ correspondences between Eyak and PA were interpretedĀ by Michael E. Krauss and Jeffrey Leer, including very complicated correspondencesĀ of sonorants (Krauss & Leer 1981). Leer (1992; 2008; 2008a) has proposed a PND reconstruction, explaining most of the regular sound correspondences between the Na-Dene languages.ā€Ā ref

ā€œEvery Dene nation has its own creation story about how the Earth came to be, and how the Dene people and language were created. All of these tales often feature a Creator who forms the waters and lands of Denendeh.Ā Dene oral traditions are records of history, known asĀ Ć¾qtĆŗ hoghena nĆ¼sĆ­ hotĆŸĆ¼ honĆ¼, as well as spiritual legends, calledĀ Ć¼Ć¦qhzĆ©. Every Dene nation has its own creation story about how the Earth came to be, and how the Dene people and language were created. All of these tales often feature a Creator who forms the waters and lands of Denendeh. They also feature common characters such as Raven and YamĒ«Ē«Ģ€zha. Raven is a trickster figure who can transform into different forms. Ravenā€™s behaviors and errors are meant to teach the Dene right from wrong. (See alsoĀ Raven Symbolism.) Another well-known shape-shifter is YamĒ«Ē«Ģ€zha (also known as YamoĢØĢria to some people; for others, YamoĢØĢria is a different being). YamĒ«Ē«Ģ€zha is a medicine man who transforms from human to animal, and helps the Dene solve problems. In some tales, YamĒ«Ē«Ģ€zha is half-animal/half-human. These legends are significant to Dene culture and spirituality, as they transmit lore and lessons to younger generations. (See alsoĀ Indigenous Peoples: Religion and Spirituality.)ā€Ā ref

ā€œRavens appear as stock characters in several traditionalĀ Serbian epic poems. Like in many other cultures, the raven is associated with death ā€“ more specifically with an aftermath of a bloody or significant battle. Ravens often appear in pairs and play the role of harbingers of tragic news, usually announcing the death of a hero or a group of heroes. They tend to appear in combination with female characters as receivers of the news. Usually, a mother or a wife of a hero will be notified about the heroā€™s death by a visit from a pair of ravens. Sometimes, these are treated as supernatural creatures capable of communicating with humans that report about events directly. Alternatively, these are ordinary birds bringing along scavenged body parts, such as a hand or a finger with a ring, by which the fate of the hero will be recognized. The most notable examples of this pattern are found in the songs ā€œCar Lazar i Carica Milicaā€ (Tsar Lazar and Tsarina Militsa) and ā€œBoj na MiÅ”aruā€ (Battle of Mishar).ā€Ā ref

ā€œKutkhĀ (alsoĀ Kutkha,Ā Kootkha,Ā Kutq,Ā KutchaĀ and other variants,Ā Russian:Ā ŠšŃƒŃ‚Ń…) is aĀ Raven spiritĀ traditionally revered in various forms by various indigenous peoples of theĀ Russian Far East. Kutkh appears in many legends: as a key figure inĀ creation, as a fertileĀ ancestorĀ of mankind, as a mightyĀ shamanĀ and as aĀ trickster. He is a popular subject of theĀ animistĀ stories of theĀ Chukchi peopleĀ and plays a central role in the mythology of theĀ KoryaksĀ andĀ ItelmensĀ ofĀ Kamchatka. Many of the stories regarding Kutkh are similar toĀ those of the RavenĀ among theĀ indigenous peoples of the Pacific Northwest Coast, suggesting a long history of indirect cultural contact between Asian and North American peoples.ā€Ā ref

ā€œKoryaks believe in a Supreme Being whom they call by various names:Ā Å‹ajŋənenĀ (Universe/World),Ā ineÉ£itelŹ”É™nĀ (Supervisor),Ā É£É™tĶ”ɕɣoletənvəlŹ”É™nĀ (Master-of-the-Upper-World),Ā É£É™tĶ”ɕɣolŹ”É™nĀ (One-on-High), etc. He is considered to reside in Heaven with his family and when he wishes to punish mankind for immoral acts, he falls asleep and thus leaves man vulnerable to unsuccessful hunting and other ills.Ā KoryakĀ mythologyĀ centers on the supernatural shamanĀ QuikilĀ (Big-Raven), who was created by the Supreme Being as the first man and protector of the Koryak.Ā Big Raven mythsĀ are also found in Southeast Alaska in theĀ TlingitĀ culture, and among theĀ Haida,Ā Tsimshian, and other natives of the Pacific Northwest CoastĀ Amerindians.ā€Ā ref

ref

California DNA toĀ Brazil and theĀ Andes around 4,200 years ago?

ā€œBased on current evidence, says TĆ”bita HĆ¼nemeier, a population and evolutionary geneticist at the University of SĆ£o Paulo in Brazil who conducts genetic studies of indigenous Brazilian groups, present-day Andeans seem to have descended from the wave of migrants that replaced the Clovis-related population, together with a more recent wave that occurred around 4,000 BP. After the highland and lowland populations divided around 9,000 years ago, the highland population further split into northern and southern populations around 5,800 BP, aĀ studyĀ led by Reich and Fehren-Schmitz recently suggested.ā€Ā ref

From Stone Darts to Dismembered Bodies, New Study Reveals 5,000 Years of Violence in Central California
California DNA (Chumash)

ā€œHistorically, the northern islands were occupied by the islandĀ Chumash, while the southern islands were occupied by theĀ Tongva.Ā The earliest known Chumash village site has been discovered on Santa Rosa Island. It belongs to the period around 7,500 BP. Soon after, the population density on the islands begins to rise. A significant increase in fish and marine mammal exploitation has been observed.ā€Ā ref

ā€œConsidering regions within California, the area surrounding San Francisco Bay in Northern California, extensive investigation of the regionā€™s dense archaeology has produced a trans-Holocene record, revealing that intensive sedentary or semisedentary habitation extends back >5,000 years ago. The highest levels of IBS sharing occur along the diagonal between individuals from the same population. The analysis suggests four clustersā€”Nevada, San Francisco Bay Area, North Channel Islands together with Santa Barbara, and South Channel Islandsā€”for which pairs within a cluster possess elevated IBS sharing relative to pairs from distinct clusters. The individuals from Lovelock Cave in Nevada, who are close in age to those from theĀ Rummey Ta KuččuwiÅ” TiprectakĀ and Santa Barbara sites, fall above the main cluster. The ancient individuals from the San Francisco Bay Area cluster with the ancient individuals from Southern California. Ancient individuals from Southern California separate into two groups: Individuals from San Nicolas and the Southern Channel Islands have membership primarily in a single component, whereas individuals from Santa Barbara and the North Channel Islands have more substantial membership in a second component as well. As was seen by Moreno-Mayar et al., we find that the individuals from Lovelock Cave in Nevada have noticeable membership in a component shared with those from the Pacific Northwest.ā€Ā ref

Ancient DNA from a burial in California with A01 dated to 5,200 years old and utilized 90 percent marine resources in the coastal areas ofĀ Monterey County, located on the Pacific coast in the U.S. state of California.Ā refĀ 

ā€œHumans utilized the cave starting around 2580 BCE but it was not intensively used until 1000 BCE. The burials from Lovelock Cave do not appear to be similar to the earlier burials fromĀ Spirit CaveĀ or to the later burials from Stillwater Marsh. The eight burials from Lovelock Cave were buried at various times between 4,500 and 900 years ago.ā€Ā ref

ā€œChannel Islands (Bright and Bright 1976; Kroeber 1953), although there is considerable disagreement when this migratory event may have occurred. The most often cited date is about 2,000 years ago (Moratto 1984:559); however, some researchers have suggested a much earlierĀ period, perhaps 5,000 years ago, noting the geographic distribution of certain distinctive items of material culture throughout much of the range known to have been occupied historically by Uto-Aztecan speakers (Raab and Howard 2002).ā€Ā ref

ā€œDNA studies are tantalizing clues that link some of todayā€™s Chumash with settlers of coastal regions from Alaska to Tierra del Fuego more than 10,000 years ago. A number of scientists believe some may have trudged from Asia and then built boats that, over hundreds of generations, took them to spots where they put down roots along the length of the Pacific Coast. More than half were from the Cayapa tribe of Ecuador. Others were from tribes in Mexico and the southern reaches of Chile. Four matching samples, it would turn out, were from Chumash descendants living along Californiaā€™s Central Coast. ā€œThis confirms a lot of Native American stories about origins,ā€ Cordero said. ā€œThe Aztecs, for instance, say their ancestors came from the north, and this is certainly consistent with that. Chumash, link to an ancient tooth in Alaska and tribesmen in an Ecuadoran village.ā€Ā ref

ā€œNorth America is notable for its linguistic diversity, especially in California. This area has 18 language families comprising 74 languages (compared to four families in Europe: Indo-European, Uralic, Turkic, and Afroasiatic, and one isolate, Basque).ā€Ā ref

Gene flow across linguistic boundaries in Native North American populations

ā€œGeneticists and anthropologists often expect that human language groups and gene pools will share a common structure. It is noted that both language and genes are passed from parents to children, mating tends to be endogamous with respect to linguistic groups, and splits in linguistic communities usually occur with splits in breeding populations. Cavalli-SforzaĀ et al.Ā have reported that genetic trees of major geographic populations correlate well with language families. They argue that a process consisting of population fissions, expansion into new territories, and isolation between ancestral and descendant groups will produced a tree-like structure common to both genes and languages. Linguists agree that population fissions and range expansions play an important role in the generation of linguistic diversity.ā€Ā ref

ā€œThe potential correspondence between gene pools and language groups in Native North American populations is particularly interesting for several reasons. Early investigations of the correspondence between genetic groups and linguistic groups in Native North Americans produced equivocal results. On the one hand, average genetic distances between populations in different language families were greater than average genetic distances between populations within language families. On the other hand, genetic distances were not significantly correlated with glottochronological distances. In the three language families, the average nucleotide diversity within populations is low in Eskimo-Aleut populations and high in Amerind populations. However, nucleotide diversity varies considerably among the populations classified as Na-Dene-speaking. The Alaskan Athabascan and Haida populations, who reside in the North, have low nucleotide diversities, in the range of nucleotide diversities in the Eskimo-Aleut-speaking populations. The Navajo and Apache, who reside in the Southwest, have high nucleotide diversities, in the range of nucleotide diversities in populations classified as Amerind speaking.ā€Ā refĀ 

ā€œSeveral patterns that depart from the tree structure are apparent upon close examination. For example, the GLC expected distances consistently overestimate the realized genetic distances for several populations, including the Navajo, Aleut, and Siberian Yupik populations. This relationship means that these populations are genetically similar to populations with distantly related languages. Similarly, the GLC tree consistently underestimates the genetic distance between three Eskimo populations (Central Yupik, Canadian Inuit, and Inupaiq) and all other populations. First, none of Greenbergā€™s major language groups (Eskimo-Aleut, Na-Dene, or Amerind) forms a unique cluster. The most exclusive cluster that contains all Eskimo-Aleut populations (defined by branch a) also includes all four Na-Dene-speaking populations and the Amerind-speaking Cheyenne, Bella Coola, and Nuu Chah Nulth populations.ā€Ā ref

ā€œThe most exclusive cluster with all Na-Dene-speaking populations (defined by branch b) also includes six Eskimo-Aleut-speaking populations (Siberian Yupik, Greenland Inuit, Central Yupik, Canadian Inuit, and Inupiaq) and the Amerind-speaking Bella Coola. The most exclusive cluster with all Amerind-speaking populations (defined by branch c) includes the Eskimo-Aleut-speaking Aleuts and the Na-Dene-speaking Navajo. Second, there is a strong North-South geographic pattern to the clustering pattern. An Arctic-Pacific Northwest cluster that includes all Aleut-Eskimo populations, all Na-Dene populations, and the Amerind Nuu Chah Nulth and Bella Coola populations originates on one side of branch a, whereas a more Southern group includes the Pima, Cherokee, Sioux, and Chippewa Amerind-speaking population forms to the other side of branch a. The Southwestern Athabascan-speaking populations, Navajo and Apache, defy the geographic groupings, but this result is consistent with the archaeological record.ā€Ā ref

ā€œAnthropologists agree thatĀ circa anno DominiĀ 1400 the ancestors of Navajos and Apaches migrated from the Mackenzie Basin of Canada to the Southwest region, where they came into contact with Amerind-speaking populations who had been living there for thousands of years. The occurrence of haplogroup A differs markedly between the far Northern and the Southwestern samples. With only few exceptions, mtDNA lineages observed in the northern Na-Dene classified populations (Haida and Alaskan Athabascans) belong to haplogroup A. Haplogroup A is also common in Eskimos and Aleuts. Outside of the far North, the only samples in which haplogroup A appears commonly are the Southwestern Athabascan-speaking populations (Navajo and Apache). mtDNA sequences belonging to haplogroups B and C are frequent primarily in the Amerind-classified populations, including the Bella Coola, and Nuu Chah Nulth populations on the Northwest Coast. The Navajo and Apache are the only Na-Dene-classified populations with substantial frequencies of B- and C-group haplotypes, although haplogroup C is observed in the Haida and Alaskan Athabascan samples.ā€Ā refĀ 

ref

Human Migration from Asia into Alaska (North America) (5,000 to 3,500 years ago)

ref

Human Migration from Asia into Alaska (North America) (in the last 2,000 years ago)

Periods in North American Prehistory

Lithic stage:Ā before 8500 BCE

Archaic period: 8000 BCā€“ 1000 BCE

Formative stage: 1000 BCEā€“ CE 500

Woodland period1000 BCEā€“ CE 1000

Classic stage: CE 500ā€“1200

Post-Classic stage: after CE 1200

Lithic stage:Ā before 8500 BCE

ā€œTheĀ Lithic stageĀ was the earliest period of human occupation in the Americas, as post-glacial hunter-gatherers spread through the Americas.Ā The stage derived its name from the first appearance ofĀ Lithic flakedĀ stone tools.Ā The termĀ Paleo-IndianĀ is an alternative, generally indicating much the same period.Ā This stage was conceived as embracing two major categories ofĀ stone technology: (1) unspecialized and largely unformulated core and flake industries, with percussion the dominant and perhaps only technique employed, and (2) industries exhibiting more advanced ā€œbladeā€ techniques of stoneworking, with specialized fluted or unfluted lanceolate points the most characteristic artifact types. Throughout South America, there are stone tool traditions of the lithic stage, such as the ā€œfluted fishtailā€, that reflect localized adaptations to the diverse habitats of the continent.Ā In North America, the time encompasses theĀ Paleo-Indian period, which subsequently is divided into more specific time terms, such asĀ Early Lithic stageĀ orĀ Early Paleo-Indians, andĀ Middle Paleo-IndiansĀ orĀ Middle Lithic stage.Ā Examples include theĀ Clovis cultureĀ andĀ Folsom traditionĀ groups.ā€Ā ref

Archaic period: 8000 BCā€“ 1000 BCE

ā€œThe Archaic stage is characterized byĀ subsistenceĀ economies supported through the exploitation ofĀ nuts,Ā seeds, andĀ shellfish.Ā As its ending is defined by the adoption of sedentaryĀ farming, this date can vary significantly across the Americas. The use ofĀ textiles, firedĀ pottery, and start of the gradual replacement ofĀ hunter gathererĀ lifestyles withĀ agricultureĀ andĀ domesticated animalsĀ would all be factors. End dates vary, but are around 5,000 to 3,000Ā BCEĀ in many areas. TheĀ Archaic stageĀ is the most widely used term for the succeeding stage, but in theĀ periodization of pre-Columbian Peru, theĀ Cotton Pre-CeramicĀ may be used. As in theĀ Norte Chico civilization, cultivatedĀ cottonĀ seems to have been very important in economic and power relations, from around 3,200Ā BCE.ā€Ā ref,Ā ref

Early Archaic

  • 8000Ā BCE: The lastĀ glacial periodĀ ends, causingĀ sea levelsĀ to rise and flood theĀ BeringiaĀ land bridge, closing the primary migration route from Siberia.
  • 8000Ā BCE: Sufficient rain falls on the American Southwest to support many large mammal species ā€“Ā mammoth,Ā mastodon, and aĀ bisonĀ speciesĀ ā€“ that soon go extinct.
  • 8000Ā BCE: Hunters in the American Southwest use theĀ atlatl.
  • 7500Ā BCE: EarlyĀ basketry.[citation needed]
  • 7560ā€”7370Ā BCE:Ā Kennewick ManĀ dies along the shore of theĀ Columbia RiverĀ in Washington State, leaving one of the most complete early Native American skeletons.
  • 7000Ā BCE: Northeastern peoples depend increasingly onĀ deer,Ā nuts, and wildĀ grainsĀ as the climate warms.
  • 7000Ā BCE: Native Americans inĀ Lahontan Basin, NevadaĀ mummifyĀ their dead to give them honor and respect, evidencing deep concern about their treatment and condition.Ā ref

Middle Archaic

Late Archaic

Global Flood?

WhenĀ @Graham HancockĀ talks about a global cataclysm flooding, his ideas relate toĀ slow flooding as that is what ice melt actually did. I think Hancock missed that part in thinking about his global flooding beliefs. Sea level by about 60 m (197 ft) during the early Holocene, between about 12,000 and 7,000 years ago, thus a long time not all at once. Something close to about 4 inches per century or less.Ā Some ā€œglobalā€ cataclysm flooding threat. lol

ā€œIce sheet retreat initiated ca. 19,000 years ago and accelerated after ca. 15,000 years ago. TheĀ Holocene, starting with abrupt warming 11,700 years ago, resulted in rapid melting of the remaining ice sheets of North America and Europe. TheĀ early Holocene sea level riseĀ (EHSLR) was a significant jump inĀ sea levelĀ by about 60Ā m (197Ā ft) during the earlyĀ Holocene, between about 12,000 and 7,000 years ago, spanning the EurasianĀ Mesolithic.Ā The rapid rise in sea level and associatedĀ climate change, notably theĀ 8.2 ka cooling eventĀ (8,200 years ago), and the loss of coastal land favored by early farmers, may have contributed to the spread of theĀ Neolithic RevolutionĀ to Europe inĀ its Neolithic period.ā€Ā ref

ā€œDuring the rest of the early Holocene, the rate of sea level rise varied from a low of about 6.0ā€“9.9 mm (0.2ā€“0.4 in)/yr to as high as 30ā€“60 mm (1.2ā€“2.4 in)/yr during brief periods of accelerated sea level rise.Ā Solid geological evidence, based largely upon analysis of deep cores ofĀ coral reefs, exists only for three major periods of accelerated sea level rise, calledĀ meltwater pulses, during the last deglaciation. The first,Ā Meltwater pulse 1A, lasted between c. 14.6ā€“14.3Ā ka and was a 13.5Ā m (44Ā ft) rise over about 290 years centered at 14.2Ā ka.ā€Ā ref

ā€œTheĀ early Holocene sea level riseĀ spans Meltwater pulses 1B and 1C, between 12,000 and 7,000 years ago:

  • Meltwater pulse 1BĀ between c. 11.4ā€“11.1Ā ka, a 7.5Ā m (25Ā ft) rise over about 160 years centered at 11.1Ā ka, which includes the end ofĀ Younger DryasĀ interval of reduced sea level rise at about 6.0ā€“9.9Ā mm (0.2ā€“0.4Ā in)/yr;
  • Meltwater pulse 1C between c.Ā 8.2ā€“7.6Ā ka, centered atĀ 8.0Ā ka, a rise of 6.5 m (21 ft) in less than 140 years.ā€Ā ref

ref

Dispersals of the Siberian Y-chromosome haplogroup Q in Eurasia

ā€œWorldwide distribution of haplogroup Q-M242. TheĀ blue starĀ is the original place of haplogroup Q-M242, around Central Asia and Siberia. TheĀ brown number oneĀ is Russian sample location in the Krasnoyarsk Region. TheĀ brown number twoĀ is Chinese sample location in Gansu province. TheĀ brown number threeĀ is Chinese sample location in Zhejiang province. TheĀ red arrowsĀ are the expansion routes of haplogroup Q-M242. TheĀ purple wordsĀ show the locations of subclades of haplogroup Q used in this study.ā€Ā ref

ā€œAbstract: The human Y-chromosome has proven to be a powerful tool for tracing the paternal history of human populations and genealogical ancestors. The human Y-chromosome haplogroup Q is the most frequent haplogroup in the Americas. Previous studies have traced the origin of haplogroup Q to the region around Central Asia and Southern Siberia. Although the diversity of haplogroup Q in the Americas has been studied in detail, investigations on the diffusion of haplogroup Q in Eurasia and Africa are still limited. In this study, we collected 39 samples from China and Russia, investigated 432 samples from previous studies of haplogroup Q, and analyzed the single nucleotide polymorphism (SNP) subclades Q1a1a1-M120, Q1a2a1-L54, Q1a1b-M25, Q1a2-M346, Q1a2a1a2-L804, Q1a2b2-F1161, Q1b1a-M378, and Q1b1a1-L245. Through NETWORK and BATWING analyses, we found that the subclades of haplogroup Q continued to disperse from Central Asia and Southern Siberia during the past 10,000Ā years. Apart from its migration through the Beringia to the Americas, haplogroup Q also moved from Asia to the south and to the west during the Neolithic period, and subsequently to the whole of Eurasia and part of Africa.ā€Ā ref

Y-chromosome haplogroup Q

ā€œHaplogroupĀ Q-M242 is one of the two branches ofĀ P-P226 (M45), the other beingĀ R-M207.Ā Q-M242 is believed to have arisen around theĀ Altai MountainsĀ area (orĀ South Central Siberia),Ā approximately 17,000Ā to 31,700 years ago.Ā However, the matter remains unclear due to limited sample sizes and changing definitions of Haplogroup Q: early definitions used a combination of theĀ SNPsĀ M242, P36.2, and MEH2 as defining mutations.Ā Q-M242 is the predominantĀ Y-DNA haplogroup among Native AmericansĀ and several peoples ofĀ Central AsiaĀ andĀ Northern Siberia.ā€Ā ref

Highest frequencies

KetsĀ 93.8%,Ā Indigenous peoples of South AmericaĀ 92%,Ā TurkmensĀ fromĀ KarakalpakstanĀ (mainlyĀ Yomut) 73%,Ā SelkupsĀ 66.4%.,Ā AltaiansĀ 63.6%.,Ā TuvansĀ (fromĀ Xinjiang) 62.5%.,Ā ChelkansĀ 60.0%.,Ā Greenlandic InuitĀ 54%,Ā TubalarĀ 41%,Ā Siberian TatarsĀ (Ishtyak-Tokuz Tatars) 38%,Ā Inuit, theĀ indigenous peoples of the Americas,Ā Akha people of northern Thailand,Ā Mon-Khmer peopleĀ and someĀ tribes of Assam

  • Q1a (L472, MEH2)Ā : found among the Koryaks of eastern Siberia
    • Q1a1 (F1096)
      • Q1a1a (F746)
        • Q1a1a1 (M120) : observed in Mongolia, Japan and India
      • Q1a1b (M25) : observed in Mongolia, Siberia, northern India, the Middle East, Italy and Ireland
        • Q1a1b1 (L712): found in Central & Eastern Europe (probably Hunnic and/or Mongolian)
          • Q1a1b1a (L713)
    • Q1a2 (L56, M346): found in Kazakhstan, Russia, Armenia and Hungary
      • Q1a2a (L53): found among the Mongols
        • Q1a2a1 (L54): found in Mesolthic western Russia
          • Q1a2a1a (CTS11969)
            • Q1a2a1a1 (M3): the main subclade ofĀ Native Americans
            • Q1a2a1a2 (L804): found in Germany, Scandinavia and Britain
              • Q1a2a1a2a (L807): observed in Britain
            • Q1a2a1b (Z780): found among Native Americans, notably in Mexico
            • Q1a2a1c (L330): the main subclade of the Mongols, also found among the Kazakhs and Uzbeks, as well as in Ukraine, Turkey and Greece (probablyĀ MongolianĀ andĀ Turkic)
      • Q1a2b (L940): found in Central Asia, Afghanistan, India, Russia, Georgia, Hungary, Poland and Germany
        • Q1a2b1 (L527): found almost exclusively inĀ ScandinaviaĀ and places settled by the Vikings
        • Q1a2b2 (L938): observed in Anatolia, Lithuania, Britain and Portugal
          • Q1a2b2a (L939): observed in Britain
      • Q1a2c (M323)
  • Q1b (L275): found among the Tatars of Russia, in Central Asia, Afghanistan and Pakistan
    • Q1b1 (M378): observed in Kazakhstan, India and Germany
      • Q1b1a (L245): found in the Middle East, among the Jews, in Central Europe and in Sicily
        • Q1b1a1 (L272.1): found in Sicily (probably Phoenician)Ā ref

ā€œHaplogroup Q is thought to have originated in Central Asia or North Asia during of shortly after the Last Glacial Maximum (LGM, 26,000 to 19,000 years ago). Q descends from haplogroup P, which is also the ancestor of haplogroups R1a and R1b. Haplogroup Q quickly split into two main branches: Q1a and Q1b. The northern Q1a tribes expanded over Siberia as the climate warmed up after the LGM. Some Q1a crossed the still frozen Bering Strait to the American continent some time between 16,500 and 13,000 years ago. Q1b tribes stayed in Central Asia and later migrated south towards the Middle East.ā€Ā ref

ā€œQ1a is also the main paternal lineage of Native Americans. The testing of theĀ genome of 12,600 year-old boyĀ (known as Anzick-1) fromĀ Clovis cultureĀ in the USA confirmed that haplogroupĀ Q1a2a1Ā (L54) was already present on the American continent before the end of the Last Glaciation. The vast maority of modern Native Americans belong to the Q1a2a1a1 (M3) subclade. As this subclade is exclusive to the American continent and the Anzick boy was negative for the M3 mutation, it is likely that M3 appeared after Q1a2a1 reached America.ā€Ā ref

ā€œThe maternal equivalents of that Siberian Q1a2 in prehistoric Eastern Europe are probablyĀ mtDNA haplogroups C4a and C5, which have been found Mesolithic Karelia (north-western Russia), in the Neolithic Dnieper-Donets culture in Ukraine, and in the Bronze Age Catacomb culture in the Pontic Steppe. Nowadays mtDNA C is mostly found among Siberians, Mongols, and Native Americans, who happen to share Y-haplogroup Q1a2 on the paternal side. The analysis of prehistoric genomes from Eastern Europe did confirm the presence of a small percentage of Amerindian-related autosomal admixture.Ā In contrast with Q1b1, Q1b2 (Y1150) is found almost exclusively in the Indian subcontinent. The two Q1b branch split from each others some 15,000 years ago, during the Late Paleolithic period. Data is still sparse about this subclade, but is it reasonable to assume that it has been in South Asia at least since the end of the last Ice Age, long before the Indo-European migrations.ā€Ā ref

ā€œOddly enough, theĀ L804Ā branch, which descends from the same Northeast Siberian branch as the Native American M3, is now found exclusively in Germanic countries, including Scandinavia, Germany, Britain, and northern France. Like the other Scandinavian branch (L527>Y4827), its genetic diversity suggests that this lineage expanded from a single ancestor living approximately 3,000 years ago, presumably in Scandinavia, in what would have been the Nordic Bronze Age. At present it remains unclear when and how Q1a2-L804 reached Europe in the first place, but it might have been a very long time ago, during the late glacial period or the Mesolithic period. It may well have arrived at the same time as Q-Y4827. Alternatively, L804 might have come as a minor lineage accompanyingĀ haplogroup N1c1Ā from Mongolia until it reached Northeast Europe during the Neolithic period, some 7,000 years ago.ā€Ā ref

ā€œSeveral branches of haplogroup Q-M242 have been predominantĀ pre-ColumbianĀ male lineages inĀ indigenous peoples of the Americas. Most of them are descendants of the major founding groups who migratedĀ from Asia into the AmericasĀ by crossing theĀ Bering Strait.Ā These small groups of founders must have included men from theĀ Q-M346,Ā Q-L54,Ā Q-Z780, andĀ Q-M3Ā lineages. In North America, two other Q-lineages also have been found. These areĀ Q-P89.1Ā (under Q-MEH2) andĀ Q-NWT01. They may have not been from the Beringia Crossings but instead come from later immigrants who traveled along the shoreline of Far East Asia and then the Americas using boats.Ā It is unclear whether the current frequency of Q-M242 lineages represents their frequency at the time of immigration or is the result of the shifts in a small founder population over time. Regardless, Q-M242 came to dominate the paternal lineages in the Americas.ā€Ā ref

Ā ā€œQ-M242 originated inĀ AsiaĀ (Altai region), and is widely distributed across it.Ā Q-M242 is found inĀ Russia,Ā SiberiaĀ (Kets,Ā Selkups,Ā Siberian Yupik people,Ā Nivkhs,Ā Chukchi people,Ā Yukaghirs,Ā Tuvans,Ā Altai people,Ā Koryaks, etc.),Ā Mongolia,Ā China,Ā Uyghurs,Ā Tibet,Ā Korea,Ā Japan,Ā Indonesia,Ā Vietnam,Ā Thailand,Ā India,Ā Pakistan,Ā Afghanistan,Ā Iran,Ā Iraq,Ā Saudi Arabia,Ā Turkmenistan,Ā Uzbekistan, and so on.ā€Ā refĀ 

ā€œInĀ Siberia, the regions betweenĀ AltaiĀ andĀ Lake Baikal, which are famous for many prehistoric cultures and as the most likely birthplace of haplogroup Q, exhibit high frequencies of Q-M242. In a study (Dulik 2012),Ā Q-M242 (mostly Q-M346 including some Q-M3) has been found in 24.3% (46/189: 45 Q-M346, 1 Q-M25) of all Altaian samples. Among them,Ā ChelkansĀ show the highest frequency at 60.0% (15/25: all Q-M346), followed byĀ TubalarsĀ at 41% (11/27: 1 Q-M25, 10 Q-M346) and Altaians-Kizhi at 17% (20/120). In a former study, Q-M242 is found in 4.2% of southernĀ AltaiansĀ and 32.0% of northern Altaians with the highest frequency of 63.6% in Kurmach-Baigol (Baygol). The frequency reaches 13.7% (20/146) in the whole samples.Ā In another study,Ā the frequency rises up to 25.8% (23/89: all Q-M346) in Altaians. Based on the results of these studies, the average frequency of Q-M242 in Altaians is about 21%.ā€Ā ref

ā€œTuva, which is located on the east side ofĀ Altai RepublicĀ and west ofĀ Lake BaikalĀ as well as on the north side of Mongolia, shows higher frequency of Q-M242. It is found in 14%~38.0% (41/108)Ā ofĀ Tuvans. Also, Todjins (Tozhu Tuvans) in eastern Tuva show the frequency at ā‰¤22.2% (8/36 P(xR1))~38.5% (10/26, all Q-M346(xM3)).Ā So, the average frequency of Q-M242 among Tuvans-Todjins in Tuva Republic is about 25%. Haplogroup Q-M242 has been found in 5.9% (3/51) of a sample of Tuvans from the village of Kanasi, 9.8% (5/51) of a sample of Tuvans from the village of Hemu, and 62.5% (30/48) of a sample of Tuvans from the village of Baihaba in northernĀ XinjiangĀ near the international border withĀ Altai Republic.ā€Ā ref

ā€œInĀ Siberian Tatars, theĀ Ishtyako-TokuzĀ sub-group of Tobol-Irtysh group has a frequency of Q-M242 at 38%.Ā The highest frequencies of Q-M242 in Eurasia are witnessed inĀ KetsĀ (central Siberia) at 93.8% (45/48) and inĀ SelkupsĀ (north Siberia) at 66.4% (87/131).Ā Russian ethnographers believe that their ancient places were farther south, in the area of theĀ AltaiĀ andĀ Sayan MountainsĀ (Altai-Sayan region). Their populations are currently small in number, being just under 1,500 and 5,000 respectively. InĀ linguistic anthropology, the Ket language is significant as it is currently the only surviving one in theĀ Yeniseian language familyĀ which has been linked by some scholars to theĀ Native AmericanĀ Na-DenĆ© languagesĀ and, more controversially, theĀ language of the Huns. (See: L. Lieti, E. Pulleybank,Ā E. Vajda,Ā A. Vovin,Ā etc.) Q-M346 is also found at lower rates in Sojots (7.1%, Q-M346),Ā KhakassiansĀ (6.3%, Q-M346),Ā KalmyksĀ (3.4%, Q-M25, Q-M346),Ā Khanty,Ā and so on.ā€Ā ref

ā€œIn far eastern Siberia, Q-M242 is found in 35.3% ofĀ NivkhsĀ (Gilyaks) in the lowerĀ Amur River, and 33.3% ofĀ Chukchi peopleĀ and 39.2% ofĀ Siberian Yupik peopleĀ in Chukotka (Chukchi Peninsula).Ā It is found in 30.8% ofĀ YukaghirsĀ who live in the basin of theĀ Kolyma River, which is located northwest ofĀ Kamchatka.Ā It is also found in 15% (Q1a* 9%, Q-M3 6%) ofĀ KoryaksĀ in Kamchatka.ā€Ā ref

Haplogroup Q in North America

ā€œIn the indigenous people of North America, Q-M242 is found inĀ Na-DenĆ© speakersĀ at an average rate of 68%. The highest frequency is 92.3% inĀ Navajo, followed by 78.1% inĀ Apache,Ā 87%Ā in SC Apache,Ā and about 80% in North AmericanĀ EskimoĀ (Inuit,Ā Yupik)ā€“AleutĀ populations. (Q-M3 occupies 46% among Q in North America).Ā On the other hand, a 4000-year-oldĀ SaqqaqĀ individual belonging to Q1a-MEH2* has been found inĀ Greenland. Surprisingly, he turned out to be genetically more closely related to Far East Siberians such asĀ KoryaksĀ andĀ Chukchi peopleĀ rather than Native Americans.Ā Today, the frequency of Q runs at 53.7% (122/227: 70 Q-NWT01, 52 Q-M3) inĀ Greenland, showing the highest in eastĀ SermersooqĀ at 82% and the lowest inĀ QeqqataĀ at 30%.ā€Ā ref

Haplogroup Q inĀ Mesoamerica & South America

ā€œHaplogroup Q-M242 has been found in approximately 94% ofĀ Indigenous peoplesĀ ofĀ MesoamericaĀ andĀ South America.Ā The frequencies of Q among the whole male population of each country reach as follows:

  • 61% inĀ Bolivia.
  • 51% inĀ Guatemala,
  • 40.1% (159/397)Ā to 50% inĀ Peru
  • 37.6% inĀ Ecuador,
  • 37.3% (181/485) inĀ MexicoĀ (30.8% (203/659) among the specificallyĀ MestizoĀ segment)
  • 31.2% (50/160) inĀ El Salvador,
  • 15.3% (37/242) to 21.8% (89/408) inĀ Panama,
  • 16.1% inĀ Colombia,
  • 15.2% (25/165) inĀ Nicaragua,
  • 9.7% (20/206) inĀ Chile,
  • 5.3% (13/246 in 8 provinces in northeastern, central, southern regions)Ā to 23.4% (181/775 in 8 provinces in central-west, central, northwest regions)Ā inĀ Argentina,
  • 5% inĀ Costa Rica,
  • 3.95% inĀ Brazil,Ā and so on.ā€Ā ref

Y-DNA Q samples from ancient sites

  • South Central Siberia (near Altai)
  • North America
  • AltaiĀ (West Mongolia)
    • Tsagaan Asga and Takhilgat Uzuur-5Ā KurganĀ sites, westernmost Mongolian Altai, 2900YBP-4800YBP: 4 R1a1a1b2-Z93 (B.C. 10C, B.C. 14C, 2 period unknown), 3 Q1a2a1-L54 (period unknown), 1 Q-M242 (B.C. 28C), 1 C-M130 (B.C. 10C)
  • Greenland
  • China
    • Hengbei site (Peng kingdom cemetery ofĀ Western ZhouĀ period),Ā Jiang County,Ā Shanxi, 2800-3000YBP: 9 Q1a1-M120, 2 O2a-M95, 1 N, 4 O3a2-P201, 2 O3, 4 O*
      • In another paper, the social status of those human remains of ancient Peng kingdom(倗国) are analyzed. aristocrats: 3 Q1a1 (prostrate 2, supine 1), 2 O3a (supine 2), 1 N (prostrate) / commoners : 8 Q1a1 (prostrate 4, supine 4), 3 O3a (prostrate 1, supine 2), 3 O* (supine 3) / slaves: 3 O3a, 2 O2a, 1 O*
      • (cf) Pengbo (倗ä¼Æ), Monarch of Peng Kingdom is estimated as Q-M120.
    • Pengyang County,Ā Ningxia, 2500YBP: all 4 Q1a1-M120Ā (with a lot of animal bones and bronze swords and other weapons, etc.)
    • Heigouliang,Ā Xinjiang, 2200YBP: 6 Q1a* (not Q1a1-M120, not Q1a1b-M25, not Q1a2-M3), 4 Q1b-M378, 2 Q* (not Q1a, not Q1b: unable to determine subclades):
      • In a paper (Lihongjie 2012), the author analyzed the Y-DNAs of the ancient male samples from the 2nd or 1st century BCE cemetery atĀ HeigouliangĀ in Xinjiang ā€“ which is also believed to be the site of a summer palace forĀ XiongnuĀ kings ā€“ which is east of the Barkol basin and near the city ofĀ Hami. The Y-DNA of 12 men excavated from the site belonged to Q-MEH2 (Q1a) or Q-M378 (Q1b). The Q-M378 men among them were regarded as hosts of the tombs; half of the Q-MEH2 men appeared to be hosts and the other half as sacrificial victims.
    • XiongnuĀ site in Barkol, Xinjiang, all 3 Q-M3
      • In L. L. Kang et al. (2013), three samples from a Xiongnu) site inĀ Barkol, Xinjiang were found to be Q-M3 (Q1a2a1a1). And, as Q-M3 is mostly found in Yeniseians and Native Americans, the authors suggest that the Xiongnu had connections to speakers of theĀ Yeniseian languages.Ā These discoveries from the above papers (Li 2012, Kang et al., 2013) have some positive implications on the not as yet clearly verified theory that the Xiongnu were precursors of theĀ Huns.
    • Mongolian noble burials in theĀ Yuan dynasty, Shuzhuanglou Site, northernmostĀ HebeiĀ China, 700YBP: all 3 Q (not analysed subclade, the principal occupant Gaodangwang Korguz (高唐ēŽ‹=趙ēŽ‹ é˜”é‡Œå‰ę€)ā€™s mtDNA=D4m2, two others mtDNA=A)
      • (cf)Ā KorguzĀ was a son of a princess ofĀ Kublai KhanĀ (元 äø–ē„–), and was the king of theĀ OngudĀ tribe. He died in 1298 and was reburied in Shuzhuanglou in 1311 by his son. (Do not confuse this man with the Uyghur governor,Ā KorguzĀ who died in 1242.) The Ongud tribe (ę±Ŗ古éƒØ) was a descendant of theĀ ShatuoĀ tribe (ę²™é™€ę—) which was a tribe ofĀ GƶktĆ¼rksĀ (Western Turkic Khaganate) and was prominent in theĀ Five Dynasties and Ten Kingdoms periodĀ of China, building three dynasties. His two queens were all princesses of the Yuan dynasty (Kublai Khanā€™s granddaughters). It was very important for the Yuan dynasty to maintain a marriage alliance with Ongud tribe which had been a principal assistant sinceĀ Genghis Khanā€˜s period. About 16 princesses of the Yuan dynasty married kings of the Ongud tribe.ā€ ref

ā€œIn recent decades, the human Y-chromosome has proven to be a powerful tool for tracing the paternal history of human populations and genealogical ancestors. The human Y-chromosome haplogroup Q (also named Q-M242 in accordance with its defining mutation) probably originated in Central Asia and Southern Siberia during the time period of 15ā€“25 KYA (1000 years ago), then subsequently diffused in the eastward, westward, and southward directions. Haplogroup Q has several subclades defined by single nucleotide polymorphisms (SNPs), and it reaches its highest frequency of 70ā€“100% in the Americas. Although the diversity of haplogroup Q in the Americas has been studied in detail, investigations on the diffusion of haplogroup Q in Eurasia and Africa are still limited. Consequently, we studied samples of haplogroup Q in Eurasia to explore how it expanded from Central Asia and Southern Siberia during the Neolithic period.ā€Ā ref

ā€œThe ancestors of present-day Native Americans migrated to the Americas from Siberia via the Beringia around 16 KYA. Q1a2a1-L54 and its subclade Q1a2a1a1-M3 are the two predominant subclades of haplogroup Q found on both sides of the Bering Strait. Q1a2a1-L54 has spread throughout Northern Asia, the Americas, and Western and Central Europe. An ancient individual of the Clovis culture belonged to Q1a2a1-L54 (xQ1a2a1a1-M3). Q1a2a1a1-M3, one of the most thoroughly studied subclades within haplogroup Q, is frequent both in the Chukotka Peninsula of Siberia (close to Alaska) and the Americas. Previous studies indicated that Q1a2a1a1-M3 migrated from Siberia to the Americas and partially returned to Siberia. The estimated time of Q1a2a1a1-M3 is 13-22 KYA. Q1a2a1a1a-M19, a subclade of Q1a2a1a1-M3, remained in Southern America and has a similarly diversified pattern with its upstream lineage. The age of Q1a2a1a1a-M19 is approximately 7ā€“8 KYA.ā€Ā ref

ā€œThe frequencies of haplogroup Q range from 0 to 94% in Eurasia (approximately 5% on average). Haplogroup Q reaches its highest frequencies in Siberia, especially in Kets (90ā€“94%) and Selkups (66ā€“71%), and is rarely seen in Western, Southern and South-eastern Asia. Subclade Q1a1a1-M120 appears almost only in Eastern Asia, and its diversity implies that haplogroup Q has migrated from north to south with the ancestors of current Han Chinese during the Neolithic period. Subclades Q1a1b-M25 and Q1a2-M346 have spread widely in Eurasia. Q1a1b-M25 reaches its highest frequency in Turkmen (34ā€“43%) and shows low frequencies in other Eurasian populations, while Q1a2-M346 appears in Central, Western, and Southern Asia, and most parts of Europe.ā€Ā ref

ā€œHaplogroup Q has also appeared in other parts of the world. For instance, an ancient DNA study of a Saqqaq individual in Greenland suggests that haplogroup Q1a-MEH2 was frequent in Siberian and Native American populations. A few subclades of haplogroup Q have been identified in the Comoros population in Africa (Q1a2-M346) and the Polynesian islands in Oceania (Q1a2a1a1c-M199).Ā Nowadays, the distribution of haplogroup Q in the Americas has been studied thoroughly, but we know little about its dispersals on western and southern routes. In this study, we present an analysis of some SNP subclades of haplogroup Q, including Q1a1a1-M120, Q1a2a1-L54, Q1a1b-M25, Q1a2-M346, Q1a2a1a2-L804, Q1a2b2-F1161, Q1b1a-M378, and Q1b1a1-L245. Based on NETWORK and BATWING analyses of haplogroup Q, we were able to better understand its dispersals on western and southern routes, and their impacts on Eurasian populations.ā€Ā ref

mtDNA – R

mtDNA Haplogroup RĀ is a widely distributedĀ human mitochondrial DNAĀ (mtDNA) haplogroup. Haplogroup R is associated with theĀ peopling of EurasiaĀ after about 70,000 years ago, and is distributed in modern populations throughout the world outside ofĀ sub-Saharan Africa.Ā Haplogroup R is a descendant of the macro-haplogroup N. Among the R clade’s descendant haplogroups areĀ B,Ā UĀ (and thusĀ K),Ā F,Ā R0Ā (and thusĀ HV,Ā H, andĀ V), andĀ JTĀ (the ancestral haplogroup ofĀ JĀ andĀ T).Ā Soares et al. (2009) estimate the age of haplogroup R at roughly 50,000 to 70,000 years ago.” ref

“This is consistent with an emergence in the course of theĀ Coastal MigrationĀ out of East Africa to West, South and Southeast Asia.Ā It has been suggested that the early lineage of haplogroups M, N and R along the coastal route during the period of roughly 70,000 to 60,000 years ago.Ā The northern route out of Africa is another possibility, where the expansion of haplogroup R may originate fromĀ South East Asia.Ā Haplogroup R has wide diversity and antiquity in the indigenous population of South Asia. Tribes and castes of Western and Southern India show higher diversity than the other regions, possibly suggesting their autochthonous status.Ā Larruga et al. (2017) found mtDNA R spread out to Eurasia and Australia from a core area along theĀ Southeast Asian coast.” ref

“TheĀ Ust’-Ishim manĀ fossil of Siberia, dated ca. 45,000 years old, belongs to haplogroup R* (formerly classified as U*).Ā Haplogroup R has also been observed among Egyptian mummies excavated at theĀ Abusir el-MeleqĀ archaeological site in Northern Egypt, which date from the Pre-Ptolemaic/lateĀ New Kingdom,Ā Ptolemaic, andĀ RomanĀ periods.Ā Subclade R2 was observed in the remains of a Neolithic human from western Iran in Tepe Abdul Hosein. Haplogroup R and its descendants are distributed all overĀ Australasia,Ā Americas,Ā Southeast Asia,Ā South Asia,Ā Central Asia,Ā West Asia,Ā East Asia,Ā Europe,Ā North Africa, andĀ Horn of Africa.” ref

Damien Marie AtHopeā€™s Art

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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 ofĀ theĀ 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 ā€œshamanism-possible burialsā€ and inĀ GravettianĀ mitochondrial DNAĀ is a seeming connection toĀ Haplogroup U. And the first believed Shaman proposed burial belonged to Eastern Gravettians/Pavlovian cultureĀ atĀ DolnĆ­ VěstoniceĀ in southern Moravia in the Czech Republic, which is the oldest permanent human settlement that has ever been found. It is atĀ DolnĆ­ VěstoniceĀ 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 Gƶbekli 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. ThenĀ R HaplogroupĀ (mainly haplogroup R1b but also some possible R1a both related to theĀ Ancient North Eurasians). This second group added its ā€œR1bā€ DNA of around 50% to the two culturesĀ NatufianĀ andĀ Trialetian. To me, it is likely both of these cultures helped create Gƶbekli Tepe. Then I think the female art or graffiti seen at Gƶbekli Tepe to me possibly relates to theĀ EpigravettiansĀ that made it into Turkey and have similar art in North Italy.Ā I speculate that possibly the Totem pole figurines seen first at Kostenki, next went to Malā€™ta in Siberia as seen in their figurines that also seem ā€œTotem-pole-likeā€, and then with the migrations ofĀ R1aĀ it may have inspired the Shigir idol in Russia and the migrations ofĀ R1bĀ may have inspired Gƶbekli Tepe.

Gƶbekli TepeĀ Shamanism

Shamanism at Early Neolithic Gƶbekli Tepe, southeastern Turkey. Methodological contributions to an archaeology of belief

by Oliver Dietrich

From the journalĀ Praehistorische Zeitschrift

ā€œAbstract:Ā The term shamanism is widely used in archaeology to describe early belief systems. Sometimes, this has taken the form of a one-size-fits-all-explanation, without a discussion of the concept or the cultural contexts it was applied to. Recently, the Early Neolithic (9600ā€“7000 BCE) of southwestern Asia has become a focal point of this discussion. Sites like Nevalı Ƈori, Gƶbekli Tepe, Jerf el Ahmar, Kƶrtik Tepe, Tell Abrā€™3, Tell Qaramel, Wadi Faynan 16, Karahantepe and SayburƧ have produced rich evidence, mostly of an iconographical nature, that seems to offer direct insights into early belief systems. The current contribution uses one of the best-researched sites, Gƶbekli Tepe, as a case study to develop criteria for the identification of shamanism in the archaeological record.ā€Ā ref

Damien Marie AtHopeā€™s Art

ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref

ā€œSeveral linguists and geneticists suggest that the Uralic languages are related to various Siberian languages and possibly also some languages of northern Native Americans. A proposed family is named Uralo-Siberian, it includes Uralic, Yukaghir, Eskimoā€“Aleut (Inuit), possibly Nivkh, and Chukotko-Kamchatkan. Haplogroup Q is found in nearly all Native Americans and nearly all of the Yeniseian Ket people (90%).ā€Ā ref,Ā ref

You can find some form of Shamanism, amongĀ Uralic,Ā Transeurasian,Ā DenĆ©ā€“Yeniseian,Ā Chukotko-Kamchatkan, andĀ EskaleutĀ languages.

My speculations of shamanism are its dispersals, after 24,000 to 4,000 years ago, seem to center on Lake Baikal and related areas. To me, the hotspot of Shamanism goes from west of Lake Baikal in the ā€œAltai Mountainsā€ also encompassing ā€œLake Baikalā€ and includes the ā€œAmur Region/Watershedā€ east of Lake Baikal as the main locationĀ ShamanismĀ seems to have radiated out from.

Shamanism Among the Peoples of the North: Uralic, Transeurasian, DenĆ©ā€“Yeniseian, Chukotko-Kamchatkan, and Eskaleut languages

Haplogroup N from China to Fennoscandia: Migrations and Relationship of Language (Dene-Yeniseian and Uralic), DNA, and Cultures

ref

ā€œDenĆ©ā€“CaucasianĀ is a discreditedĀ language familyĀ proposal that includes widely-separated language groups spoken in the Northern Hemisphere:Ā Sino-Tibetan languages,Ā Yeniseian languages,Ā BurushaskiĀ andĀ North Caucasian languagesĀ in Asia;Ā Na-DenĆ© languagesĀ in North America; and theĀ Vasconic languagesĀ from Europe (includingĀ Basque).Ā A narrower connection specifically between North American Na-DenĆ© and Siberian Yeniseian (theĀ DenĆ©ā€“Yeniseian languagesĀ hypothesis) was proposed byĀ Edward VajdaĀ in 2008, and has met with some acceptance within the community of professional linguists. The validity of the rest of the family, however, is viewed as doubtful or rejected by nearly allĀ historical linguists.ā€Ā ref

ā€œThe DenĆ©ā€“Caucasian family tree and approximate divergence dates (estimated byĀ modified glottochronology) proposed byĀ S. A. StarostinĀ and his colleagues from the Tower of Babel project:

ā€œJohn D. Bengtson groups Basque, Caucasian and Burushaski together in a Macro-Caucasian (earlierĀ Vasco-Caucasian) family (see the section onĀ Macro-CaucasianĀ below).Ā According to him, it is as yet premature to propose other nodes or subgroupings, but he notes that Sumerian seems to share the same number of isoglosses with the (geographically) western branches as with the eastern ones:

  • DenĆ©ā€“Caucasian
    • The Macro-Caucasian family
      • Basque
      • North Caucasian
      • Burushaski
    • Sumerian
    • Sino-Tibetan
    • Yeniseian
    • Na-DenĆ©ā€Ā ref

ā€œIt has been conjecturedĀ that the North-West Caucasian languages may be genetically related to theĀ Indo-EuropeanĀ family, at a time depth of perhaps 12,000 years before the present. This hypothesized proto-language is calledĀ Proto-Pontic, but is not widely accepted.Ā There does at least appear to have been extensive contact between the two proto-languages, and the resemblances may be due to this influence.Ā A few linguists have proposed even broader relationships, of which theĀ Deneā€“CaucasianĀ hypothesis is perhaps the most popular. Deneā€“Caucasian links theĀ North CaucasianĀ (including Northwest Caucasian),Ā Basque,Ā Burushaski,Ā Yeniseian,Ā Sino-Tibetan, andĀ Naā€“DeneĀ families. However, this is an even more tentative hypothesis thanĀ Nostratic, which attempts to relateĀ Kartvelian,Ā Indo-European,Ā Uralic, andĀ Altaic, etc., and which is widely considered to be undemonstrated.ā€Ā ref

ā€œNostraticĀ is a hypothetical languageĀ macrofamilyĀ including many of theĀ language familiesĀ of northern Eurasia. Though a historically important proposal, in a contemporary context it is typically considered aĀ fringe theory. Although the exact composition varies based on proponent, it typically comprisesĀ Kartvelian,Ā Indo-EuropeanĀ andĀ UralicĀ languages; some languages from the similarly controversialĀ AltaicĀ family; theĀ Afroasiatic languages; as well as theĀ Dravidian languagesĀ (sometimes alsoĀ Elamo-Dravidian).ā€Ā ref

ā€œIran NeolithicĀ (Iran_N) individuals dated ~8,500 years ago carried 50% Ancient North Eurasian-derived admixture and 50% Dzudzuana-related admixture, marking them as different from other Near-Eastern and Anatolian Neolithics who didnā€™t have Ancient North Eurasian admixture. Iran Neolithics were later replaced by Iran Chalcolithics, who were a mixture of Iran Neolithic and Near Eastern Levant Neolithic.ā€Ā ref

I speculate that possibly this ā€œIran Neolithicā€ difference is a later migration relating toĀ Ancient North EurasianĀ admixture, withĀ the source languages from Siberia (pre-proto-indo-europeain, likeĀ some kind ofĀ pre/proto-Yeniseian, orĀ DenĆ©ā€“Yeniseian languages/orĀ DenĆ©ā€“Caucasian) that then merged intoĀ proto-indo-European languagesĀ seen just west of Iran in the Caucasus and East Turkey areas. Also, I speculate that the idea of pottery was likewise brought by these peoples and they, to me could have influenced the creation of the earliest pottery inĀ Tell HassunaĀ andĀ JarmoĀ (Iraq).Ā 

ā€œProto-YeniseianĀ orĀ Proto-YeniseicĀ is theĀ unattestedĀ reconstructedĀ proto-languageĀ from which allĀ Yeniseian languagesĀ are thought to descend from. It is uncertain whether Proto-Yeniseian had a similar tone/pitch accent system asĀ KetĀ people, who practiced Shamanism and connected toĀ Tengrism.Ā Many studies about Proto-Yeniseian phonology have been done, however there are still many things unclear about Proto-Yeniseian.Ā The probable location of the Yeniseian homeland is proposed on the basis ofĀ geographic namesĀ and genetic studies, which suggests aĀ homelandĀ inĀ Southern Siberia.ā€Ā ref

ā€œTengriĀ (Old Turkic:Ā š°šš°‡š°š:š±…š°­š°¼š°ƒ,Ā romanized:Ā Kƶk Teŋri/Teŋiri,Ā lit.ā€‰ā€™Blue Heavenā€™;Ā Old Uyghur:Ā Ā tƤngri;Ā Middle Turkic: ŲŖŲ¢Ł†ŲŗŲ±Ł;Ā Ottoman Turkish:Ā ŲŖŚ­Ų±ŪŒ;Ā Kyrgyz:Ā Š¢ŠµŅ£Šøр;Ā Kazakh:Ā Š¢Ó™Ņ£Ń–Ń€;Ā Turkish:Ā Tanrı;Ā Azerbaijani:Ā Tanrı;Ā Bulgarian:Ā Š¢Š°Š½Š³Ń€Š°;Ā Proto-TurkicĀ *teŋri / *taŋrÉØ;Ā Mongolian script:Ā į ²į ©į ·į ¢,Ā Tā€™ngri;Ā Mongolian: Š¢ŃŠ½Š³ŃŃ€,Ā Tenger;Ā Uyghur: ŲŖŪ•Ś­Ų±Ł‰Ā tengriĀ ) is theĀ all-encompassingĀ God of Heaven in the traditionalĀ Turkic,Ā Yeniseian,Ā Mongolic, and various other nomadicĀ AltaicĀ religious beliefs.Ā Tengri is not considered a deity in the usual sense, but a personification of the universe.Ā However, some qualities associated with Tengri as the judge and source of life, and being eternal and supreme, led European and Muslim writers to identify Tengri as a deity of Turkic and Mongolic peoples.Ā According to Mongolian belief, Tengriā€™s will (jayayan) may break its own usual laws and intervene by sending a chosen person to earth. It is also one of the terms used for the primary chief deity of the earlyĀ TurkicĀ andĀ MongolicĀ peoples. Worship surrounding Tengri is calledĀ Tengrism. The core beings in Tengrism are theĀ Sky FatherĀ (Tenger Etseg) and theĀ Earth MotherĀ (Umay Ana).Ā It involvesĀ ancestor worship, as Tengri was thought to have been the ancestral progenitor of mankind in Turkic regions andĀ Mongolia,Ā shamanism,Ā animism, andĀ totemism.ā€Ā ref

ā€œTengrismĀ (also known asĀ Tengriism,Ā Tengerism, orĀ Tengrianism) is a religion originating in theĀ Eurasian steppes, based onĀ shamanismĀ andĀ animism. It generally involves the titularĀ sky godĀ Tengri,Ā who is not considered a deity in the usual sense but a personification of the universe.Ā According to some scholars, adherents of Tengrism view the purpose of life to be in harmony with the universe.Ā It was the prevailing religion of theĀ GƶktĆ¼rks,Ā Xianbei,Ā Bulgars,Ā Xiongnu,Ā Yeniseian,Ā andĀ MongolicĀ peoples andĀ Huns, as well as theĀ state religionĀ of several medieval states:Ā the First Turkic Khaganate,Ā the Western Turkic Khaganate,Ā the Eastern Turkic Khaganate,Ā Old Great Bulgaria,Ā the First Bulgarian Empire,Ā Volga Bulgaria,Ā Khazaria, and theĀ Mongol Empire. In theĀ Irk Bitig, a ninth century manuscript on divination, Tengri is mentioned asĀ TĆ¼rĆ¼k TƤngrisiĀ (God of Turks).Ā According to many academics, Tengrism was, and to some extent still is, a predominantlyĀ polytheisticĀ religion based on the shamanistic concept ofĀ animism, and was first influenced byĀ monotheismĀ during the imperial period, especially by the 12thā€“13th centuries.Ā Abdulkadir InanĀ argues thatĀ YakutĀ andĀ AltaiĀ shamanism are not entirely equal to the ancient Turkic religion.ā€Ā ref

ā€œThe term also describes several contemporary Turkic and Mongolic nativeĀ religious movementsĀ and teachings. All modern adherents of ā€œpoliticalā€ Tengrism are monotheists.Ā Tengrism has been advocated for in intellectual circles of the Turkic nations ofĀ Central AsiaĀ (KyrgyzstanĀ withĀ Kazakhstan) andĀ RussiaĀ (Tatarstan,Ā Bashkortostan) since theĀ dissolution of the Soviet UnionĀ during the 1990s. Still practiced, it is undergoing an organized revival inĀ Buryatia,Ā Sakha (Yakutia),Ā Khakassia,Ā TuvaĀ and other Turkic nations inĀ Siberia.Ā AltaianĀ BurkhanismĀ andĀ ChuvashĀ Vattisen YalyĀ are contemporary movements similar to Tengrism. The termĀ tengriĀ (compare withĀ Kami) can refer to the sky deityĀ Tenger EtsegĀ ā€“ alsoĀ Gƶk Tengri;Ā Sky father,Ā Blue skyĀ ā€“ or to other deities. While Tengrism includes the worship of personified gods (tngri) such asĀ ĆœlgenĀ and Kaira,Tengri is considered an ā€œabstract phenomenonā€. In Mongolian folk religion,Ā Genghis KhanĀ is considered one of the embodiments, if not the main embodiment, of Tengriā€™s will. The forms of the nameĀ TengriĀ (Old Turkic:Ā TĆ¤Å‹ri)Ā among the ancient and modern Turkic and Mongolic areĀ Tengeri,Ā Tangara,Ā Tangri,Ā Tanri,Ā Tangre,Ā Tegri,Ā Tingir,Ā Tenkri,Ā Tangra,Ā Teri,Ā Ter, andĀ Ture.Ā The name Tengri (ā€œthe Skyā€) is derived fromĀ Old Turkic:Ā TenkĀ (ā€œdaybreakā€) or Tan (ā€œdawnā€).Ā Meanwhile,Ā Stefan GeorgĀ proposed that the TurkicĀ TengriĀ ultimately originates as a loanword fromĀ Proto-YeniseianĀ *tÉØŋgÉØr-Ā ā€œhighā€.Ā MongoliaĀ is sometimes poetically called the ā€œLand of Eternal Blue Skyā€ (Mƶnkh Khƶkh Tengeriin Oron) by its inhabitants. According to some scholars, the name of the important deityĀ DangunĀ (also Tangol) (God of the Mountains) of theĀ Korean folk religionĀ is related to the SiberianĀ TengriĀ (ā€œHeavenā€),Ā while the bear is a symbol of the Big Dipper (Ursa Major).ā€Ā ref

ā€œTiānĀ (天) is one of the oldest Chinese terms forĀ heavenĀ and a key concept inĀ Chinese mythology,Ā philosophy, andĀ religion. During theĀ Shang dynastyĀ (17thā€•11th century BCE), the Chinese referred to their highest god asĀ ShĆ ngdƬĀ (äøŠåø, ā€œLord Aboveā€) orĀ DƬĀ (åø, ā€œLordā€).Ā During the followingĀ Zhou dynasty,Ā TiānĀ became synonymous with this figure. Before the 20th century, worship ofĀ TiānĀ was an orthodoxĀ state religionĀ of China. In Chinese culture, heaven tends to be ā€œsynonymous with orderā€, ā€œcontaining the blueprints for creationā€, ā€œtheĀ mandate by which earthly rulers govern, and the standards by which to measure beauty, goodness, and truth.ā€ Zhou dynasty nobles made the worship of heaven a major part of theirĀ political philosophyĀ and viewed it as ā€œmany godsā€ who embodied order and kingship, as well as theĀ mandate of heaven. For theĀ etymologyĀ ofĀ tiān, Schuessler links it with theĀ MongolianĀ wordĀ tengriĀ ā€œsky, heaven, heavenly deityā€ or theĀ Tibeto-BurmanĀ wordsĀ taleŋĀ (Adi) andĀ tĒŽ-lyaŋĀ (Lepcha), both meaning ā€œskyā€.Ā He also suggests a likely connection between ChineseĀ tiānĀ å¤©,Ā diānĀ å·”Ā ā€œsummit, mountaintopā€, andĀ diānĀ é”›Ā ā€œsummit, top of the head, foreheadā€, which have cognates such asĀ ZemeicĀ NagaĀ tiŋĀ ā€œskyā€.Ā However, other reconstructions of 天ā€™s OC pronunciation *qŹ°lā€™iĖnĀ Ā or *lĢ„Ė¤i[n]Ā Ā reconstructed a voiceless lateral onset, either a cluster or a single consonant, respectively. Baxter & Sagart pointed to attested dialectal differences inĀ Eastern Han Chinese, the use of 天 as a phonetic component inĀ phono-semantic compound Chinese characters, and the choice of 天 to transcribe foreign syllables, all of which prompted them to conclude that, around 200 CE, 天ā€™s onset had two pronunciations:Ā coronalĀ *tŹ°Ā &Ā dorsalĀ *x, both of which likely originated from an earlier voiceless lateral *lĢ„Ė¤.ā€Ā ref

ā€œInĀ TaoismĀ andĀ Confucianism,Ā TiānĀ (the celestial aspect of theĀ cosmos, often translated as ā€œHeavenā€œ) is mentioned in relationship to its complementary aspect ofĀ DƬĀ (地, often translated as ā€œEarthā€œ).Ā They are thought to maintain the two poles of theĀ Three RealmsĀ (äø‰ē•Œ) of reality, with the middle realm occupied by Humanity (äŗŗ, rĆ©n), and the lower world occupied by demons (魔,Ā mĆ³) and ā€œghostsā€, the damned, (鬼,Ā guĒ).Ā TiānĀ was variously thought as a ā€œsupreme power reigning over lesser gods and human beingsā€Ā that brought ā€œorder and calmā€¦or catastrophe and punishmentā€,Ā aĀ god,Ā destiny,Ā an ā€œimpersonalā€Ā naturalĀ force that controlled various events,Ā aĀ holyĀ world orĀ afterlifeĀ containing other worlds or afterlives,Ā or one or more of these. ā€œConfucianism has a religious side with a deep reverence for Heaven and Earth (Di), whose powers regulate the flow of nature and influence human events.ā€Ā Yin and yangĀ are also thought to be integral to this relationship and permeate both, as well as humans and man-made constructs.Ā This ā€œcosmosā€ and its ā€œprinciplesā€ is something that ā€œ[t]he ways of man should conform to, or elseā€ frustration will result. Many Confucianists, both historically and in current times, use theĀ I ChingĀ toĀ divineĀ events through the changes ofĀ TiānĀ and other ā€œnatural forcesā€.Ā Historical and current Confucianists were/are often environmentalistsĀ out of their respect for Heaven and the other aspects of nature and the ā€œPrincipleā€ that comes from their unity and, more generally, harmony as a whole, which is ā€œthe basis for a sincere mind.ā€ TheĀ Emperor of ChinaĀ asĀ TianziĀ was formerly vital to Confucianism.Ā Mount TaiĀ is seen as a sacred place in Confucianism and was traditionally the most revered place whereĀ Chinese emperorsĀ offeredĀ sacrificesĀ to heaven andĀ earth. SomeĀ tiānĀ in Chinese folk religion were thought to be many different or a hierarchy of multiple, sphere-likeĀ realms that contained morally ambiguous creatures and spirits such asĀ huli jingĀ and fire-breathingĀ dragons. ā€Ā ref

ā€œPaleo-Siberian languages, languages spoken in Asian Russia (Siberia) that belong to four genetically unrelated groupsā€”Yeniseian,Ā Luorawetlan,Ā Yukaghir, andĀ Nivkh.ā€Ā ref

Proto-Indo-European mythology

ā€œProto-Indo-European mythologyĀ is the body ofĀ mythsĀ andĀ deitiesĀ associated with theĀ Proto-Indo-Europeans, speakers of the hypothesizedĀ Proto-Indo-European language. Although the mythological motifs are not directly attested ā€“ since Proto-Indo-European speakers lived in preliterate societies ā€“ scholars ofĀ comparative mythologyĀ have reconstructed details from inherited similarities found amongĀ Indo-European languages, based on the assumption that parts of the Proto-Indo-Europeansā€™ original belief systems survived in the daughter traditions.Ā The Proto-Indo-EuropeanĀ pantheonĀ includes a number of securely reconstructed deities, since they are bothĀ cognatesĀ ā€“ linguistic siblings from a common origin ā€“ and associated with similar attributes and body of myths: such asĀ *Dyįø—ws Phā‚‚tįø—r, theĀ daylight-sky god; his consortĀ *DŹ°Ć©ĒµŹ°Åm, theĀ earth mother; his daughterĀ *Hā‚‚Ć©wsōs, theĀ dawn goddess; his sons theĀ Divine Twins; andĀ *Sehā‚‚ul and *Mehā‚not, aĀ solar goddessĀ andĀ moon god, respectively. Some deities, like theĀ weather godĀ *PerkŹ·unosĀ or the herding-godĀ *PĆ©hā‚‚usōn,Ā are only attested in a limited number of traditions ā€“ Western (i.e. European) andĀ Graeco-Aryan, respectively ā€“ and could therefore represent late additions that did not spread throughout the various Indo-European dialects.ā€Ā ref

ā€œSome myths are also securely dated to Proto-Indo-European times, since they feature both linguistic and thematic evidence of an inherited motif: a story portraying aĀ mythical figureĀ associated with thunder and slaying a multi-headed serpent to release torrents of water that had previously been pent up; aĀ creation mythĀ involvingĀ two brothers, one of whom sacrifices the other in order to create the world; and probably the belief that theĀ OtherworldĀ was guarded by aĀ watchdogĀ and could only be reached by crossing a river.Ā Various schools of thought exist regarding possible interpretations of the reconstructed Proto-Indo-European mythology. The main mythologies used in comparative reconstruction areĀ Indo-Iranian,Ā Baltic,Ā Roman, andĀ Norse, often supported with evidence from theĀ Celtic,Ā Greek,Ā Slavic,Ā Hittite,Ā Armenian,Ā Illyrian, andĀ AlbanianĀ traditions as well.ā€Ā ref

ā€œEarly agricultural communities such asĀ Chogha GolanĀ in 10,000 BCE or around 12,000 years ago, along with settlements such asĀ Chogha BonutĀ (the earliest village in Elam) inĀ 8000Ā BCE or around 10,000 years ago, began to flourish in and around the Zagros Mountains regionĀ in western Iran. Around about the same time,Ā the earliest-known clay vessels and modeled human and animal terracotta figurines were produced at Ganj Dareh, also in western Iran. There are also 10,000-year-old human and animal figurines from Tepe Sarab in Kermanshah Province among many other ancient artifacts.ā€Ā ref

I also speculate that there may be a connection with this to the earliest pottery in Turkey fromĀ Boncuklu HƶyĆ¼kĀ as well.

ā€œ12 fired clay samples and an unfired marl sample from the late 9th and earlyĀ 8th-millennium BCEĀ site of Boncuklu HƶyĆ¼k (8300ā€“7800 cal BCE or around 10,300 to 9,800 years ago) in the Konya Plain, Turkey. The clay vessels from Boncuklu HƶyĆ¼k, an early Neolithic site in central Anatolia, are much earlier than the accepted date for the introduction of pottery in Anatolia, c. 7000 cal BCE or around 9,000 years ago.ā€Ā refĀ 

Proto-Indo-EuropeanĀ (PIE) is the reconstructed common ancestor of theĀ Indo-European language family:

Subdivisions

ā€œWestern Iran was inhabited by a population genetically most similar to hunter-gatherers from the Caucasus, but distinct from the Neolithic Anatolian people who later brought food production into Europe. While some degree of cultural diffusion between Anatolia, Western Iran, and other neighboring regions is possible, the genetic dissimilarity between early Anatolian farmers and the inhabitants of Ganj Dareh supports a model in which Neolithic societies in these areas were distinct. The genome of an early Neolithic female from Ganj Dareh, GD13a, from the Central Zagros (Western Iran), dated to 10000-9700 cal years ago, a region located at the eastern edge of the Near East. Ganj Dareh is well known for providing the earliest evidence of herd management of goats beginning at 9,900 years ago. The mitochondrion of GD13a (91.74X) was assigned to haplogroup X, most likely to the subhaplogroup X2, which has been associated with an early expansion from the Near EastĀ and has been found in early Neolithic samples from Anatolia, Hungary,Ā and Germany. GD13a did not cluster with any other early Neolithic individual from Eurasia in any of the analyses. Also genetically close to GD13a were ancient samples from Steppe populations (Yamanya & Afanasievo) that were part of one or more Bronze age migrations into Europe, as well as early Bronze age cultures in that continent (Corded Ware), in line with previous relationships observed for the Caucasus Hunter-Gatherers.ā€Ā ref

ā€œSubclade X2 appears to have undergone extensive population expansion and dispersal around or soon after theĀ Last Glacial Maximum, roughly 20,000 years ago. It is more strongly represented in the Near East, theĀ Caucasus, and southern Europe, and somewhat less strongly present in the rest of Europe. The highest concentrations are found in theĀ OjibweĀ (25%),Ā SiouxĀ (15%),Ā Nuu-Chah-NulthĀ (12%),Ā GeorgiaĀ (8%),Ā OrkneyĀ (7%), and amongst theĀ DruzeĀ AssyrianĀ community in Israel (27%). Subclades of X2 are not present in South Americans Amerindian populations.Ā The oldest known human associated with X2 isĀ Kennewick Man, whoseĀ c.Ā 9000-year old remains were discovered inĀ Washington State. The lineage of haplogroup X in the Americas is not derived from a European subclade, but rather represents an independent subclade, labeled X2a. The X2a subclade has not been found in Eurasia, and has most likely arisen within the early Paleo-Indian population, at roughly 13,000 years ago. A basal variant of X2a was found in theĀ Kennewick ManĀ fossil (ca. 9,000 years ago). No presence of mt-DNA ancestral to X2a has been found in Europe or the Near East. New World lineages X2a and X2g are not derived from the Old World lineages X2b, X2c, X2d, X2e, and X2f, indicating an early origin of the New World lineages ā€œlikely at the very beginning of their expansion and spread from the Near East.ā€Ā ref

ā€œAlthough it occurs only at a frequency of about 3% for the total current indigenous population of the Americas, it is a bigger haplogroup in northern North America, where among theĀ Algonquian peoplesĀ it comprises up to 25% of mtDNA types.Ā It is also present in lesser percentages to the west and south of this areaā€”among theĀ SiouxĀ (15%), theĀ Nuu-chah-nulthĀ (11%ā€“13%), theĀ NavajoĀ (7%), and theĀ YakamaĀ (5%).Ā In Latin America, Haplotype X6 was present in theĀ TarahumaraĀ 1.8% (1/53) andĀ HuicholĀ 20% (3/15)Ā X6 and X7 was also found in 12% inĀ Yanomani people.Ā Unlike the four main Native American mtDNA haplogroups (A,Ā B,Ā C,Ā D), X is not strongly associated withĀ East Asia. The main occurrence of X in Asia discovered so far is in theĀ Altai peopleĀ inĀ Siberia.Ā One theory of how the X Haplogroup ended up in North America is that the people carrying it migrated from central Asia along with haplogroups A, B, C, and D, from an ancestor from theĀ Altai Region of Central Asia.Ā Two sequences of haplogroup X2 were sampled further east of Altai among theĀ EvenksĀ of Central Siberia.Ā These two sequences belong to X2* and X2b. It is uncertain if they represent a remnant of the migration of X2 through Siberia or a more recent input.ā€Ā ref

ā€œHaplogroup X has been found in various other bone specimens that were analysed for ancient DNA, including specimens associated with theĀ AlfƶldĀ Linear PotteryĀ (X2b-T226C, Garadna-ElkerĆ¼lő Ćŗt site 2, 1/1 or 100%),Ā LinearbandkeramikĀ (X2d1, Halberstadt-Sonntagsfeld, 1/22 or ~5%), andĀ Iberia ChalcolithicĀ (X2b, La Chabola de la Hechicera, 1/3 or 33%; X2b, El Sotillo, 1/3 or 33%; X2b, El Mirador Cave, 1/12 or ~8%) cultures.Ā Abel-beth-maachahĀ 2201 was a man who lived between 1014 and 836 BCE during theĀ LevantĀ Iron AgeĀ and was found in the region now known as Abel Beth Maacah,Ā Metula, Israel. He was associated with theĀ GalileanĀ cultural group. His direct maternal line belonged to mtDNA haplogroup X2b. Haplogroup X has been found in ancient Assyria and ancient Egyptian mummies excavated at theĀ Abusir el-MeleqĀ archaeological site in Middle Egypt, which date from the lateĀ New KingdomĀ andĀ RomanĀ periods.Ā Fossils excavated at the Late Neolithic site ofĀ Kelif el BoroudĀ inĀ Morocco, which have been dated to around 5,000 years old, have also been found to carry the X2 subclade.ā€Ā ref

Damien Marie AtHopeā€™s Art

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People reachedĀ Lake BaikalĀ Siberia around 25,000 years ago. They (to Damien) were likely Animistic Shamanists who were also heavily totemistic as well. Being animistic thinkers they likely viewed amazing things in nature as a part of or related to something supernatural/spiritual (not just natural as explained by science): spirit-filled, a sprit-being relates to or with it, it is a sprit-being, it is a supernatural/spiritual creature, or it is a great spirit/tutelary deity/goddess-god. From there comes mythology and faith in things not seen but are believed to somehow relate or interact with this ā€œreal worldā€ we know exists.

Both areas of Lake Baikal, one on the west side withĀ Ancient North EurasianĀ culture and one on the east side withĀ Ancient Northern East AsianĀ culture (later to become:Ā Ancient Northeast AsianĀ culture) areas are the connected areas that (to Damien) are the origin ancestry religion area for many mythologies and religious ideas of the world by means of a few main migrations and many smaller ones leading to a distribution of religious ideas that even though are vast in distance are commonly related to and centering on Lake Baikal and its surrounding areas like theĀ Amur regionĀ andĀ Altai Mountains region.

To an Animistic Thinker:Ā ā€œThings are not just as they seem, they may have a spirit, or spirit energy relates to themā€
Ā 
To a Totemistic Thinker:Ā ā€œThings are not just as they seem, they may have a spirit, or spirit energy relates to them; they may have religio-cultural importance.ā€

ā€œLakes are often mysterious bodies of water, especially if they are very deep or surrounded by mountains. No wonder legends and mysteries thrive about them, including monsters that supposedly lurk in their bottomless depths.ā€Ā ref

Damien Marie AtHopeā€™s Art

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People may have first seen the Shaman Rock with the natural brown rock formation resembling a dragon between 30,000 to 25,000 years ago.

Shaman Rock, on Olkhon Island, Lake Baikal, Siberia, with a natural rock image that resembles a dragon. And is one of the ā€œNine Holy Sites of Asia.ā€

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Damien Marie AtHopeā€™s Art

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Postglacial genomes from foragers across Northern Eurasia reveal prehistoric

mobility associated with the spread of the Uralic and Yeniseian languages

Abstract

ā€œThe North Eurasian forest and forest-steppe zones have sustained millennia of sociocultural connections among northern peoples. We present genome-wide ancient DNA data for 181 individuals from this region spanning the Mesolithic, Neolithic, and Bronze Age. We find that Early to Mid-Holocene hunter-gatherer populations from across the southern forest and forest-steppes of Northern Eurasia can be characterized by a continuous gradient of ancestry that remained stable for millennia, ranging from fully West Eurasian in the Baltic region to fully East Asian in the Transbaikal region. In contrast, cotemporaneous groups in far Northeast Siberia were genetically distinct, retaining high levels of continuity from a population that was the primary source of ancestry for Native Americans. By the mid-Holocene, admixture between this early Northeastern Siberian population and groups from Inland East Asia and the Amur River Basin produced two distinctive populations in eastern Siberia that played an important role in the genetic formation of later people. Ancestry from the first population, Cis-Baikal Late Neolithic-Bronze Age (Cisbaikal_LNBA), is found substantially only among Yeniseian-speaking groups and those known to have admixed with them. Ancestry from the second, Yakutian Late Neolithic-Bronze Age (Yakutia_LNBA), is strongly associated with present-day Uralic speakers. We show how Yakutia_LNBA ancestry spread from an east Siberian origin ~4.5kya, along with subclades of Y-chromosome haplogroup N occurring at high frequencies among present-day Uralic speakers, into Western and Central Siberia in communities associated with Seima-Turbino metallurgy: a suite of advanced bronze casting techniques that spread explosively across an enormous region of Northern Eurasia ~4.0kya. However, the ancestry of the 16 Seima-Turbino-period individualsā€“the first reported from sites with this metallurgyā€“was otherwise extraordinarily diverse, with partial descent from Indo-Iranian-speaking pastoralists and multiple hunter-gatherer populations from widely separated regions of Eurasia. Our results provide support for theories suggesting that early Uralic speakers at the beginning of their westward dispersal where involved in the expansion of Seima-Turbino metallurgical traditions, and suggests that both cultural transmission and migration were important in the spread of Seima-Turbino material culture.ā€Ā ref

Damien Marie AtHopeā€™s Art

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I donā€™t think they crossed theĀ Atlantic OceanĀ across the water but by land going both directions from Asia west to Europe as well as east crossing theĀ Bering Strait, betweenĀ AsiaĀ andĀ The Americas.

Megalithic tombs in western and northern Neolithic Europe were linked to a kindred society

ā€œA new phenomenon of constructing distinctive funerary monuments, collectively known as megalithic tombs, emerged around 4500 BCE along the Atlantic faƧade. The megalithic phenomenon has attracted interest and speculation since medieval times. In particular, the origin, dispersal dynamics, and the role of these constructions within the societies that built them have been debated. We generate genome sequence data from 24 individuals buried in five megaliths and investigate the population history and social dynamics of the groups that buried their dead in megalithic monuments across northwestern Europe in the fourth millennium BCE. Our results show kin relations among the buried individuals and an overrepresentation of males, suggesting that at least some of these funerary monuments were used by patrilineal societies.ā€Ā ref

ā€œPaleogenomic and archaeological studies show that Neolithic lifeways spread from the Fertile Crescent into Europe around 9000 BCE, reaching northwestern Europe by 4000 BCE. Starting around 4500 BCE, a new phenomenon of constructing megalithic monuments, particularly for funerary practices, emerged along the Atlantic faƧade. While it has been suggested that the emergence of megaliths was associated with the territories of farming communities, the origin and social structure of the groups that erected them has remained largely unknown. We generated genome sequence data from human remains, corresponding to 24 individuals from five megalithic burial sites, encompassing the widespread tradition of megalithic construction in northern and western Europe, and analyzed our results in relation to the existing European paleogenomic data. The various individuals buried in megaliths show genetic affinities with local farming groups within their different chronological contexts. Individuals buried in megaliths display (past) admixture with local hunter-gatherers, similar to that seen in other Neolithic individuals in Europe. In relation to the tomb populations, we find significantly more males than females buried in the megaliths of the British Isles. The genetic data show close kin relationships among the individuals buried within the megaliths, and for the Irish megaliths, we found a kin relation between individuals buried in different megaliths. We also see paternal continuity through time, including the same Y-chromosome haplotypes reoccurring. These observations suggest that the investigated funerary monuments were associated with patrilineal kindred groups. Our genomic investigation provides insight into the people associated with this long-standing megalith funerary tradition, including their social dynamics.ā€Ā ref

Radiocarbon dates and Bayesian modeling support maritime diffusion model for megaliths in Europe

ā€œThe radiocarbon dates suggest that the first megalithic graves in Europe were closed small structures or dolmens built aboveground with stone slabs and covered by a round or long mound of earth or stone. These graves emerge in the second half of the fifth millennium calibrated years (cal) BC within a time interval ofĀ 4794 cal BCĀ toĀ 3986 cal BCĀ (95.4%;Ā 4770 cal BCĀ toĀ 4005 cal BC,Ā 68.2%) (Dataset S3,Ā M7-2Ā toĀ M29-4), which can be reduced most probably to 200 y to 300 y, in northwest France, the Channel Islands, Catalonia, southwestern France, Corsica, and Sardinia. Taking the associated cultural material into consideration, megalithic graves from Andalusia, Galicia, and northern Italy presumably belong to this first stage (Fig. 3). There are no radiocarbon dates available from the early megalithic graves in these regions, or their calibrated ranges show an onset extending into the fourth millennium cal BC, as is the case for Galicia. Of these regions, northwest France is the only one which exhibits monumental earthen constructions before the megaliths (SI Appendix, Fig. S2).ā€Ā ref

ā€œThe Passy graves in the Paris Basin have no megalithic chamber yet, but are impressive labor-intensive structures with a length of up to 280 m. These graves seem to be the earliest monumental graves in Europe; the first individual buried in the Passy necropolis died inĀ 5061 cal BCĀ toĀ 4858 cal BCĀ (95.4%;Ā 5029 cal BCĀ toĀ 4946 cal BC,Ā 68.2%) (Dataset S3,Ā M1-4). Somewhat later, the first monumental graves emerge in Brittany, and especially in the region of Carnac, in the form of round tumuli covering pit burials, stone cists, and dry-wall chambers. The first building phase of the tumulus St. Michel in Carnac is dated to the time intervalĀ 4782 cal BCĀ toĀ 4594 cal BCĀ (95.4;Ā 4724 cal BCĀ toĀ 4618 cal BC,Ā 68.2%) (Dataset S3,Ā M4-2Ā toĀ M4-4). The earliest megalithic grave chambers in Brittany, such as Tumiac, Kervinio, Castellic, St. Germain, Manio 5, ManĆ© Hui, and Kerlescan (14ā€“16), emerge within this horizon as an architectonic feature of monumental long and round mounds. For these early megaliths, no radiocarbon determinations are available. It is only possible to limit the time interval of construction to the Ancient Castellic horizon based on the typochronological considerations of the grave goods and according to Ancient Castellic contexts with associated radiocarbon results ranging fromĀ 4794 cal BCĀ toĀ 3999 cal BCĀ (95.4%;Ā 4770 cal BCĀ toĀ 4034 cal BC,Ā 68.2%) (Dataset S3,Ā M7-2Ā toĀ M7-7).ā€Ā ref

The first monumental cemeteries of western Europe : the ā€žPassy typeā€œ necropolis in the Paris basin around 4500 BCE

ā€œIn the Seine-Yonne basin at around 4500 B.C. numerous cemeteries appeared, including giant ā€œenclosuresā€ which as a funerary manifestation would have no later equivalent in Europe. These constructions, whether tumuli, palisade enclosures, or mixed systems, sometimes exceed 300 m in length but contain very few burials. Beyond the classic interpretation, which sees high investment in a few individuals as reflecting a hierarchical society, structural analysis of these cemeteries shows the repetition of an elementary module, associated with consistent attributes, evoking hunting and more broadly, the wild. An exercise of association and exclusion brings into play the morphology and arrangements of the monuments, the gender of the inhumed individuals and their attributes. In the male monuments, a central figure is thus distinguished, sometimes with original physical characteristics and accompanied by an enigmatic insignia: a pointed bone instrument with a wide base, trivially called an ā€œEiffel Towerā€. This figure is surrounded by other individuals interpreted as hunters on the basis of the accompanying objects. Other individuals probably served as no more than passive figurants, rather like foils. In any case, the monumental cemeteries of the 5th millennium correspond to the earliest human groups for which we can identify diverse and repetitive statuses.ā€Ā ref

ā€œA bayesian statistical approach to 2,410Ā currently available radiocarbon results from megalithic, partlyĀ pre-megalithic, and contemporaneous non-megalithic contextsĀ in Europe to resolve this long-standing debate. The radiocarbonĀ results suggest that megalithic graves emerged within a brief timeĀ interval of 200 y to 300 y in the second half of the fifth millenniumĀ calibrated years BCE in northwest France, the Mediterranean, andĀ the Atlantic coast of Iberia. We found decisive support for theĀ spread of megaliths along the sea route in three main phases.Ā Thus, a maritime diffusion model is the most likely explanation ofĀ their expansion.ā€Ā ref

NoĀ ā€˜lostĀ tribesā€™Ā orĀ aliens:Ā whatĀ ancientĀ DNAĀ revealsĀ aboutĀ AmericanĀ prehistory

ā€œNew genetics research settles questions about the peoples of Newfoundland and Labrador.Ā Genetic Discontinuity between the Maritime Archaic and Beothuk Populations in Newfoundland, CanadaĀ which addresses the genetic diversity within three different ancient groups who lived in Newfoundland and Labrador. Ā One reason this region is of particular interest is that itā€™s on the furthest northeastern margin of North America and so was one of the last areas in the Americas to be peopled. It appears to have been occupied successively by three culturally distinct groups beginning about 10,000 years ago in Labrador and 6,000 years ago in Newfoundland: the Maritime Archaic, the Paleo-Inuit (also referred to as the Paleo-Eskimo), and the indigenous peoples that Europeans called the Beothuk. Today the region is home to several indigenous groups, including the Inuit, the Innu, the Miā€™kmaq and the Southern Inuit of NunatuKavut.ā€ Ā ref

ā€œThe members of the Maritime Archaic tradition created the oldest known burial mounds in North America (dating to 7,714 years ago) and subsisted upon coastal marine resources. Approximately 3,400 years ago they seem to have abandoned Newfoundland, either in response to the appearance of Paleo-Inuit in the region or because of climate changes. The Paleo-Inuitā€™s presence on the island overlapped with the peoples referred to as the Beothuk beginning around 2,000 years ago. The Beothuk encountered European settlers in 1500 AD, and in response to their presence gradually moved to the interior of the island, where their populations declined. Apart from that single exception, the Maritime Archaic, Paleo-Inuit, and Beothuk are clearly genetically distinctive from one another. However, itā€™s important to note that this study was done on mitochondrial DNA, which is exclusively matrilineally inherited, and so we can only say that the three groups were not maternally related.ā€Ā ref

ā€œIn the case of Newfoundland, the three groups were genetically distinct; they do not share any maternal haplogroups except for haplogroup X2a, lineages of which were found in both the Maritime Archaic and Beothuk. (The presence of haplogroup X2a in North American populations has sometimes been cited as evidence for European ancestry in ancient Americans. If youā€™re interested in why I and most other geneticists specializing in Native American populations disagree with that, you can read about itĀ here).ā€Ā ref

6810-5750-Years-Old Teviec, Sacrificed, Shaman Burial Site in France

This is the sacred grave of two women who died violently, were found at Teviec, buried under a ā€œroofā€ of antlers and honored by shells (like stars of the afterlife?) as well as decorated with necklaces made of shells including a bracelet.Ā ref

ā€œThe island is one of only a few known Mesolithic sites in Brittany, along withĀ Pointe de la Torche,Ā HoĆ«dicĀ and Beg er Vil on the Quiberon peninsula.Ā During the Mesolithic period, the sea level was much lower and it was possible to walk fromĀ FranceĀ toĀ England,Ā and TĆ©viec was situated in a lagoon.ā€Ā ref

ā€œExtensiveĀ middensĀ were found near places of habitation on the island, containing the remains of shellfish, crustaceans, squid, fish, birds, cetaceans, and terrestrial mammals includingĀ wild boar,Ā red deer,Ā roe deer,Ā dogs,Ā and so on. The hunter-gatherers of TĆ©viec buried their own dead in the middens.Ā This helped to preserve the graves, as the carbonates from the shells in the middens insulated human bones from the acid soil.ā€Ā ref

ā€œMany tools made of bone and antler were found along with numerousĀ flintĀ microliths. They were originally believed to date to between 6740 and 5680 years BP. This indicates a longer occupation than previously thought, with its end coming at the beginning of theĀ NeolithicĀ period.Ā Ten multiple graves were discovered at TĆ©viec containing a total of 23 individuals, including adults and children.ā€Ā ref

ā€œSome of the remains were scattered between different locations.Ā Several of those interred appear to have died violent deaths.Ā One individual was found to have a flint arrowhead stuck in a vertebra. In another grave, the skeletons of two women aged 25ā€“35, dubbed the ā€œladies of TĆ©viecā€,Ā were found with signs of violence on both. One had sustained five blows to the head, two of which would have been fatal, and had received at least one arrow shot between the eyes. The other had also traces of injuries.Ā However, this diagnosis is disputed by some archaeologists, who have suggested that the weight of earth above the grave may have been responsible for damaging the skeletons.ā€Ā ref

ā€œThe bodies had been buried with great care in a pit that was partly dug into the ground and covered over with debris from the midden. They had been protected by a roof made of antlers and provided with a number ofĀ grave goodsĀ including pieces of flint and boar bones, and jewelry made of seashells drilled and assembled into necklaces, bracelets, and ringlets for the legs.Ā The grave assemblage was excavated from the site in one piece and is now on display at theĀ MusĆ©um de Toulouse, where its restoration in 2010 earned a national award.ā€Ā ref

Damien Marie AtHopeā€™s Art

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Indigenous Religion and Monuments of the Land: Ancient Earthworks/Rockworks; Rings and Mounds in Canada:

*Rings, such as medicine wheels

*Mounds, such as burial mounds, temple mounds, platform (like elite housing or ritual ceremonies) mounds, and effigy mounds

Indigenous Religion and Monuments of the Land: Ancient Earthworks/Rockworks; Rings and Mounds in Canada

Damien Marie AtHopeā€™s Art

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Fort Walton Temple Mound

Lake Jackson MoundsĀ 

Velda MoundĀ 

Letchworth-Love Mounds

Crystal River Mounds

Tocobaga Temple Mound

Madira Bickel Mound

Investigating and Visiting Several Prehistoric Indian Mounds in Florida; Culture, Religion, and Power

Damien Marie AtHopeā€™s Art

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Damien Marie AtHopeā€™s Art

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My Speculations are in Comparative Mythologies?

For instance, theĀ mythemeĀ of an ancient belief that is seemingly shared though changed and adapted, a fundamental generic unit of narrative structureĀ seems to be shared a common relation withĀ mountains/ancestors/gods or sacred animalsĀ withĀ Sacred Mounds, Mountains, Kurgans, and Pyramids.Ā 

Sacred Mounds, Mountains, Kurgans, and Pyramids may hold deep Mythology connections?

Damien Marie AtHopeā€™s Art

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Damien Marie AtHopeā€™s Art

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ā€œThe earth-diver is a common character in various traditional creation myths. In these stories, a supreme being usually sends an animal (most often a type of bird, but also crustaceans, insects, and fish in some narratives) into the primal waters to find bits of sand or mud with which to build habitable land.ā€Ā refĀ 

Axis Mundi Mythologyā€“ cosmic axis, world axis, world pillar, center of the world, mound/mountain of creation, or ā€œWorld/Cosmic tree,ā€ or ā€œEagle and Serpent tree.ā€Ā ref,Ā ref

ā€œThe World Turtle, also called the Cosmic Turtle or the World-bearing Turtle, is a mytheme of a giant turtle (or tortoise) supporting or containing the world. It occurs in Hindu mythology, Chinese mythology, and the mythologies of some of the indigenous peoples of the Americas.ā€Ā ref

ā€œChucalissa,Ā Mississippian cultureĀ Mounds in Memphis, art shows all the elements involved in the Path of Souls death journey, a widely held belief system among the mound builders of America.ā€Ā ref

ā€œInterpretation of southeastern Native cosmology, showing the tripartite division of the world. The axis mundi is depicted as a tree or post connecting the fire symbol of this world, the sun symbol of the upper world, and the ā€˜swastikaā€™ symbol of the lower world.ā€Ā ref

ā€œIt should be remembered that the Mississippian culture that built Cahokia may have considered a cedar tree or a striped cedar pole to be a symbol of theĀ Axis MundiĀ (also called theĀ cosmic axis,Ā world axis,Ā world pillar, the center of the world, orĀ world treeĀ ā€“ has been greatly extended to refer to any mythological concept representing ā€œthe connection betweenĀ HeavenĀ andĀ Earthā€ or the ā€œhigher and lower realms), the pillar connecting the above, middle, & below worlds, & around which the cosmos turns An AmericanĀ YggdrasilĀ (NorseĀ tree of life). Some work has gone into reconstructing the woodhenge, and it is one of the sites around Cahokia that you can visit today.Ā (The Solar Calendar of Woodhenge in Cahokia | Native America: Cities of the Sky).ā€ ā€“Ā Vulpine OutlawĀ @Rad_Sherwoodism

ā€œItems adduced as examples of theĀ axis mundiĀ by comparative mythologists include plants (notably aĀ treeĀ but also other types of plants such as aĀ vineĀ orĀ stalk), aĀ mountain, a column ofĀ smokeĀ orĀ fire, or a product of human manufacture (such as a staff, aĀ tower, aĀ ladder, aĀ staircase, aĀ maypole, aĀ cross, aĀ steeple, aĀ rope, aĀ totem pole, aĀ pillar, aĀ spire). Its proximity to heaven may carry implications that are chiefly religious (pagoda,Ā temple mount,Ā minaret,Ā church) or secular (obelisk,Ā lighthouse,Ā rocket,Ā skyscraper). The image appears in religious and secular contexts.Ā TheĀ axis mundiĀ symbol may be found in cultures utilizingĀ shamanicĀ practices orĀ animistĀ belief systems, in major world religions, and in technologically advanced ā€œurban centers.ā€Ā ref

Do we know what the symbols represent?

ā€œYes. Itā€™s a bit more than Iā€™d want to post on TwiX right now. Itā€™s showing the 3-part universe, an upper, lower, and middle world, & the Milky Way is shown as well as Orion the Hand Constellation, Scorpius the ruler of the underworld, and Cygnus, the Judge. Also the main powers of the upper & lower worlds.ā€ ā€“Ā Gregory L Little, Ed.D.Ā @DrGregLittle2

Gregory L Little, Ed.D.Ā BA/MS Psychology, Ed.D. Counseling/Ed. Psych Author since ā€™84 (70+ books/workbooks). Mound Builder Society: Be Kind; Respect Everything; Honor the Ancient Ones.Ā 

EVIDENCE FOR STEPPED PYRAMIDS OF SHELL IN THE WOODLAND PERIOD OF EASTERN NORTH AMERICA

FOLKLORE PARALLELS BETWEEN SIBERIA AND SOUTH ASIA AND THE MYTHOLOGY OF THE EURASIAN STEPPES*

ā€œAccording to the myth about the origin of man recorded among the people of Eastern Europe and Siberia, the creator set a dog to guard the half-made human figures, but the antagonist bribed the guard and spoiled the creation, making humans vulnerable to disease. The creator told the dog to become the servant of man. Texts recorded in India (mostly among the Munda-speaking groups), the Dards of the Hindu Kush and the Abkhasians, though partly similar to the Northern Eurasian ones, do not share some important details: the antagonist is a horse, it tried to destroy man but a dog drove it away. In the Mongolian (more precisely, the Oirat) version, a cow acts instead of a horse, but in other respects, this variant is similar to the Abkhasian ones. Negative associations related to the horse are rather widespread
in Europe and Central Asia. Stories about the creation of man recorded in northern and southern Eurasia stemmed from the anthropogenic myth that was known to the Indo-Europeans of the Bronze Age. South Asia and the Europeanā€“Siberian zone also share other tales, in particular the Earth-diver myth. Their analysis opens possibilities for reconstructing the early mythology of the inhabitants of the Eurasian steppe.ā€Ā ref

Comparative Mythology

ā€œSince the term ā€˜Ancient North Eurasianā€™ refers to a genetic bridge of connected mating networks, scholars ofĀ comparative mythologyĀ have argued that they probably shared myths and beliefs that could be reconstructed via the comparison of stories attested within cultures that were not in contact for millennia and stretched from theĀ Ponticā€“Caspian steppeĀ to theĀ American continent.Ā TheĀ mythemeĀ of the dog guarding theĀ OtherworldĀ possibly stems from an older Ancient North Eurasian belief, as suggested by similar motifs found inĀ Indo-European,Ā Native AmericanĀ andĀ Siberian mythology. InĀ Siouan,Ā Algonquian,Ā Iroquoian, and in Central and South American beliefs, a fierce guard dog was located in theĀ Milky Way, perceived as the path of souls in the afterlife, and getting past it was a test.ā€Ā ref

ā€œThe SiberianĀ ChukchiĀ andĀ TungusĀ believed in a guardian-of-the-afterlife dog and a spirit dog that would absorb the dead manā€™s soul and act as a guide in the afterlife. In Indo-European myths, the figure of the dog is embodied byĀ Cerberus,Ā Sarvarā, andĀ Garmr. In Zoroastrianism, two four-eyed dogs guard the bridge to the afterlife calledĀ Chinvat Bridge.Ā AnthonyĀ and Brown note that it might be one of the oldest mythemes recoverable throughĀ comparative mythology.ā€Ā ref

ā€œA second canid-related series of beliefs, myths and rituals connected dogs with healing rather than death. For instance, Ancient Near Eastern andĀ Turkicā€“KipchaqĀ myths are prone to associate dogs with healing and generally categorised dogs as impure. A similar myth-pattern is assumed for the Eneolithic site ofĀ BotaiĀ in Kazakhstan, dated to 3500 BC, which might represent the dog as absorber of illness and guardian of the household against disease and evil. In Mesopotamia, the goddessĀ Nintinugga, associated with healing, was accompanied or symbolized by dogs. Similar absorbent-puppy healing and sacrifice rituals were practiced in Greece and Italy, among theĀ Hittites, again possibly influenced by Near Eastern traditions.ā€Ā ref

Earth-diver myth

(creation mythĀ orĀ cosmogonic myth,Ā which is a type ofĀ cosmogony,Ā 

aĀ symbolicĀ narrativeĀ of how the world began and how people first came to inhabit it.)

ā€œThe earth-diver is a common character in various traditional creation myths. In these stories, a supreme being usually sends an animal (most often a type of bird, but also crustaceans, insects, and fish in some narratives)Ā into the primal waters to find bits of sand or mud with which to build habitable land.Ā Some scholars interpret these myths psychologically while others interpret themĀ cosmogonically. In both cases, emphasis is placed on beginnings emanating from the depths.ā€Ā ref

ā€œAccording toĀ Gudmund HattĀ andĀ Tristram P. Coffin, Earth-diver myths are common inĀ Native American folklore, among the following populations:Ā Shoshone,Ā Meskwaki,Ā Blackfoot,Ā Chipewyan,Ā Newettee,Ā YokutsĀ of California,Ā Mandan,Ā Hidatsa,Ā Cheyenne,Ā Arapaho,Ā Ojibwe,Ā Yuchi, andĀ Cherokee. American anthropologistĀ Gladys ReichardĀ located the distribution of the motif across ā€œall parts of North Americaā€, save for ā€œthe extreme north, northeast, and southwest.ā€Ā refĀ 

ā€œIn a 1977 study, anthropologist Victor Barnouw surmised that the earth-diver motif appeared in ā€œhunting-gathering societiesā€œ, mainly among northerly groups such as theĀ Hare,Ā Dogrib,Ā Kaska,Ā Beaver,Ā Carrier,Ā Chipewyan,Ā Sarsi,Ā Cree, andĀ Montagnais. Similar tales are also found among theĀ ChukchiĀ andĀ Yukaghir, theĀ Tatars, and manyĀ Finno-UgricĀ traditions,Ā as well as among theĀ BuryatĀ and the Samoyed.Ā In addition, the earth-diver motif also exists in narratives from Eastern Europe, namelyĀ Romani,Ā Romanian,Ā SlavicĀ (namely, Bulgarian, Polish, Ukrainian, and Belarusian), and Lithuanian mythological traditions.ā€Ā ref

ā€œThe pattern of distribution of these stories suggest they have a common origin in theĀ eastern AsiaticĀ coastal region, spreading as peoples migrated west intoĀ SiberiaĀ and east to theĀ North AmericanĀ continent.Ā However, there are examples of thisĀ mythemeĀ found well outside of this boreal distribution pattern, for example the West AfricanĀ YorubaĀ creation myth ofĀ į»ŒbatalaĀ andĀ Oduduwa.Ā Characteristic of many Native American myths, earth-diver creation stories begin as beings and potential forms linger asleep or suspended in the primordial realm. The earth-diver is among the first of them to awaken and lay the necessary groundwork by building suitable lands where the coming creation will be able to live. In many cases, these stories will describe a series of failed attempts to make land before the solution is found.ā€Ā ref

ā€œAmong the indigenous peoples of the Americas, the earth-diver cosmogony is attested inĀ Iroquois mythology: a female sky deity falls from the heavens, and certain animals, theĀ beaver, theĀ otter, theĀ duck, and theĀ muskratĀ dive in the waters to fetch mud to construct an island.Ā In a similar story from theĀ Seneca, people lived in a sky realm. One day, the chiefā€™s daughter was afflicted with a mysterious illness, and the only cure recommended for her (revealed in a dream) was to lie beside a tree and to have it be dug up. The people do so, but a man complains that the tree was their livelihood, and kicks the girl through the hole. She ends up falling from the sky to a world of only water, but is rescued byĀ waterfowl.ā€Ā ref

ā€œA turtle offers to bear her on its shell, but asked where would be a definitive dwelling place for her. They decide to create land, and theĀ toadĀ dives into the depths of the primal sea to get pieces of soil. The toad puts it on the turtleā€™s back, which grows larger with every deposit of soil.Ā In another version from theĀ Wyandot, the Wyandot lived in heaven. The daughter of the Big Chief (or Mighty Ruler) was sick, so theĀ medicine manĀ recommends that they dig up the wild apple tree that stands next to the Lodge of the Mighty Ruler, because the remedy is to be found on its roots.ā€Ā ref

ā€œHowever, as the tree has been dug out, the ground begins to sink away, and the treetops catch and carry down the sick daughter with it. As the girl falls from the skies, two swans rescue her on their backs. The birds decide to summon all the Swimmers and the Water Tribes. Many volunteer to dive into the Great Water to fetch bits of earth from the bottom of the sea, but only the toad (female, in the story) is the one successful.ā€Ā ref

GENES AND MYTHS: ANCIENT MALā€™TA DNA AND THE EARTH-DIVER MYTHOLOGICAL MOTIF

ā€œEarth-Diver is one of the most widely-distributed and well-studied cosmological myths. Found in mostly Uralic-speaking Eastern Europe, in Siberia, in Munda-speaking Northeast India and North America, its action is set in post-diluvial times when a demiurge sends various creatures to bring a piece of mud from the bottom of the ocean. The first creature fails, but the second one succeeds. Importantly, itā€™s the least likely creature that succeeds, while the more obvious favorite fails. A loon is a much better diver than a duck but itā€™s the duck that succeeds. In the end, the demiurge blows the earth out of the tiny piece of mud and restores life on it. Depending on the region, the diving creatures are different ā€“ in Eurasia itā€™s waterfowl birds ā€“ loon and duck, in North America itā€™s amphibians such as turtle or frog, animals such as otter or beaver or waterbirds, in Northeast India and the American Southwest ā€“ itā€™s arthropods.ā€Ā ref

ā€œThe Initial Stages of Evolution of Uralic-Speakers: Evidence from a Mythological Reconstruction (Proto-Uralic Cosmogonic Myth) have suggested that the Earth-Diver motif is the folkloric manifestation of a more comprehensive system of beliefs related to the experiences of a shamanic flight in Northern Eurasian and Amerindian cultures. Siberian shamans liken themselves to waterfowl birds flying between worlds in search of the soul of their patient and they manipulate waterfowl figurines during their shamanic seances. Remarkably, very similar figurines are found at the 24,000-year-old Malā€™ta archaeological site in South Siberia (see one on the left made out of a mammoth tusk), and Napolā€™skikh, in his 1991 bookĀ as well as in a recent talk (seeĀ videoĀ in Russian, roughly from 11:40 on) proposed that the Malā€™ta people possessed the ā€œcult of a waterfowlā€ and told the Earth-Diver myth. This means that the Earth-Diver motif may go back to pre-LGM times.ā€Ā ref

ā€œMalā€™ta hasĀ recentlyĀ made headlines thanks to the sequencing of the genome of a 4-year-old boy found at this site. The DNA sample fell in-between West Eurasians and Amerindians, without any special connection to East Asians, and showed typical West Eurasian mtDNA and Y-DNA haplogroups, namely U and R, respectively. They are sister lineages of widely distributed in the Americas hg B (mtDNA)Ā and hg Q (Y-DNA). It appears that, in pre-LGM times,Ā Amerindians and West Eurasians formed a genetic continuum and that modern East Asians did not yet emerge as a distinct population.Ā This finding may put the distribution of the Earth-Diver myth into a new perspective. Per Davidskiā€™s request,Ā Ā  adduce the map of the distribution of the Earth-Diver motif in Eurasia and North America (see the shaded areas on the left).ā€Ā ref

ā€œOne should not expect a perfect fit between the distribution of myths and genes but the Earth-Diver distribution is rather clearly demarcated on a worldwide scale and does show continuity between West Eurasia and North America. The motif is notably absent from Western Europe ā€“ precisely the area that was covered with the glacier from 25,000 to 14,000 years ago ā€“ and from Beringia (Paleoasiatic peoples such as Chukchees and Koryaks as well as Eskimos donā€™t tell earth-diver stories), which may have been blocked by ice as well. Its presence in the Balkans is a due to relatively recent events such as Turkic and Avar migrations across the southern European steppe.ā€Ā ref

ā€œAccording to Napolā€™skikhā€™s motif phylogeny (on the left), the Earth-Diver myth has gone through 3 evolutionary stages ā€“ MNP-0, MNP-1 and MNP-2. At MNP-0, any creature (and any number of creatures) could become the demiurgeā€™s helper as long as the least likely creature succeeded. At MNP-1, the plot crystallized around a pair of waterfowls in Siberia and Western North America and a pair of animals in Eastern North America. At MNP-3, one of the creatures dropped off and the demiurge used the help of only one helper. The ā€œcladisticsā€ of the myth is, therefore, rather simple: the dynamic and variable ancestral forms crystallize into progressively fewer characters.ā€Ā ref

ā€œAs the detailed maps of motif and submotif distribution show, North America and Northern Eurasia share MNP-2 but then the rest of the variation is continent-specific. Eurasia has a number of clearly derived variants that are missing from the Americas, while America has a number variants not seen in Eurasia. Ā Napolā€™skikh observes that stage MNP-0 is better represented in North America ā€“ the region that tends to have more archaic versions of the motif and more basal motif diversity (not just waterfowls, but animals, too; not just two creatures but many, etc.). Remarkably, the use of arthropods by the demiurge is a trait shared by Munda-speaking Northeast Indians (see the Berezkin map of Eurasia above) and the Muskogean-speaking Amerindians from the Southeast, both areas being the southernmost extremes of the Earth-Diver distribution. As the Malā€™ta boy is re-writing the prehistory of Eurasia, opportunities are growing for cross-disciplinary integration that would tie together genes and culture into a coherent story.ā€Ā ref

Folklore Parallels Between Siberia And South Asia And The Mythology Of The Eurasian Steppes

ā€œAccording to the myth about the origin of man recorded among the people of Eastern Europe and Siberia, the creator set a dog to guard the half-made human figures, but the antagonist bribed the guard and spoiled the creation, making humans vulnerable to disease. The creator told the dog to become the servant of man. Texts recorded in India (mostly among the Munda-speaking groups), the Dards of the Hindu Kush and the Abkhasians, though partly similar to the Northern Eurasian ones, do not share some important details: the antagonist is a horse, it tried to destroy man but a dog drove it away. In the Mongolian (more precisely, the Oirat) version, a cow acts instead of a horse, but in other respects this variant is similar to the Abkhasian ones. Negative associations related to the horse are rather widespread in Europe and Central Asia. Stories about the creation of man recorded in northern and southern Eurasia stemmed from the anthropogenic myth that was known to the Indo-Europeans of the Bronze Age. South Asia and the Europeanā€“Siberian zone also share other tales, in particular the Earth-diver myth. Their analysis opens possibilities for reconstructing the early mythology of the inhabitants of the Eurasian steppe.ā€Ā ref

Diver-Myths

ā€œScientific evidence has shown that at one point parts of the earth that are now dry were covered by water. Many myths allude to this fact by imagining a world once covered by water. Many myths, called diver-myths (Long 188), consisted of a being diving into the water that covers the earth to retrieve some earth. The earth brought to the surface became the land we know today. Other stories had the mud brought to the surface in a different way, but many had the common element of some earth being brought to the surface of the water and growing until it became the Earth.ā€Ā ref

ā€œAccording to theĀ Iroquois Native AmericansĀ water animals inhabited the Earth before there was land. When a Sky Woman fell from her home above they caught her and dove into the seas to bring up mud. This mud they spread onto the back of Big Turtle. There it began to grow until it became North America.ā€Ā ref

ā€œTheĀ Japanese creation mythĀ painted a picture of a muddy ocean which covered the world at the beginning of time. A god and goddess, Izanagi and Izanami, became curious about what was beneath the ocean. Izanagi took his staff and threw it into the ocean. As he lifted it back up some lumps of earth fell off into the water. These became the islands of Japan. No being dove beneath the waters to find mud, but the element of earth being covered by water and a being bringing the earth up is there.ā€Ā ref

ā€œThe creation myth ofĀ Christians and JewsĀ does not tell of God diving into the water to bring up mud, but Genesis 1:2 says ƒthe Spirit of God was hovering over the waters.Ɠ Therefore according to the Torah and Bible the Earth was once covered entirely by water.ā€Ā ref

Power of Myths

ā€œThe most obvious function of myths is the explanation of facts, whether natural or cultural. One North American Indian (Abenaki) myth, for example, explains the origin of corn (maize): a lonely man meets a beautiful woman with long, fair hair; she promises to remain with him if he follows her instructions; she tells him in detail how to make a fire and, after he has done so, she orders him to drag her over the burned ground; as a result of these actions, he will see her silken hair (viz., the cornstalk) reappear, and thereafter he will have corn seeds for his use. Henceforth, whenever Abenaki Indians see corn (the womanā€™s hair), they know that she remembers them.ā€Ā ref

ā€œObviously, a myth such as this one functions as an explanation, but the narrative form distinguishes it from a straightforward answer to an intellectual question about causes. The function of explanation and the narrative form go together, since the imaginative power of the myth lends credibility to the explanation and crystallizes it into a memorable and enduring form. Hence myths play an important part in many traditional systems of education. Many myths explainĀ ritualĀ and cultic customs. According to myths from the island ofĀ CeramĀ (in Indonesia), in the beginning life was not complete, or not yet ā€œhumanā€: vegetation and animals did not exist, and there was neither death nor sexuality. In a mysterious mannerĀ Hainuwele, a girl with extraordinary gift-bestowing powers, appeared.ā€Ā ref

ā€œThe people killed her at the end of their great annual celebration, and her dismembered body was planted in the earth. Among the species that sprang up after this act of planting wereĀ tubersā€”the staple diet of the people telling the myth. With a certain circularity frequent in mythology, the myth validates the very cultic celebration mentioned in the myth. The cult can be understood as a commemoration of those first events. Hence, the myth can be said to validate life itself together with the cultic celebration. Comparable myths are told in a number of societies where the main means of food production is the cultivation of root crops; the myths reflect the fact that tubers must be cut up and buried in the earth forĀ propagationĀ to take place.ā€Ā ref

ā€œRitualĀ sacrificesĀ are typical of traditional peasantĀ cultures. In most cases such customs are related to mythical events. Among important themes are the necessity of death (e.g., the grain ā€œdiesā€ and is buried, only to yield a subsequent harvest), a societyā€™s cyclic renewal of itself (e.g.,Ā New Yearā€™sĀ celebrations), and the significance of women and sexuality. New Yearā€™s celebrations, often accompanied by a temporary abandonment of all rules, may be related to or justified by mythical themes concerning a return toĀ chaosĀ and a return of the dead.ā€Ā ref

ā€œIn every mythological tradition one myth or cluster of myths tends to be central. The subject of the central mythology is oftenĀ cosmogonyĀ (origin of theĀ cosmos). In many of those ceremonies that each society has developed as aĀ symbolĀ of what is necessary to its well-being, references are made to the beginning of the world. Examples include the enthronements of kings, which in some traditions (as in Fiji or ancient India) are associated with a creation or re-creation of the world. Analogously, in ancient Mesopotamia the creationĀ epicĀ Enuma elish, which was read each New Year at Babylon, celebrated the progress of the cosmos from initialĀ anarchyĀ to government by the kingship of Marduk; hence the authority of earthly rulers, and of earthly monarchy in general, was implicitly supported and justified.ā€Ā ref

ā€œRuling families in ancient civilizations frequently justified their position byĀ invokingĀ mythsā€”for example, that they hadĀ divineĀ origins. Examples are known from imperial China, pharaonic Egypt, theĀ HittiteĀ empire, Polynesia, the Inca empire, and India.Ā ElitesĀ have also based their claims to privilege on myths. The French historian of ancientĀ religionĀ Georges DumĆ©zilĀ was the pioneer in suggesting that the priestly, warrior, and producing classes in ancient Indo-European societies regarded themselves as having been ordained to particular tasks by virtue of their mythological origins. And in every known cultural tradition there exists some mythological foundation that is referred to when defending marriage and funerary customs.ā€Ā ref

ā€œCreation myths play a significant role inĀ healingĀ the sick; they are recited (e.g., among theĀ NavajoĀ people of North America) when an individualā€™s worldā€”that is to say, the personā€™s lifeā€”is in jeopardy. Thus, healing through recitation of a cosmogony is one example of the use of myth as aĀ magicalĀ incantation. Another example is the case of Icelandic poets, who, in the singing of the episode in OldĀ Norse mythologyĀ in which the godĀ OdinĀ wins for gods and humans the ā€œmead of songā€ (a drink containing the power of poetic inspiration), can be said to be celebrating the origins of their own art and, hence, renewing it.ā€Ā ref

ā€œModern science did not evolve in its entirety as a rebellion against myth, nor at its birth did it suddenly throw off the shackles of myth. InĀ ancient GreeceĀ the naturalists of Ionia (western Asia Minor), long regarded as the originators of science, developed views of the universe that were in fact very close to the creation myths of their time. Those who laid the foundations of modern science, such asĀ Nicholas of Cusa,Ā Johannes Kepler, Isaac Newton, andĀ Gottfried Leibniz, were absorbed byĀ metaphysicalĀ problems of which the traditional, indeed mythological, character is evident. Among these problems were the nature of infinity and the question of the omnipotence of God. The influence of mythological views is seen in the English physicianĀ William Harveyā€™s association of the circulation of the blood with the planetary movements andĀ Charles Darwinā€™s explanation of womanā€™s menstrual cycles by the tides of the ocean.ā€Ā ref

Damien Marie AtHopeā€™s Art

ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref

ā€œThe First Nations of Saskatchewan are: NĆŖhiyawak (Plains Cree), Nahkawininiwak (Saulteaux), Nakota (Assiniboine), Dakota and Lakota (Sioux), and Denesuline (Dene/Chipewyan).ā€Ā ref

ā€œNative Americans in Florida are: Ais, Apalachee, Calusa, Creek, Miccosukee, Seminole, Timucua, and Yemassee.ā€Ā ref

Colonization and Colonialism of Canada: learning about Indigenous Peoples of Canada and Saskatchewan (VIDEO)

Colonization and Colonialism of the USA: learning about Indigenous Peoples of America and Florida (VIDEO)

Colonization and Colonialism of Florida, its Indigenous Peoples, and a little on Masculinity (VIDEO)

(Decolonize Russia/Siberian Land Back) Russian Conquest of Siberia and the spread of Russian Imperialism/Colonialism

ref

Damien Marie AtHopeā€™s Art

My favorite ā€œGraham Hancockā€ Quote?

ā€œIn what archaeologists have studied, yes, we can say there is NO Evidence of an advanced civilization.ā€ ā€“Ā (Time 1:27) Joe Rogan Experience #2136 ā€“ Graham Hancock & Flint Dibble

Help the Valentine fight against pseudoarchaeology!!!

Ā In a world of ā€œHancocksā€ supporting evidence lacking claims, be a ā€œJohn Hoopesā€ supporting what evidence explains.

Ā #SupportEvidenceNotWishfullThinking

Graham Hancock:Ā @Graham__Hancock

John Hoopes:Ā @KUHoopes

Addressing Graham Hancock the Pseudoarchaeological Theorist, as well as Flaws in his Ancient Apocalypse, Great flood, and Seafaring R1b (BLOG POST)

Addressing Graham Hancock, the Pseudoarchaeological Theorist, AND Flaws in his Ancient Apocalypse (VIDEO)

Damien Marie AtHopeā€™s Art

People donā€™t commonly teach religious history, even that of their own claimed religion. No, rather they teach a limited ā€œpro their religionā€ history of their religion from a religious perspective favorable to the religion of choice.Ā 

Damien Marie AtHopeā€™s Art

Do you truly think ā€œReligious Beliefā€ is only a matter of some personal choice?

Do you not see how coercive oneā€™s world of choice is limited to the obvious hereditary belief, in most religious choices available to the child of religious parents or caregivers? Religion is more commonly like a family, culture, society, etc. available belief that limits the belief choices of the child and that is when ā€œReligious Beliefā€ is not only a matter of some personal choice and when it becomes hereditary faith, not because of the quality of its alleged facts or proposed truths but because everyone else important to the child believes similarly so they do as well simply mimicking authority beliefs handed to them. Because children are raised in religion rather than being presented all possible choices but rather one limited dogmatic brand of ā€œReligious Beliefā€ where children only have a choice of following the belief as instructed, and then personally claim the faith hereditary belief seen in the confirming to the belief they have held themselves all their lives. This is obvious in statements asked and answered by children claiming a faith they barely understand but they do understand that their family believes ā€œthis or thatā€ faith, so they feel obligated to believe it too. While I do agree that ā€œReligious Beliefā€ should only be a matter of some personal choice, it rarely isā€¦Ā End Hereditary Religion!

Opposition to Imposed Hereditary Religion

Damien Marie AtHopeā€™s Art

ref,Ā ref,Ā ref,Ā refĀ 

Animism: Respecting the Living WorldĀ byĀ Graham HarveyĀ 

ā€œHow 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.ā€Ā ref

Damien Marie AtHopeā€™s Art

We are like believing machines we vacuum up ideas, like Velcro sticks to almost everything. We accumulate beliefs that we allow to negatively influence our lives, often without realizing it. Our willingness must be to alter skewed beliefs that impend our balance or reason, which allows us to achieve new positive thinking and accurate outcomes.

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

ā€œReligion is an Evolved Productā€ and Yes, Religion is Like Fear Given Wingsā€¦

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.

ā€œUnderstanding Religion Evolution: Animism, Totemism, Shamanism, Paganism & Progressed organized religionā€

Understanding Religion Evolution:

ā€œAn Archaeological/Anthropological Understanding of Religion Evolutionā€

It seems ancient peoples had to survived amazing threats in a ā€œdangerous universe (by superstition perceived as good and evil),ā€ and human ā€œimmorality or imperfection of the soulā€ 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 ā€œmade 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,ā€ but it is just supernatural animistic spirit-belief perceived as sacred.

 

Quick Evolution of Religion?

Pre-AnimismĀ (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 withĀ AnimismĀ (Africa: 100,000 years ago) (theoretical belief in supernatural powers/spirits), then this is physically expressed in or withĀ TotemismĀ (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 interactingĀ ShamanismĀ (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 youĀ PaganismĀ (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).Ā Progressed organized religionĀ (Egypt: 5,000 years ago)Ā  withĀ CURRENT ā€œWorldā€ RELIGIONSĀ (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 ā€œreligionā€ 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.Ā Stone Snake of South Africa: ā€œfirst human worshipā€ 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.Ā 

Damien Marie AtHopeā€™s Art

To me, Animism starts in Southern Africa, then to West Europe, and becomes Totemism. Another split goes near the Russia and Siberia border becoming Shamanism, which heads into Central Europe meeting up with Totemism, which also had moved there, mixing the two which then heads to Lake Baikal in Siberia. From there this Shamanism-Totemism heads to Turkey where it becomes Paganism.

Damien Marie AtHopeā€™s Art

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Not all ā€œReligionsā€ or ā€œReligious Persuasionsā€ have a god(s)Ā but

All can be said to believe in some imaginary beings or imaginary things like spirits, afterlives, etc.

Damien Marie AtHopeā€™s Art

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Damien Marie AtHopeā€™s Art

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Low Gods ā€œEarthā€ or Tutelary deity and High Gods ā€œSkyā€ or Supreme deity

ā€œAnĀ Earth goddessĀ is a deification of theĀ Earth. Earth goddesses are often associated with the ā€œchthonicā€ deities of theĀ underworld.Ā KiĀ andĀ NinhursagĀ areĀ MesopotamianĀ earth goddesses. InĀ Greek mythology, the Earth is personified asĀ Gaia, corresponding to RomanĀ Terra, IndicĀ Prithvi/BhÅ«mi, etc. traced to an ā€œEarth Motherā€ complementary to the ā€œSky Fatherā€ inĀ Proto-Indo-European religion.Ā Egyptian mythologyĀ exceptionally has aĀ sky goddessĀ and anĀ Earth god.ā€Ā ref

ā€œAĀ mother goddessĀ is aĀ goddessĀ who represents or is aĀ personificationĀ ofĀ nature,Ā motherhood,Ā fertility,Ā creation,Ā destructionĀ or who embodies the bounty of theĀ Earth. When equated with the Earth or the natural world, such goddesses are sometimes referred to asĀ Mother EarthĀ or as theĀ Earth Mother. In some religious traditions or movements,Ā Heavenly MotherĀ (also referred to asĀ Mother inĀ HeavenĀ orĀ Sky Mother) is the wife or feminine counterpart of theĀ Sky fatherĀ orĀ God the Father.ā€Ā ref

ā€œAny masculine sky god is often alsoĀ king of the gods, taking the position ofĀ patriarchĀ within aĀ pantheon. Such king gods are collectively categorized as ā€œsky fatherā€ deities, with a polarity between sky and earth often being expressed by pairing a ā€œsky fatherā€ god with an ā€œearth motherā€ goddess (pairings of a skyĀ motherĀ with an earthĀ fatherĀ 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 ā€œskyā€ not being her main. In antiquity, several sky goddesses in ancient Egypt, Mesopotamia, and the Near East were calledĀ Queen of Heaven. Neopagans often apply it with impunity to sky goddesses from other regions who were never associated with the term historically. TheĀ skyĀ often has important religious significance. Many religions, bothĀ polytheisticĀ andĀ monotheistic, haveĀ deitiesĀ associated with the sky.ā€Ā ref

ā€œInĀ comparative mythology,Ā sky fatherĀ is a term for a recurring concept inĀ polytheisticĀ religions of aĀ sky godĀ who is addressed as a ā€œfatherā€, often the father of aĀ pantheonĀ and is often either a reigning or formerĀ King of the Gods. The concept of ā€œsky fatherā€ may also be taken to includeĀ Sun godsĀ with similar characteristics, such asĀ Ra. The concept is complementary to an ā€œearth motherā€œ.Ā ā€œSky Fatherā€ is a direct translation of the VedicĀ Dyaus Pita, etymologically descended from the sameĀ Proto-Indo-EuropeanĀ deity name as the GreekĀ ZeĆ»s PaterĀ and RomanĀ JupiterĀ and GermanicĀ TĆ½r, Tir or Tiwaz, all of which are reflexes of the sameĀ Proto-Indo-EuropeanĀ deityā€™s name,Ā *Dyēus Phā‚‚tįø—r.Ā While there are numerous parallels adduced from outside ofĀ Indo-European mythology, there are exceptions (e.g. In Egyptian mythology,Ā NutĀ is the sky mother andĀ GebĀ is the earth father).ā€Ā ref

Tutelary deity

ā€œAĀ tutelaryĀ (alsoĀ tutelar) is aĀ deityĀ orĀ spiritĀ who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation. The etymology of ā€œtutelaryā€ expresses the concept of safety and thus of guardianship. InĀ late GreekĀ andĀ Roman religion, one type of tutelary deity, theĀ genius, functions as the personal deity orĀ daimonĀ of an individual from birth to death. Another form of personal tutelary spirit is theĀ familiar spiritĀ of European folklore.ā€Ā ref

ā€œAĀ tutelaryĀ (alsoĀ tutelar) inĀ Korean shamanism,Ā jangseungĀ andĀ sotdaeĀ were placed at the edge of villages to frighten off demons. They were also worshiped as deities.Ā SeonangshinĀ is the patron deity of the village in Korean tradition and was believed to embody theĀ Seonangdang.Ā In PhilippineĀ animism,Ā DiwataĀ orĀ LambanaĀ are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians. Such as:Ā Maria MakilingĀ is the deity who guardsĀ Mt. MakilingĀ andĀ Maria CacaoĀ andĀ Maria Sinukuan.Ā InĀ Shinto, the spirits, orĀ 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,Ā Native American beliefs such asĀ TonĆ”s, tutelary animal spirit among theĀ ZapotecĀ andĀ Totems, familial or clan spirits among the Ojibwe, can be animals.ā€Ā ref

ā€œAĀ tutelaryĀ (alsoĀ tutelar) inĀ Austronesian beliefs such as:Ā AtuaĀ (godsĀ and spirits of theĀ Polynesian peoplesĀ such as theĀ MāoriĀ or theĀ Hawaiians),Ā HanituĀ (BununĀ ofĀ Taiwanā€˜s term for spirit),Ā HyangĀ (Kawi,Ā Sundanese,Ā Javanese, andĀ BalineseĀ Supreme Being, in ancientĀ Java and Bali mythologyĀ and this spiritual entity, can be eitherĀ divineĀ orĀ ancestral),Ā KaitiakiĀ (New ZealandĀ MāoriĀ term used for the concept ofĀ guardianship, for theĀ sky, theĀ sea, and the land),Ā Kawas (mythology)Ā (divided into 6 groups: gods, ancestors, souls of the living, spirits of living things, spirits of lifeless objects, and ghosts),Ā TikiĀ (Māori mythology,Ā TikiĀ is theĀ first manĀ created by eitherĀ TÅ«matauengaĀ orĀ TāneĀ andĀ representsĀ deified ancestorsĀ found in mostĀ Polynesian cultures). ā€Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref,Ā ref

Mesopotamian Tutelary Deities can be seen as onesĀ related to City-StatesĀ 

ā€œHistorical city-states includedĀ SumerianĀ cities such asĀ UrukĀ andĀ Ur;Ā Ancient EgyptianĀ city-states, such asĀ ThebesĀ andĀ Memphis; theĀ PhoenicianĀ cities (such asĀ TyreĀ andĀ Sidon); the fiveĀ PhilistineĀ city-states; theĀ BerberĀ city-states of theĀ Garamantes; the city-states ofĀ ancient GreeceĀ (theĀ poleisĀ such asĀ Athens,Ā Sparta,Ā Thebes, andĀ Corinth); theĀ Roman RepublicĀ (which grew from a city-state into a vast empire); theĀ Italian city-statesĀ from the Middle Ages to the early modern period, such asĀ Florence,Ā Siena,Ā Ferrara,Ā MilanĀ (which as they grew in power began to dominate neighboring cities) andĀ GenoaĀ andĀ Venice, which became powerfulĀ thalassocracies; theĀ MayanĀ and other cultures of pre-ColumbianĀ MesoamericaĀ (including cities such asĀ Chichen Itza,Ā Tikal,Ā CopĆ”nĀ andĀ Monte AlbĆ”n); theĀ central AsianĀ cities along theĀ Silk Road; the city-states of theĀ Swahili coast;Ā Ragusa; states of the medieval Russian lands such asĀ NovgorodĀ andĀ Pskov; and many others.ā€Ā ref

ā€œTheĀ Uruk periodĀ (ca. 4000 to 3100 BCE; also known asĀ Protoliterate period) ofĀ Mesopotamia, named after the Sumerian city ofĀ Uruk, this period saw the emergence of urban life in Mesopotamia and theĀ Sumerian civilization.Ā City-States like Uruk and others had a patronĀ tutelaryĀ City Deity along with a Priest-King.ā€Ā ref

ā€œChinese 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.Ā Lord GuanĀ is the patron of military personnel and police, whileĀ MazuĀ is the patron of fishermen and sailors. Such asĀ Tu Di GongĀ (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity andĀ Cheng Huang GongĀ (City God) is the guardian deity of an individual city, worshipped by local officials and locals since imperial times.ā€Ā ref

ā€œAĀ tutelaryĀ (alsoĀ tutelar) inĀ Hinduism, personal tutelary deities are known asĀ ishta-devata, while family tutelary deities are known asĀ Kuladevata.Ā GramadevataĀ are guardian deities of villages.Ā DevasĀ can also be seen as tutelary.Ā ShivaĀ is the patron ofĀ yogisĀ and renunciants. City goddesses include:Ā MumbadeviĀ (Mumbai),Ā SachchikaĀ (Osian); Kuladevis include:Ā AmbikaĀ (Porwad), andĀ Mahalakshmi.Ā In NorthEast IndiaĀ Meitei mythologyĀ andĀ religionĀ (Sanamahism) ofĀ Manipur, there are various types of tutelary deities, among whichĀ Lam LaisĀ are the most predominant ones.Ā Tibetan BuddhismĀ hasĀ YidamĀ as a tutelary deity.Ā DakiniĀ is the patron of those who seek knowledge.ā€Ā ref

ā€œAĀ tutelaryĀ (alsoĀ tutelar) The Greeks also thought deities guarded specific places: for instance,Ā AthenaĀ was the patron goddess of the city ofĀ Athens.Ā SocratesĀ spoke of hearing the voice of his personal spirit orĀ daimonion:

You have often heard me speak of an oracle or sign which comes to meĀ ā€¦Ā . 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.ā€Ā ref

ā€œTutelary deities who guard and preserve a place or a person are fundamental toĀ ancient Roman religion. The tutelary deity of a man was hisĀ Genius, that of a woman herĀ Juno.Ā In theĀ Imperial era, the Genius of theĀ EmperorĀ was a focus ofĀ Imperial cult. An emperor might also adopt a major deity as his personal patron or tutelary,Ā asĀ AugustusĀ didĀ Apollo.Ā Precedents for claiming the personal protection of a deity were established in theĀ Republican era, when for instance theĀ Roman dictatorĀ SullaĀ advertised theĀ goddess VictoryĀ as his tutelary by holding public gamesĀ (ludi)Ā in her honor.ā€Ā ref

ā€œEach town or city had one or more tutelary deities, whose protection was considered particularly vital in time of war and siege.Ā RomeĀ itself was protected by a goddess whose name was to be kept ritually secret on pain of death (for a supposed case, seeĀ Quintus Valerius Soranus).Ā TheĀ Capitoline TriadĀ ofĀ Juno,Ā Jupiter, andĀ MinervaĀ were also tutelaries of Rome.Ā TheĀ ItalicĀ towns had their own tutelary deities. Juno often had this function, as at theĀ LatinĀ town ofĀ LanuviumĀ and theĀ EtruscanĀ city ofĀ Veii,Ā and was often housed in an especially grand temple on theĀ arxĀ (citadel)Ā or other prominent or central location.Ā The tutelary deity ofĀ PraenesteĀ wasĀ Fortuna, whose oracle was renowned.ā€Ā ref

ā€œThe Roman ritual ofĀ evocatioĀ 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.Ā The depiction of some goddesses such as theĀ Magna MaterĀ (Great Mother, orĀ Cybele) as ā€œtower-crownedā€ represents their capacity to preserve the city.Ā A town in theĀ provincesĀ might adopt a deity from within the Roman religious sphere to serve as its guardian, orĀ syncretizeĀ its own tutelary with such; for instance, a community within theĀ civitasĀ of theĀ RemiĀ inĀ GaulĀ adopted Apollo as its tutelary, and at the capital of the Remi (present-dayĀ Rheims), the tutelary wasĀ MarsĀ Camulus.ā€Ā refĀ 

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

ā€œAĀ household deityĀ is aĀ deityĀ or spirit that protects theĀ home, looking after the entireĀ householdĀ or certain key members. It has been a common belief inĀ paganismĀ as well as inĀ folkloreĀ across many parts of the world.Ā Household deities fit into two types; firstly, a specific deityĀ ā€“ typically a goddessĀ ā€“ often referred to as aĀ hearth goddessĀ orĀ domestic goddessĀ who is associated with the home and hearth, such as the ancient GreekĀ Hestia.ā€Ā ref

ā€œThe second type of household deities are those that are not one singular deity, but a type, or species ofĀ animisticĀ deity, who usually have lesser powers than major deities. This type was common in the religions of antiquity, such as theĀ LaresĀ ofĀ ancient Roman religion, theĀ GashinĀ ofĀ Korean shamanism, andĀ CofgodasĀ ofĀ Anglo-Saxon paganism. These survived Christianisation asĀ fairy-like creatures existing in folklore, such as the Anglo-ScottishĀ BrownieĀ and SlavicĀ Domovoy.ā€Ā ref

ā€œHousehold deities were usually worshipped not in temples but in the home, where they would be represented by smallĀ idolsĀ (such as theĀ teraphimĀ of theĀ Bible, often translated as ā€œhousehold godsā€ in Genesis 31:19 for example),Ā amulets,Ā paintings,Ā or reliefs. They could also be found on domestic objects, such as cosmetic articles in the case ofĀ Tawaret. The more prosperous houses might have a smallĀ shrineĀ to the household god(s); theĀ larariumĀ 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 givenĀ offerings of foodĀ andĀ drink.ā€Ā ref

ā€œIn many religions, both ancient and modern, aĀ godĀ would preside over the home.Ā 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:

ā€œAlthough the cosmic status of household deities was not as lofty as that of theĀ Twelve OlympiansĀ or theĀ Aesir, they were also jealous of their dignity and also had to be appeased with shrines and offerings, however humble.Ā 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 paganĀ pantheons. Elements of the practice can be seen even today, with Christian accretions, where statues to various saints (such asĀ St. Francis) protect gardens and grottos. Even theĀ gargoylesĀ found on older churches, could be viewed as guardians partitioning a sacred space.ā€Ā ref

ā€œFor centuries, Christianity fought a mop-up war against these lingering minor pagan deities, but they proved tenacious. For example,Ā Martin Lutherā€˜sĀ TischredenĀ have numerousĀ ā€“ quite seriousĀ ā€“ references to dealing withĀ kobolds.Ā Eventually,Ā rationalismĀ and theĀ Industrial RevolutionĀ threatened to erase most of these minor deities, until the advent ofĀ romantic nationalismĀ 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 fantasyĀ personae, not infrequently invested with invented traits and hierarchies somewhat different from their mythological and folkloric roots.ā€Ā ref

ā€œIn contradistinction to bothĀ Herbert SpencerĀ andĀ Edward Burnett Tylor, who defended theories of animistic origins of ancestor worship,Ā Ć‰mile DurkheimĀ saw its origin inĀ 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 byĀ Sigmund Freud. In Freudā€™sĀ 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.ā€Ā ref

ā€œWilliam 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 ā€œThe House Spiritā€, Section 1, he states:

The belief which guided the conduct of our forefathers was ā€¦ the spirit rule of dead ancestors.ā€Ā ref

ā€œIn Section 2 he proceeds to elaborate:

It is thus certain that the worship of deceased ancestors is aĀ vera causa, and not a mere hypothesis.Ā ā€¦

In the other European nations, the Slavs, the Teutons, and the Kelts, the House Spirit appears with no less distinctness.Ā ā€¦ [T]he existence of that worship does not admit of doubt.Ā ā€¦ 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.Ā ā€¦ In [England]Ā ā€¦ [h]e is the Brownie.Ā ā€¦ 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.ā€Ā ref

Damien Marie AtHopeā€™s Art

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ā€œThese ideas are my speculations from the evidence.ā€

I am still researching the ā€œgodā€˜s originsā€ 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.Ā 

Sky Father/Sky God?

ā€œEgyptian:Ā (Nut)Ā Sky Mother andĀ (Geb)Ā Earth Fatherā€Ā (Egypt is different but similar)

Turkic/Mongolic:Ā (Tengri/Tenger Etseg)Ā Sky Father andĀ (Eje/Gazar Eej)Ā Earth MotherĀ *Transeurasian*

Hawaiian:Ā (Wākea)Ā Sky Father andĀ (Papahānaumoku)Ā Earth MotherĀ *Austronesian*

New Zealand/Ā Māori:Ā (Ranginui)Ā Sky Father andĀ (Papatūānuku)Ā Earth MotherĀ *Austronesian*

Proto-Indo-European:Ā (Dyįø—us/Dyįø—us phā‚‚tįø—r)Ā Sky Father andĀ (DŹ°Ć©ĒµŹ°Åm/Plethā‚‚wihā‚)Ā Earth Mother

Indo-Aryan:Ā (Dyaus Pita)Ā Sky Father andĀ (Prithvi Mata)Ā Earth MotherĀ *Indo-European*

Italic:Ā (Jupiter)Ā Sky Father andĀ (Juno)Ā Sky MotherĀ *Indo-European*

Etruscan:Ā (Tinia)Ā Sky Father andĀ (Uni)Ā Sky MotherĀ *Tyrsenian/Italy Preā€“Indo-European*

Hellenic/Greek:Ā (Zeus)Ā Sky Father andĀ (Hera)Ā Sky Mother who started as an ā€œEarth Goddessā€Ā *Indo-European*

Nordic:Ā (Dagr)Ā Sky Father andĀ (NĆ³tt)Ā Sky MotherĀ *Indo-European*

Slavic:Ā (Perun)Ā Sky Father andĀ (Mokosh)Ā Earth MotherĀ *Indo-European*

Illyrian:Ā (Deipaturos)Ā Sky Father andĀ (Messapic Damaturaā€™s ā€œearth-motherā€ maybe)Ā Earth MotherĀ *Indo-European*

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

Baltic:Ā (PerkÅ«nas)Ā Sky Father andĀ (Saulė)Ā Sky MotherĀ *Indo-European*

Germanic:Ā (TĆ½r)Ā Sky Father andĀ (?)Ā *Indo-European*

Colombian-Muisca:Ā (Bochica)Ā Sky Father andĀ (Huythaca)Ā Sky MotherĀ *Chibchan*

Aztec:Ā (Quetzalcoatl)Ā Sky Father andĀ (Xochiquetzal)Ā Sky MotherĀ *Uto-Aztecan*

Incan:Ā (Viracocha)Ā Sky Father andĀ (Mama Runtucaya)Ā Sky MotherĀ *Quechuan*

China:Ā (Tian/Shangdi)Ā Sky Father andĀ (DƬ)Ā Earth MotherĀ *Sino-Tibetan*

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

Finnish:Ā (Ukko)Ā Sky Father andĀ (Akka)Ā Earth MotherĀ *Finno-Ugric*

Sami:Ā (Horagalles)Ā Sky Father andĀ (Ravdna)Ā Earth MotherĀ *Finno-Ugric*

Puebloan-Zuni:Ā (Ɓpoyan Taā€™chu)Ā Sky Father andĀ (Ɓwitelin TsĆ­ta)Ā Earth Mother

Puebloan-Hopi:Ā (Tawa)Ā Sky Father andĀ (Kokyangwuti/Spider Woman/Grandmother)Ā Earth MotherĀ *Uto-Aztecan*

Puebloan-Navajo:Ā (Tsohanoai)Ā Sky Father andĀ (Estsanatlehi)Ā Earth MotherĀ *Na-Dene*

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Sky Father/Sky Mother ā€œHigh Godsā€ 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 AtHopeā€™s Art

ref,Ā ref

HinduismĀ around 3,700 toĀ 3,500 years old.Ā ref

Ā JudaismĀ around 3,450 or 3,250 years old.Ā (The first writing in the bible was ā€œPaleo-Hebrewā€ dated toĀ around 3,000 years ago Khirbet QeiyafaĀ is the site of an ancient fortress city overlooking the Elah Valley. And many believe the religious Jewish texts were completed around 2,500)Ā ref,Ā ref

Judaism is around 3,450 or 3,250 years old. (ā€œPaleo-Hebrewā€ 3,000 years ago and Torah 2,500 years ago)

ā€œJudaismĀ is anĀ Abrahamic, its roots as an organized religion in theĀ Middle EastĀ during theĀ Bronze Age. Some scholars argue that modern Judaism evolved fromĀ Yahwism, the religion ofĀ ancient Israel and Judah, by the late 6th century BCE, and is thus considered to be one of the oldest monotheistic religions.ā€Ā ref

ā€œYahwismĀ is the name given by modern scholars to the religion ofĀ ancient Israel, essentiallyĀ polytheistic, with a plethora ofĀ godsĀ andĀ goddesses. Heading the pantheon wasĀ Yahweh, theĀ national godĀ of theĀ IsraeliteĀ kingdoms ofĀ IsraelĀ andĀ Judah, with his consort, the goddessĀ Asherah; below them were second-tier gods and goddesses such asĀ Baal,Ā Shamash,Ā Yarikh,Ā Mot, andĀ 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 theĀ malā€™ak, the messengers of the higher gods, who in later times became theĀ angelsĀ ofĀ Judaism,Ā ChristianityĀ andĀ Islam. Yahweh, however, was not the ā€˜originalā€™ god ofĀ IsraelĀ ā€œIsra-Elā€; it isĀ El, the head of the Canaanite pantheon, whose name forms the basis of the name ā€œIsraelā€, and none of the Old Testament patriarchs, the tribes of Israel, the Judges, or the earliest monarchs, have a YahwisticĀ theophoric nameĀ (i.e., one incorporating the name of Yahweh).ā€Ā ref

ā€œElĀ is aĀ Northwest SemiticĀ word meaning ā€œgodā€ or ā€œdeityā€œ, or referring (as a proper name) to any one of multiple major ancient Near Eastern deities. A rarer form,Ā ā€˜ila, represents the predicate form in Old Akkadian and inĀ Amorite. The word is derived from theĀ Proto-SemiticĀ *Ź”il-, meaning ā€œgodā€. Specific deities known asĀ ā€˜ElĀ orĀ ā€˜IlĀ include the supreme god of theĀ ancient Canaanite religionĀ and the supreme god ofĀ East Semitic speakersĀ inĀ Mesopotamiaā€™s Early Dynastic Period. Ź¼Ä’l is listed at the head of many pantheons. In someĀ CanaaniteĀ andĀ UgariticĀ sources, Ź¼Ä’l played a role as father of the gods, of creation, or both. For example, in theĀ Ugaritic texts,Ā Ź¾il mlkĀ is understood to mean ā€œŹ¼Ä’l the Kingā€ butĀ Ź¾il hdĀ as ā€œthe godĀ Hadadā€œ. The Semitic rootĀ Ź¾lhĀ (ArabicĀ Ź¾ilāh, AramaicĀ Ź¾Alāh,Ā Ź¾Elāh, HebrewĀ Ź¾elōah) may beĀ Ź¾lĀ with a parasitic h, andĀ Ź¾lĀ may be an abbreviated form ofĀ Ź¾lh. In Ugaritic the plural form meaning ā€œgodsā€ isĀ Ź¾ilhm, equivalent to HebrewĀ Ź¾elōhĆ®mĀ ā€œpowersā€. In the Hebrew texts this word is interpreted as being semantically singular for ā€œgodā€ by biblical commentators. However theĀ documentary hypothesisĀ for the Old Testament (corresponds to the JewishĀ Torah) developed originally in the 1870s, identifies these that different authors ā€“ theĀ Jahwist,Ā Elohist,Ā Deuteronomist, and theĀ Priestly sourceĀ ā€“ 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.ā€Ā ref

 

JainismĀ aroundĀ 2,599 ā€“Ā 2,527Ā years old.Ā ref

ConfucianismĀ aroundĀ 2,600 ā€“ 2,551Ā years old.Ā ref

BuddhismĀ aroundĀ 2,563/2,480 ā€“ 2,483/2,400Ā years old.Ā ref

ChristianityĀ aroundĀ 2,o00Ā years old.Ā ref

ShintoĀ aroundĀ 1,305Ā years old.Ā ref

IslamĀ aroundĀ 1407ā€“1385Ā years old.Ā ref

SikhismĀ around 548ā€“478Ā years old.Ā ref

BahĆ”ā€™Ć­Ā around 200ā€“125Ā years old.Ā ref

Knowledge to Ponder:Ā 

Stars/Astrology:

  • 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 ā€œKurgan phenomenonā€ of below-ground ā€œmoundā€ stone/wood burial structures and ā€œDolmen phenomenonā€ of above-ground stone burial structures.
  • Around 6,500ā€“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.
  • ā€œThe Ghassulian Star,ā€ a mysterious 6,000-year-old mural from Jordan may have connections to the European paganstic kurgan/dolmens phenomenon.

ā€œAstrologyĀ is a range ofĀ divinatoryĀ practices, recognized asĀ pseudoscientificĀ since the 18th century,Ā that claim to discern information about human affairs and terrestrial events by studying the apparent positions ofĀ celestial objects.Ā Different cultures have employed forms of astrology since at least the 2nd millennium BCE, these practices having originated inĀ calendricalĀ systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications.Ā Most, if not all, cultures have attached importance to what they observed in the sky, and someā€”such as theĀ Hindus,Ā Chinese, and theĀ Mayaā€”developed elaborate systems for predicting terrestrial events from celestial observations.Ā Western astrology, one of the oldest astrological systems still in use, can trace its roots to 19thā€“17th century BCEĀ Mesopotamia, from where it spread toĀ Ancient Greece,Ā Rome, theĀ Islamicate worldĀ and eventuallyĀ CentralĀ andĀ Western Europe. Contemporary Western astrology is often associated with systems ofĀ horoscopesĀ that purport to explain aspects of a personā€™sĀ personalityĀ and predict significant events in their lives based on the positions of celestial objects; the majority ofĀ professionalĀ astrologers rely on such systems.ā€Ā refĀ 

Around 5,500 years ago,Ā Science evolves,Ā 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.Ā ref

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

Around 4,150 to 4,000 years ago: The earliest surviving versions of the Sumerian Epic of Gilgamesh, which was originally titled ā€œHe who Saw the Deepā€ (Sha naqba Ä«muru) or ā€œSurpassing All Other Kingsā€ (ShÅ«tur eli sharrÄ«) were written.Ā ref

Hinduism:

  • 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.

Judaism:

  • around 3,000 years ago, the first writing in the bible wasĀ ā€œPaleo-Hebrewā€
  • 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 Christianityā€™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 ā€œWisdom booksā€ 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 ā€œYou 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.ā€
  • Polytheism:
  • Judges 10:6 ā€œThen 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.ā€
  • 1 Corinthians 8:5 ā€œFor even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords.ā€
  • Monotheism:
  • Isaiah 43:10 ā€œYou are my witnesses,ā€ declares the LORD, ā€œand 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 ā€œdefault beliefā€. The Greek word is apistos (a ā€œnotā€ and pistos ā€œfaithful,ā€), thus not faithful or faithless because one is unpersuaded and unconvinced by a god(s) claim. Short Definition: unbelieving, unbeliever, or unbelief.

Damien Marie AtHopeā€™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.Ā 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.Ā 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.Ā ref
  • Around 2,490 to 2,430 years ago, Empedocles, Greek pre-Socratic philosopher and a citizen of Agrigentum, a Greek city in Sicily.Ā ref
  • Around 2,460 to 2,370 years ago, Democritus, Greek pre-Socratic philosopher considered to be the ā€œfather of modern scienceā€ possibly had some disbelief amounting to atheism.Ā ref
  • Around 2,399 years ago or so, Socrates, a famous Greek philosopher was tried for sinfulness by teaching doubt of state gods.Ā ref
  • Around 2,341 to 2,270 years ago, Epicurus, a Greek philosopher known for composing atheistic critics and famously stated, ā€œIs 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?ā€Ā ref

This last expression by Epicurus,Ā seems to be an expression of Axiological Atheism. To understand and utilize value or actually possess ā€œValue Conscious/Consciousnessā€ to both give a strong moral ā€œaxiologicalā€ 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.

ā€œTheists, there has to be a god, as something can not come from nothing.ā€

Well, thus something (unknown) happened and then there was something. This does not tell us what the something that may have been involved with something coming from nothing. A supposed first cause, thus something (unknown) happened and then there was something is not an open invitation to claim it as known, neither is it justified to call or label such an unknown as anything, especially an unsubstantiated magical thinking belief born of mythology and religious storytelling.

How do they even know if there was nothing as a start outside our universe, could there not be other universes outside our own?
Ā 
For all, we know there may have always been something past the supposed Big Bang we canā€™t see beyond, like our universe as one part of a mega system.

Damien Marie AtHopeā€™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:Ā Prehistory: related to ā€œAnarchism and Socialismā€ the division of labor, power, rights, and recourses.

Show two:Ā Pre-animism 300,000 years old and animism 100,000 years old: related to ā€œAnarchism and Socialismā€

Show tree:Ā Totemism 50,000 years old: related to ā€œAnarchism and Socialismā€

Show four:Ā Shamanism 30,000 years old: related to ā€œAnarchism and Socialismā€

Show five:Ā Paganism 12,000 years old: related to ā€œAnarchism and Socialismā€

Show six:Ā Emergence of hierarchy, sexism, slavery, and the new male god dominance:Ā Paganism 7,000-5,000 years old: related to ā€œAnarchism and Socialismā€ (Capitalism) (World War 0) Elite and their slaves!

Show seven:Ā Paganism 5,000 years old: progressed organized religion and the state: related to ā€œAnarchism and Socialismā€ (Kings and the Rise of the State)

Show eight:Ā Paganism 4,000 years old: Moralistic gods after the rise of Statism and often support Statism/Kings: related to ā€œAnarchism and Socialismā€ (First Moralistic gods, then the Origin time of Monotheism)

Prehistory: related to ā€œAnarchism and Socialismā€ the division of labor, power, rights, and recourses:Ā VIDEO

Pre-animism 300,000 years old and animism 100,000 years old: related to ā€œAnarchism and Socialismā€:Ā VIDEO

Totemism 50,000 years old: related to ā€œAnarchism and Socialismā€:Ā VIDEO

Shamanism 30,000 years old: related to ā€œAnarchism and Socialismā€:Ā VIDEO

Paganism 12,000 years old: related to ā€œAnarchism and Socialismā€ (Pre-Capitalism):Ā VIDEO

Paganism 7,000-5,000 years old: related to ā€œAnarchism and Socialismā€ (Capitalism) (World War 0) Elite and their slaves:Ā VIEDO

Paganism 5,000 years old: progressed organized religion and the state: related to ā€œAnarchism and Socialismā€ (Kings and the Rise of the State):Ā VIEDO

Paganism 4,000 years old: related to ā€œAnarchism and Socialismā€ (First Moralistic gods, then the Origin time of Monotheism):Ā 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 ā€œDamien religion and culture are very differentā€

My response,Ā So are you saying that was always that way, such as would you say Native Americansā€™ 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 atĀ Ć‡atalhƶyĆ¼kĀ but if there was both a male and female god and goddess then I know the kind of gods they were likeĀ Proto-Indo-European mythology.

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

Our 12 video series:Ā Organized Oppression:Ā MesopotamianĀ State Force and the Politics of power (9,000-4,000 years ago), is adaptedĀ from:Ā The Complete and Concise History of the Sumerians and Early Bronze Age Mesopotamia (7000-2000 BC):Ā https://www.youtube.com/watch?v=szFjxmY7jQAĀ by ā€œHistory with Cyā€œ

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

Show #2: Mesopotamian State Force and the Politics of PowerĀ (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 PowerĀ (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 AtHopeā€™s Art

The ā€œAtheist-Humanist-Leftist Revolutionariesā€

Cory Johnston ā˜­ ā’¶ Atheist LeftistĀ @SkepticalleftyĀ & I (Damien Marie AtHope)Ā @AthopeMarieĀ (myĀ YouTubeĀ & relatedĀ 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 humanityā€™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:Ā https://damienmarieathope.com/2021/04/cory-johnston-mind-of-a-skeptical-leftist/?v=32aec8db952d Ā 

The Mind of a Skeptical Leftist (YouTube)

Cory Johnston: Mind of a Skeptical LeftistĀ @Skepticallefty

The Mind of a Skeptical Leftist By Cory Johnston: ā€œPromoting 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.ā€Ā http://anchor.fm/skepticalleft

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

Cory Johnston ā˜­ ā’¶Ā @SkepticalleftyĀ Evidence-based atheist leftist (he/him) Producer, host, and co-host of 4 podcastsĀ @skeptarchyĀ @skpoliticspodĀ andĀ @AthopeMarie

Damien Marie AtHope (ā€œAt Hopeā€)Ā 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:Ā 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, Womanā€™s Rights, Gender Rights, Child Rights, Secular Rights, Race Equality, Ageism/Disability Equality, Etc. And a far-leftist, ā€œAnarcho-Humanist.ā€

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, theĀ ā€œmale godā€Ā seems to have either emerged or become prominent around 7,000 years ago, whereas the now favored monotheismĀ ā€œmale godā€Ā is more like 4,000 years ago or so. To me, theĀ ā€œfemale goddessā€Ā 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 monotheismĀ ā€œmale godā€Ā 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.Ā 

To me, animal gods were likely first related to totemism animals around 13,000 to 12,000 years ago or older. Female as goddesses was next to me, 11,000 to 10,000 years ago or so with the emergence of agriculture. Then male gods come about 8,000 to 7,000 years ago with clan wars.Ā Many monotheism-themed religions started in henotheism, emerging out of polytheism/paganism.

Gods?
Ā 
ā€œAnimismā€ is needed to begin supernatural thinking.
ā€œTotemismā€ is needed for supernatural thinking connecting human actions & related to clan/tribe.
ā€œShamanismā€ is needed for supernatural thinking to be controllable/changeable by special persons.
Ā 
Together = Gods/paganism

Damien Marie AtHopeā€™s Art

Damien Marie AtHope (Said as ā€œAtā€ ā€œHopeā€)/(Autodidact Polymath but not good at math):

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

My Website,Ā My Blog,Ā &Ā Short-writing or Quotes,Ā My YouTube, Twitter:Ā @AthopeMarie, and My Email:Ā damien.marie.athope@gmail.com

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