On the origin and spread of haplogroup R1a-Z645 from eastern Europe

indo-european-uralic-migrations-corded-ware

In my recent post about the origin and expansion of haplogroup R1b-L51, Chetan made an interesting comment on the origin and expansion of R1a-Z645. Since this haplogroup is also relevant for European history and dialectal North-West Indo-European and Indo-Iranian expansion, I feel compelled to do a similar post, although the picture right now is more blurry than that of R1b-L51.

I find it interesting that many geneticists would question the simplistic approach to the Out of Africa model as it is often enunciated, but they would at the same time consider the current simplistic model of Yamna expansion essentially right; a model – if anyone is lost here – based on proportions of the so-called Yamnaya™ ancestral component, as found in a small number of samples, from four or five Eneolithic–Chalcolithic cultures spanning more than a thousand years.

The “75% Yamnaya ancestry of Corded Ware”, which has been given so much publicity since 2015, made geneticists propose a “Yamna → Corded Ware → Únětice / Bell Beaker” migration model, in order of decreasing Yamnaya proportions. Y-DNA and solid archaeological models suggested that this model was wrong, and recent findings have proven it was. In fact, the CWC sample closest to Yamna was a late outlier of Esperstedt in Central Europe, whose ancestry is most likely directly related to Yamna settlers from Hungary.

These wrong interpretations have been now substituted by data from two new early samples from the Baltic, which cluster closely to Yamna, and which – based on the Y-DNA and PCA cluster formed by all Corded Ware samples – are likely the product of female exogamy with Yamna peoples from the neighbouring North Pontic region (as we are seeing, e.g. in the recent Nikitin et al. 2018).

NOTE. There is also another paper from Nikitin et al. (2017), with more ancient mtDNA, “Subdivisions of haplogroups U and C encompass mitochondrial DNA lineages of Eneolithic-Early Bronze Age Kurgan populations of western North Pontic steppe”. Link to paper (behind paywall). Most interesting data is summarized in the following table:

yamna-corded-ware-mtdna

Even after the publication of Olalde et al. (2018) and Wang et al. (2018) – where expanding Yamna settlers and Bell Beakers are clearly seen highly admixed within a few generations, and are found spread across a wide Eurasian cline (sharing one common invariable trait, the paternally inherited haplogroup, as supported by David Reich) – fine-scale studies of population structure and social dynamics is still not a thing for many, even though it receives more and more advocates among geneticists (e.g. Lazaridis, or Veeramah).

NOTE. I have tried to explain, more than once, that the nature and origin of the so-called “Yamnaya ancestry” (then “steppe ancestry”, and now subdivided further as Steppe_EMBA and Steppe_MLBA) is not known with precision before Yamna samples of ca. 3000 BC, and especially that it is not necessarily a marker of Indo-European speakers. Why some people are adamant that steppe ancestry and thus R1a must be Indo-European is mostly related to a combination of grandaddy’s haplogroup, the own modern ethnolinguistic attribution, and an aversion to sharing grandpa with other peoples and cultures.

In the meantime, we are seeing the “Yamnaya proportion” question often reversed: “how do we make Corded Ware stem from Yamna, now that we believed it?”. This is a funny circular reasoning, akin to the one used by proponents of the Franco-Cantabrian origin of R1b, when they look now at EEF proportions in Iberian R1b-L23 samples. It seems too comic to be true.

R1a and steppe ancestry

The most likely origin of haplogroup R1a-Z645 is to be found in eastern Europe. Samples published in the last year support this region as a sort of cradle of R1a expansions:

  • I1819, Y-DNA R1a1-M459, mtDNA U5b2, Ukraine Mesolithic ca. 8825-8561 calBCE, from Vasilievka.
  • I5876, Y-DNA R1a, mtDNA U5a2a, Ukraine Mesolithic 7040-6703 calBCE, from Dereivka.
  • I0061, hg R1a1-M459 (xR1a1a-M17), mtDNA C1, ca. 6773-6000 calBCE (with variable dates), from Yuzhnyy Oleni Ostrov in Karelia.
  • Samples LOK_1980.006 and LOK_1981.024.01, of hg MR1a1a-M17, mtDNA F, Baikalic cultures, dated ca. 5500-5000 BC.
  • Sample I0433, hg R1a1-M459(xM198), mtDNA U5a1i, from Samara Eneolithic, ca. 5200-4000 BCE
  • Samples A3, A8, A9, of hg R1a1-M459, mtDNA H, from sub-Neolithic cultures (Comb Ware and Zhizhitskaya) at Serteyea, although dates (ca. 5th-3rd millennium BC) need possibly a revision (from Chekunova 2014).

NOTE. The fact that Europe is better sampled than North Asia, coupled with the finding of R1a-M17 in Baikalic cultures, poses some problems as to the precise origin of this haplogroup and its subclades. While the first (Palaeolithic or Mesolithic) expansion was almost certainly from Northern Eurasia to the west – due to the Mal’ta sample – , it is still unknown if the different subclades of R1a in Europe are the result of local developments, or rather different east—west migrations through North Eurasia.

Y-Full average estimates pointed to R1a-M417 formation ca. 6500 BC, TMRCA ca. 3500 BC, and R1a-Z645 formation ca. 3300 BC, TMRCA ca. 2900 BC, so the most likely explanation was that R1a-Z645 and its subclades – similar to R1b-L23 subclades, but slightly later) expanded quickly with the expansion of Corded Ware groups.

The presence of steppe ancestry in Ukraine Eneolithic sample I6561, of haplogroup R1a-M417, from Alexandria, dated ca. 4045-3974 calBCE, pointed to the forest steppe area and late Sredni Stog as the most likely territory from where the haplogroup related to the Corded Ware culture expanded.

However, the more recent Y-SNP call showing R1a-Z93 (L657) subclade rendered Y-Full’s (at least formation) estimates too young, so we have to rethink the actual origin of both subclades, R1a-Z93 (formation ca. 2900 BC, TMRCA ca 2700 BC), and R1a-Z283 (formation ca. 2900 BC, TMRCA ca. 2800 BC).

Contrary to what we thought before this, then, it is possible that the expansion of Khvalynsk-Novodanilovka chieftains through the steppes, around the mid-5th millennium BC, had something to do with the expansion of R1a-Z645 to the north, in the forest steppe.

We could think that the finding of Z93 in Alexandria after the expansion of Khvalynsk-Novodanilovka chiefs would make it more likely that R1a-Z645 will be found in the North Pontic area. However, given that Lower Mikhailovka and Kvitjana seem to follow a steppe-related cultural tradition, different to forest steppe cultures (like Dereivka and Alexandria), and that forest steppe cultures show connections to neighbouring northern and western forest regions, the rest of the expanding R1a-Z645 community may not be related directly to the steppe at all.

Adding a hypothetical split and expansion of Z645 subclades to the mid-/late-5th millennium could place the expansion of this haplogroup to the north and west, pushed by expanding Middle PIE-speaking steppe peoples from the east:

distribution-horse-scepters
Schematic depiction of the spread of horse-head scepters in the Middle Eneolithic, representing expanding Khvalynsk-Novodanilovka chieftains. See a full version with notes here.

The Złota culture

I have already written about the Podolia-Volhynia region: about the North Pontic steppe cultures in contact with this area, and about the chaotic period of migrations when Corded Ware seem to have first emerged there among multi-directional and multi-ethnic migrants.

This is what Włodarczak (2017) says about the emergence of Corded Ware with ‘steppe features’ after the previous expansion of such features in Central Europe with Globular Amphorae peoples. He refers here to the Złota culture (appearing ca. 2900-2800 BC) in Lesser Poland, believed to be the (or a) transitional stage between GAC and Corded Ware, before the emergence of the full-fledged “Corded Ware package”.

So far, to the north of the Carpathian Mountains, including Polish lands, no graves indicating their relationship with communities of the steppe zone have been found. On the contrary, the funeral rites always display a local, central European nature. However, individual elements typical of steppe communities do appear, such as the “frog-like” arrangement of the body (Fig. 20), or items associated with Pit Grave milieux (cf. Klochko, Kośko 2009; Włodarczak 2014). A spectacular example of the latter is the pointed-base vessel of Pit Grave culture found at the cemetery in Święte, site 11 near Jarosław (Kośko et al. 2012). These finds constitute a confirmation of the importance of the relationships between communities of Pit Grave culture and Corded Ware culture. They are chronologically diverse, although most of them are dated to 2600-2400 BC – that is, to the “classic” period of Corded Ware culture.

funnelbeaker-trypillia-corded-ware
Map of territorial ranges of Funnel Beaker Culture (and its settlement concentrations in Lesser Poland), local Trypillian groups and early Corded Ware Culture settlements (◼) at the turn of the 4th/3rd millennia BC.

However, when discussing the relationships with the steppe communities, Polish lands deserve particular attention since part of the groups inhabiting it belonged to the eastern province of Corded Ware culture (cf. Häusler 2014), which neighboured Pit Grave culture both from the east and south. In addition, there was a tradition of varied relationships with the north Pontic zone, which began to intensify from the second half of the 4th millennium BC (Kośko, Szmyt, 2009; Kośko, Klochko, 2009). These connections are especially readable in Małopolska and Kujawy (Kośko 2014; Włodarczak 2014). The emergence of the community of Globular Amphora culture in the north Pontic zone at the end of the 4th and the beginnings of the 3rd millennium BC (Szmyt 1999) became a harbinger of a cultural closening between the worlds of central Europe and the steppe.

The second important factor taking place at that time was the expansion of the people of Pit Grave culture in a westerly direction, along the Danube thoroughfare. As a result of this, also to the south of the Carpathian Mountains, e.g., along the upper Tisza River, a new “kurgan” cultural system was formed. As one outcome, the areas of central Europe, above all Małopolska, found themselves in the vicinity of areas inhabited by communities characterized by new principles of social organization and a new funeral rite. Around 2800 BC these changes became evident in different regions of Poland, with the most numerous examples being documented in south-eastern Poland and Kujawy. The nature of the funeral rite and the features of the material culture perceptible at that time do not have straight forward analogies in the world of north Pontic communities. In this respect, the “A-horizon” is a phenomenon of local, central European origin. The events preceding the emergence of the said horizon (that is, the expansion of the people of Pit Grave culture into the area north of the arc of the Carpathians) are nowadays completely unidentifiable and remain merely an interesting theoretical matter (cf. e.g., Kośko 2000). Therefore, analysis of the archaeological sources cannot confirm the first archaeogenetic analysis suggesting a bond between the communities of the Pit Grave culture and Corded Ware culture (e.g., Haak et al. 2015).

Artefacts of the “A-horizon”, i.e., shaft-hole axes, amphorae (Fig. 21), beakers, and pots with a plastic wavy strip (Fig. 7) are found in different funerary and settlement contexts, sometimes jointly with finds having characteristics of various cultures (e.g., in graves of Złota culture, or at settlements of Rzucewo culture). Hence, they primarily represent a chronological phase (c. 2800-2600 BC), one obviously related to the expansion of a new ideology.

Eastern CWC expansion

Before continuing tracing the Corded Ware culture’s main features, it is worth it to trace first their movement forward in time, as Corded Ware settlers, from Poland to the east.

Circum-Baltic CWC

According to Klochko and Kośko (1998):

The colonizing Neolithic waves are continued by the Circum-Baltic Corded Ware culture, closely related to the traditions of the Single Grave culture and traditions of the Northern European Lowlands. After ca. 2900 BC, certain cultural systems with ‘corded’ traits –genetically related to the catchment area of the south-western Baltic – appear in the drainages of the Nemen, Dvina, Upper Dnieper, and even the Volga. These communities are considered the vector of Neolithisation in the Forest Zone.

east-european-fatyanovocwc
East European movement directions (arrows) of the representatives of the Central European Corded Ware Culture. Modified from I.I. Artemenko.

The picture in the Baltic (Pamariu / Rzucewo) and Finland (Battle Axe) is thus more or less clearly connected with early dates ca. 2900-2800 BC:

There is a clear interaction sphere between the eastern Gulf of Finland area – reaching from Estonia to the areas of present-day Finland and the Karelian Isthmus in Russia –, evidenced e.g. by the sharp-butted axes, derived from the Estonian Karlova axe.

Interesting in this regard is the expansion of the Corded Ware culture in Finland, into a far greater territory than previously thought, that is poorly represented in most maps depicting the extent of the culture in Europe. Here is summary of CWC findings in Finland, using images from Nordqvist and Häkäla (2014):

finland-cwc
Corded Ware culture remains in Finland, excluding the so-called ‘imitations’. [Notice in the top left image the often depicted border of the culture]. Combination of maps from Nordqvist & Häkälä (2014)

Middle Dnieper and Fatyanovo

The earliest Middle Dnieper remains are related to CWC graves between the Upper Vistula and the Bug, containing pottery with Middle Dnieper traits, dated probably ca. 2700 BC, which links it with the expansion of the A-horizon. In fact, during the period ca. 2800-2400 BC, the area of Lesser Poland (with its numerous kurgans and catacomb burials) is considered the western fringe of an area spreading to the east, to the middle Dniester and middle Dnieper river basins, i.e. regions bordering the steppe oecumene. This ‘eastern connection’ of funeral ritual, raw materials, and stylistic traits of artefacts is also identified in some graves of the Polish Lowlands (Włodarczak 2017).

gac-cwc-baltic-dnieper
Cultural situation in Eastern Europe in approximately the middle of the III mill. BC. Key: 1 – areas settled by Globular Amphora culture populations; 2 – areas penetrated by Globular Amphora culture populations; 3 – border between central and eastern group; 4 – Pamariu/Rzucewo culture area; 5 – zone of Pamariu/Rzucewo culture influences; 6 – directions of Comb Pottery culture influence; 7 – Zhizhitskaya culture; 8 – eastern border of “pure” Corded Ware site; 9 – North Belarussian culture; 10 – Middle Dnieper culture; 11 – Fatyanovo culture; 12 – Yamnaya culture; 13 – eastern border of Dniester group; 14 – Kemi-Oba culture and influences; 15 – Foltesti culture; 16 – syncretic sites with evidence of Globular Amphora culture traits (1 – Nida; 2 – Butinge; 3 – Palanga; 4 – Juodkrante; 5 – Azyarnoye; 6 – Mali Rogi; 7 – Prorva; 8 – Strumen/Losha; 9 – Syabrovichi; 10 – Luchin-Zavale; 11 – Lunevo (?); 12 – Belynets; 13 – Losiatyn; 14 – Corpaci; 15 – Ocnita; 16-17 – Camenca; 18 – Marculesti; 19 – Orhei; 20 – Efimovka; 21 – Tatarbunary; 22 – Novoselitsa; 23 – Primorskoye; 24 – Sanzhiyka; 25 – Akkermen; 26 – Maydanetskoye; 27 – Grigorevka; 28 – Kholmskoye; 29 – Purcari; 30 – Roscani; 31 – Semenovka; 32 – Grishevka; 33 – Durna Skela; 34 – Iskovshchina; 35 – Primorskoye); 17 – borders of ecological zones. From Szmyt (2010)

The Fatyanovo (or Fatyanovo-Balanovo) culture was the easternmost group of the Corded Ware culture, and occupied the centre of the Russian Plain, from Lake Ilmen and the Upper Dnieper drainage to the Wiatka River and the middle course of the Volga. From the few available dates, the oldest ones from the plains of the Moskva river, and from the late Volosovo culture containing also Fatyanovo materials, and in combination they show a date of ca. 2700 BC for its appearance in the region. The Volosovo culture of foragers eventually disappeared when the Fatyanovo culture expanded into the Upper and Middle Volga basin.

The origin of the culture is complicated, because it involves at its earliest stage different Corded Ware influences in neighbouring sites, at least on the Moskva river plains (Krenke et al. 2013): some materials (possibly earlier) show Circum-Baltic and Polish features; other sites show a connection to western materials, in turn a bridge to the Middle Dnieper culture. This suggests that groups belonging to different groups of the corded ware tradition penetrated the Moscow region.

The split of subclades Z93 – Z283

If we take into account that the split between R1-Z93 and R1a-Z283 must have happened during the 5th millennium BC, we have R1a-Z93 likely around the middle Dnieper area (as supported by the Alexandria sample), and R1a-Z283 possibly to the north(-west), so that it could have expanded easily into Central Europe, and – through the northern, Baltic region – to the east.

Where exactly lies the division is unclear, but for the moment all reported Circum-Baltic samples with Z645 subclades seem to belong to Z282, while R1a samples from Sintashta/Potapovka (including the Poltavka outlier) point to Abashevo being dominated by R1a-Z93 subclades.

We have to assume, then, that an original east-west split betwen R1a-Z283 and R1a-Z93 turned, in the eastern migrations, into a north-south split between Z282 and Z93, where Finland and Battle Axe in general is going to show Z282, and Middle Dnieper – Abashevo Z93 subclades.

copper-age-early-cwc
Early Copper Age migrations ca. 3100-2600 BC.

I can think of two reasons why this is important:

  1. Depending on how Proto-Corded Ware peoples expanded, we may be talking about one community overcoming the other and imposing its language. Because either
    • clans of both Z93 and Z283 were quite close and kept intense cultural contacts around Dnieper-Dniester area; or
    • if the split is as early as the 5th millennium BC, and both communities separated then without contact, we are probably going to see a difference in the language spoken by both of them.
  2. In any case, the main north-south division of eastern Corded Ware groups is pointing to an important linguistic division within the Uralic-speaking communities, specifically between a Pre-Finno-Ugric and a Pre-Samoyedic one, and potentially between Pre-Finno-Permic and Pre-Ugric.

These may seem irrelevant questions – especially for people interested only in Indo-European migrations. However, for those interested in the history of Eurasian peoples and languages as a whole, they are relevant: even those who support an ‘eastern’ origin of Proto-Uralic, like Häkkinen, or Parpola (who are, by the way, in the minority, because most Uralicists would point to eastern Europe well before the Yamna expansion), place the Finno-Ugric expansion with the Netted Ware culture as the latest possible Finno-Ugric immigrants in Fennoscandia.

The Netted Ware culture

The image below shows the approximate expansion of Corded Ware peoples of Battle Axe traditions in Finland, as well as neighbouring Fennoscandian territories, from ca. 2800 BC until the end of the 3rd millennium. A controversial 2nd (late) wave of the so-called Estonian Corded Ware is popular in texts about this region, but has not been substantiated, and it seems to be a regional development, rather than the product of migrations.

finland-corded-ware
Left: Corded Ware remains in Finland from ca. 2800 BC, according to Nordqvist & Häkälä (2014), combined in a single image. Right: Distribution of the Corded Ware culture within Finland. Mapped (black dots) are finds of typical stone battle axes, used as a proxy (data from [8]). The red isolines indicate average permanent snow cover period from 1981 to 2010 (data from [9]). A recent study estimates the snow cover period ca 4500 years ago would have been 40–50 days less than today [10]. Overlying coloration refers to the lactose persistance (LP) allele gradient in modern northeastern Europe (see the electronic supplementary material, appendix B: Material and methods and table 1, for details); lozenge dots specify the dataset mean points for the triangulation. From Cramp et al. (2014).

As we have seen, Fatyanovo represents the most likely cultural border zone between Circum-Baltic peoples reaching from the Russian Battle Axe to the south, and Middle Dnieper peoples reaching from Abashevo to the north. In that sense, it also represents the most likely border culture between north-western (mainly R1a-Z282) and south-eastern (R1a-Z93) subclades.

With worsening climatic conditions (cooler seasons) at the end of the 3rd millennium, less settlements are apparent in the archaeological record in Finland. After ca. 2000 BC, two CWC-related cultures remain: in the coast, the Kiukainen culture, derived from the original Circum-Baltic Corded Ware settlers, reverts to a subsistence economy which includes hunting and fishing, and keeps mainly settlements (from the best territories) along the coast. In the inland, Netted Ware immigrants eventually appear from the south.

cultures-western-finland
Image modified from Cramp et al. (2014) “The timeline shows the archaeological cultures
discussed here alongside actual sherds sampled and typical vessel forms (after [26–28]) (latter not shown to scale). Distribution maps show the geographical range of (f) Typical Comb Ware, (g) Corded Ware, (h) Kiukainen Ware and (i) Bronze Age cultures in the region (after [10,20,29]).”

The Netted Ware culture emerged in the Upper Volga–Oka region, derived from the Abashevo culture and its interaction with the Seima-Turbino network, and spread ca. 1900-1800 BC to the north into Finland, spreading into eastern regions previously occupied by cultures producing asbestos and organic-tempered wares (Parpola 2018).

NOTE. Those ‘contaminated’ by the Copenhagen fantasy map series may think that Volosovo hunter-gatherers somehow survived the expansion of Fatyanovo-Balanovo and Abashevo, hidden for hundreds of years in the forest, and then reappeared and expanded the Netted Ware culture. Well, they didn’t. At least not in archaeological terms, and certainly not with the genetic data we have.

If we combine all this information, and we think about these peoples in terms of Pre-Finno-Permic and Pre-Ugric languages developing side by side, we get a really interesting picture (see here for Proto-Fennic estimates):

  • The Battle Axe around the Baltic Sea – including the Gulf of Finland and Scandinavia – would be the area of expansion of Pre-Finno-Permic peoples, of R1a-Z283 subclades, which became later concentrated mainly on coastal regions;
  • the southern areas may correspond to Pre-Ugric peoples, which expanded later to the north with Netted Ware (see image below) – their precise subclades may be dependent on what will be found in Fatyanovo;
  • and Pre-Samoyedic peoples (of R1a-Z93 subclades) would have become isolated somewhere in the Cis- or (more likely) Trans-Urals region after 2000 BC, possibly from the interaction of the latest Balanovo stages and the Seima-Turbino phenomenon.
netted-ware-parpola
Distribution of the Netted Ware according to Carpelan (2002: 198). A: Emergence of the Netted Ware on the Upper Volga c. 1900 calBC. B: Spread of Netted Ware by c. 1800 calBC. C: Early Iron Age spread of Netted Ware. (After Carpelan 2002: 198 > Parpola 2012a: 151.)

These communities in contact would have allowed for:

  • the known Indo-Iranian loanwords in Finno-Ugric to spread through a continuum of early dialects formed by Abashevo – Fatyanovo – Battle Axe groups;
  • the Finno-Saamic substrate of Germanic to be associated with Battle Axe groups in Scandinavia;
  • the important Palaeo-Germanic loanwords in Finno-Saamic spreading with long-term contacts (from Pre-Germanic to the Proto-Germanic, and later North Germanic period) through the Baltic Sea, between Scandinavia and the Gulf of Finland;
  • and Tocharian contacts with Samoyedic (although limited, and in part controversial), which point to its early expansion to the east of the Ural Mountains.

On the other hand, if one is inclined to believe that R1a and steppe ancestry do represent Indo-European speakers… which language was spoken from the Gulf of Finland well into the north, the inland, and Karelia, and in Northern Russia, by Corded Ware peoples and their cultural heirs (like Kiukainen or Netted Ware) for almost three thousand years?

Because we know that no other peoples of different haplogroups dominated over eastern Fennoscandia until the Iron Age, and N1c and Siberian ancestry expanded separately, and probably due to late bottlenecks, especially with Fennic peoples expanding recently to the north at the expense of the Saami population.

After the expansion of Bell Beaker peoples, the geographic distribution of late Corded Ware groups in the second half of the 3rd millennium, just before their demise – and before the expansion of Netted Ware to the north – , can be depicted thus as follows:

bronze_age_early_cut
Early Bronze Age Europe.

Territories in cyan must then represent, for some people who believe in an archaic Indo-Slavonic of sorts, the famous Fennoscandian Balto-Slavic to the north (before they were displaced by incoming Finno-Saamic peoples of hg N1c during the Iron Age and up to the Middle Ages); and the also famous Tundra-Forest Indo-Iranian in the Upper Volga area, a great environment for the development of the two-wheeled chariot…

But let’s leave the discussion on imaginary IE dialects for another post, and continue with the real question at hand.

A steppe funerary connection?

Back to Złota as a transitional culture, we have already seen how the corded ware vessels characteristic of the Classic CWC are related to Globular Amphora tradition, and show no break with this culture. It is usually believed that the funerary rites were adopted from steppe influence, too. That is probably right; but it does not mean that it came from Yamna or other coeval (or previous) steppe culture; at least not directly.

NOTE. A similar problem is seen when we read that Mierzanowice or Trzciniec show “Corded Ware” traits from a neighbouring CWC group, when CWC groups disappeared long before these cultures emerged. For cultural groups that are separated centuries from each other, an assertion as to their relationship needs specifics in terms of dates and material connection, or it is plainly wrong.

These are the funerary ritual features from Złota (later specialized in Corded Ware), as described by Włodarczak (2017):

  • Single burial graves; along with the habit of interring the deceased in multiple burial graves, but emphasizing their individual character by careful deposition of the body and personal nature of the grave goods.
  • Grave goods with materials and stylistiscs belonging to an older system (e.g. amber products); and others correlated to the ‘new world’ of the CWC, such as flint products made of the raw materials tipical of Lesser Poland’s CWC, copper ornaments, stone shaft-hole axes, bone and shell ornaments, and characteristic forms of vessels like beakers and amphoras.
  • Military goods, which would become prevalent in later periods, are present in a moderate number, compatible with their lesser importance.
  • There are also cases of the characteristic catacomb (“niche”) graves – with an entrance pit, a more extensive niche, and a narrow corridor leading to a vault – , as well as some individual cases of application of ochre and deformation of skulls.
catacomb-grave-ksiaznice
Catacomb grave no. 2a/06 from Książnice, Złota culture (acc. to Wilk 2013). Image from Włodarczak (2017)

It seems that the Złota funerary tradition was also “transitional”, like corded ware vessels, into the classical Corded Ware ideology. But “transitional” from what exactly? Yamna? Probably not.

The Lublin-Volhynia culture

One needs not look for a too distant culture to find similarities. Włodarczak (2017) points to CWC in south-eastern Poland and Kuyavia showing, by the time of the Yamna expansion, a funeral rite and features of the material culture without straightforward analogies in the world of north Pontic communities, and thus suggests that the “A-horizon” is a local phenomenon of central European origin.

This assertion is interesting, in so far as most Corded Ware samples investigated to date seem to come precisely from an East-Central territory near the Ukraine forest steppe, with a cluster already established by the end of the 5th millennium:

PCA-caucasus-lola-ane-chg
Image modified from Wang et al. (2018). Samples projected in PCA of 84 modern-day West Eurasian populations (open symbols). Previously known clusters have been marked and referenced. An EHG and a Caucasus ‘clouds’ have been drawn, leaving Pontic-Caspian steppe and derived groups between them.See the original file here.

The following text is from Stanisław Wilk (2018), about the Lublin-Volhynian (and related) cemeteries at Wyciąże and Książnice:

lublin-volhynia-culture
A reach of the Wyciąże-Złotniki group and Lublin-Volhynian culture in the south-eastern Poland and western Ukraine: 1. Area of the Wyciąże-Złotniki group; 2. Area of the Lublin-Volhynian culture. A. Cemetery of the Lublin-Volhynian culture at site 2 in Książnice; B. Cemetery of the Wyciąże-Złotniki group at site 5 in Kraków Nowa Huta-Wyciąże (drawing by S. Wilk based on Zakościelna 2006 and Nowak 2014, on a background downloaded from https://maps-for-free.com/).

Regardless of the differences between the two necropolises (such as the number of burials, the area which has been explored, the orientation and layout of burials), it seems that they have several key elements in common:

  • concentration of graves in separate cemeteries;
  • differentiation of burials with regard to sex (the principle of the ‘left ̶ right’ side, different burial goods for males and females);
  • stratification of graves with regard to the richness of their inventories (this mainly applied to copper artefacts);
  • occurrence of indicators of the richest male burials (a copper dagger in Wyciąże, a copper battle axe, a small axe and a chisel in Książnice);
  • allocation of a separate area for elite burials (the eastern burial area in Książnice, and the southeastern and north-central part of the necropolis in Wyciąże), as well as one for egalitarian burials (the western area in Książnice, and the south-central and western part of the cemetery in Wyciąże).
lublin-volhynian-eneolithic-cemetery
Plan of the Lublin-Volhynian culture cemetery at site 2 in Książnice: 1. female graves; 2. man graves; 3. copper traces; 4. cenothap; 5. cremation grave; 6. partial grave; 7. estimated area of the L-VC cemetery; 8. estimated area of an elite and poor burial fields; 9. area of burials containing copper artefacts (drawing by S. Wilk).

The above-mentioned characteristics prove that the patterns of social and religious behaviours from areas lying beyond the Carpathian Mountains exerted a strong influence on the two societies living in Lesser Poland.

Anna Zakościelna, while describing the similarities between the burial ritual of the late Polgár groups and cultures from areas on the Tisza river and the Lublin-Volhynia culture, claimed that:

a characteristic feature of the burial ritual of both cultures was practicing various group norms, which required different treatment of the deceased depending on their sex, age and social rank. As in the Lublin-Volhynia culture, the opposition ‘male – female’ can the most clearly be observed ̶ particularly, in the consistent positioning of males on the right, and females, on the left side. And, there is much indication that this ritual norm divided the deceased from early childhood (Sofaer Derevensky 1997: 877, Tab. 1; Lichter 2001: 276- 280, 322-323) (Zakościelna 2010: 227-228).

It seems that these observations can also be extended to the Wyciąże-Złotniki group.

Another question is whether the evidence of the influences of the copper civilization observed in both cemeteries emerged as a result of the literal copying of patterns from the south, or whether the latter were only a source of inspiration for local solutions.

Looking at this problem form the perspective of the details of burial ritual, between the Carpathian Basin and Lesser Poland, we can observe clear differences, among others, in the size of cemeteries and orientation of burials. While, in the Carpathian Basin there were large necropolises, consisting of several dozen burials located in rows, with the dominant orientation along the SE-NW and E-W axis (Lichter 2001: Abb. 123, 143; Kadrow 2008: 87); in Lesser Poland there were small cemeteries of several to a dozen or so burials, mostly oriented along the S-N axis (in the Lublin-Volhynia culture; Zakościelna 2010: 66), as well as S-E and NE-SW (in the Wyciąże-Złotniki group; Kaczanowska 2009: 77). Similarly, there are differences in the details of the burial goods. North of the Carpathians, there is a much smaller frequency of copper artefacts, particularly in the group of prestigious, heavy items (battle axes, axes and daggers), as well as a complete lack of objects made of gold. Want is more, the pottery found in the graves has a distinct local character, only supplemented by imitating or imports from areas beyond the Carpathians (Zakościelna 2006: 85; Nowak 2014: 273; a different opinion Kozłowski 2006: 57). Therefore, the suggestion made by Nowak seems right ̶ namely, that these influences were not caused by migrations of groups of the population living on the Tisza river to Lesser Poland, but were rather due to processes of selective cultural transmission (Nowak 2014: 273).

Therefore, the sharing of a similar funerary rite (as happened later between Lublin-Volhynia and Złota), although it shows a strong cultural connection with autochthonous cultures, is obviously not the same as sharing ancestors; and even if it were so, they would not need to be paternal ancestors. But it shows that important Corded Ware cultural traits are local developments, and it disconnects thus still more supposed CWC ‘steppe traits’ from steppe cultures, and connects them with the first steppe-related cultural wave that reached central Europe in the 5th millennium BC.

Prehistoric Pontic—Caspian links

How would a Lublin-Volhynia culture be related to the North Pontic area ca. 4500-3000 BC? We can enjoy the map series of Baltic—Pontic migrations by Viktor Klochko (2009), and make a wild guess:

baltic-pontic-routes
Pontic—Baltic routes of migrations during the Eneolithic. Top left: Linear Pottery expansion. Top right: Funnel Beaker expansion. Bottom left: late Trypillia expansion. Bottom right: GAC expansion.

And then read the account of Sławomir Kadrow, in Exchange of People, Ideas and Things between Cucuteni-Trypillian Complex and Areas of South-Eastern Poland (2016):

In the second half of the 5th millennium BC (horizon 1), communities of the Tripolye culture, phases BI-BII, had contacts with the population of the late (IIa) phase of the Malice culture. The areas settled by both cultural complexes were located at a great distance from each other. The communities of the Tripolye culture adopted selected features of Malice ceramic production (fig 2). This seems to have resulted from marital exchange: on a moderate scale, Tripolye men sought out their wives in the area of the Malice culture and, according to patrilocal marriage customs, the women then moved to the Tripolye settlements, sporadically transferring ready-made ceramic products, so-called imports, to the Tripolye culture. Thus, the wives were responsible for the considerably more numerous imitations of the Malice ceramics and the long-lasting, though selective, traditions of Malice pottery passed down in their new environment. The patrilocal marriage customs involving the Malice women and the Tripolye men (never the other way round), and the fact that pottery was women’s domain, led to the unidirectional transfer of vessels, technology and norms of ceramic production from the Malice culture to the Tripolye culture.

The turn of the 5th and the 4th millennia and the early 4th millennium BC (horizon 2) witnessed the deepening interaction between the populations of the youngest (IIb) phase of the Malice culture and the classic (II) phase of the Lublin-Volhynia culture on the one hand and the communities of phase BII of the Tripolye culture on the other. The Danube and the Tripolye settlement complexes came into contact on the upper Dniester and between the Styr and the Horyn rivers in Volhynia. This helped to continue the previous forms of marital exchange, which resulted in further popularisation of the ceramics and the traditions of ceramic production typical of the Danube cultures, i.e. the Malice and the Lublin-Volhynia cultures, and also the Polgár culture, in the areas settled by the Tripolye cultural complex.

As the civilizational norms of the Eneolithic (Copper) Age became widespread in that period, the forms of interaction described above acquired new elements. The deepening internal diversification of the early Eneolithic communities of the Lublin-Volhynia culture led to a growing demand for prestige objects, which was met with import or imitation of copper artefacts, mainly those from the Carpathian Basin, and with flint tools produced from long blades. That type of flint production depended largely on new technologies derived from the Tripolye culture, as proven by such borrowings as troughlike retouch or the very idea and technology for the production of long flint blades in the Lublin-Volhynia culture. It seems that the influx of Tripolye settlers into flintbearing areas in Volhynia and on the upper Dniester, adjacent to the settlement centres of the late phase of the Malice culture and the Lublin-Volhynia culture, created sufficient conditions for the expanding influence of the Tripolye flint working on the communities of the Eneolithic Lublin-Volhynia culture.

In the mid-4th millennium BC (horizon 3), those forms of interaction between the Danube communities (the late phase of the Lublin-Volhynian culture) and the Tripolye communities (phase CI)were continued. Elements of the Danube pottery still grew in popularity in the Tripolye population, while selected features of the Tripolye flint working were adopted by the Lublin-Volhynia culture.

In that period, the population of the Funnel Beaker culture of the pre-classic and early classic phases (the beginnings of Gródek 1 and Bronocice III), until then absent from those areas, quite quickly drove out and replaced the Danube population in western Volhynia and the upper Dniester basin. This caused significant changes in the forms and intensity of the intercultural interaction, which became fully apparent already in the 2nd half of the 4th millennium BC.

In the following period (horizon 4), the population of the classic phase of the Funnel Beaker culture (Gródek 1, Bronocice III) settled more and more intensively the upper Dniester basin, up to the Hnyla Lypa river, and western Volhynia, up to the Styr river. East of those rivers, the Funnel Beaker settlers created considerable areas where they mixed with settlers from early phase CII of the Tripolye culture. Their coexistence, lasting there for many generations, resulted in deepening the interactions between members of both cultural complexes and in developing entirely new forms of relationships.

(…)

The intensifying interaction between the communities of the Funnel Beaker culture and the Tripolye culture, early phase CII, in the 2nd half of the 4th millennium BC (horizon 4) was an introduction to, and perhaps a condition for, even more frequent contacts in the next period, the first centuries of the 3rd millennium BC (horizon 5). In that case, the interaction was mainly triggered by multidirectional migrations of larger human groups, involving a significant part of the population of all cultures from the areas discussed here. The Tripolye communities of younger phase CII settled Volhynia, its eastern areas in particular, from the south and the south-east, while groups representing the younger phases of the Funnel Beaker culture (Gródek 2), often with Baden features (Bronocice IV and V), moved increasingly into the western part of that region. The Yamna communities expanded along the lower and central Danube to the west, whereas the populations of the late phase of the Baden culture took the opposite direction, reaching as far as Kiev in the northeast, and contributed to the cultural character of the Sofievka group.

The communities of the Globular Amphora culture migrated from the north-west, from eastern Poland, towards the Danube Delta and as far as the Dnieper in the east, while the multicultural population from the areas around the mouth of the Danube moved in the opposite direction, carrying with them cultural elements from Thrace, or even from Anatolia. Some of them returned to the starting point (to south-eastern Poland), bringing with them a new form of pottery, so-called Thuringian amphora, borrowed from the late Trypillian Usatovo group. This resulted in origins of the Złota culture, a cultural phenomenon that gave beginnings to the oldest Corded Ware culture. Inventories of both cultures contained the already mentioned Thuringian amphorae.

lublin-volhynia-alexandria
Graves and cemeteries with gender differentiated burial rites in Europe; A — Hamangia and Varna cultures; B — Tiszapolgar and Bodrogkeresztur cultures; C — Lublin-Volhynia culture; D — Brześć Kujawski culture. Added star symbol with approximate location of the Alexandria site. Modified image from Sławomir Kadrow (2016)

Here is a more recent assessment (2017) of the latest radiocarbon analyses of the available settlements of cultures in the area, published by Marek Novak (announced in a previous post), which gives the following data on Wyciąże-Złotniki, Lublin-Volhynia, and Wyciąże/Niedźwiedź:

This scheme unambiguously suggests both the overlapping and contiguous nature of cultural development in western Lesser Poland within the Middle Neolithic. The basic elements of this development are: 1) the Wyciąże-Złotniki group and the Lublin-Volhynian culture, until c. 3650–3550 cal BC; 2) the Funnel Beaker culture proper, which appeared c. 3750–3700c al BC, and existed until c. 3300–3250 cal BC, perhaps accompanied by the Wyciąże/Niedźwiedź materials from c. 3650–3550 cal BC; and 3) the Baden culture and the Funnel Beaker/Baden assemblages from 3100 and 3300–3100 cal BC, respectively, until 2850–2750 and 2850 cal BC, with – possibly – later Funnel Beaker culture and Wyciąże/ Niedźwiedź materials, existing until c. 3100 cal BC.

The final scheme shows that the Lublin-Volhynian culture could have coincided with the Wyciąże-Złotniki group. In view of the territorial relationship between them, relations from the point of view of material culture, primarily in the field of pottery, become particularly interesting. It is relatively easy to see clear similarities between these units. However, the most evident similarities apply only to some categories of ceramics, including, for example, vessels with Scheibenhenkel handles. What is more, in the period between the late 38th and early 36th centuries BC, the early Funnel Beaker and possibly early Baden influences are superimposed on this Lublin-Volhynian/Wyciąże-Złotniki ‘mix’.

[About Corded Ware: The] development of this unit in central Europe, including western Lesser Poland, [] usually point to c. 2800 cal BC (Włodarczak 2006a). (…) the calibration curve makes it possible to alternatively refer several dates earlier than c. 3100 to c. 2850–2800 cal BC.

Conclusion

There is no direct archaeological link of Lublin-Volhynia-related groups with Corded Ware, beyond the fact that they shared homeland and Central European (‘steppe-related’) traits, as found in the Złota culture. But there is no direct link of Yamna with Corded Ware, either, whether in terms of culture or population.

So, given the evident link of R1a-Z93 and steppe ancestry with the forest steppe ca. 4000 BC, the surrounding North Pontic areas in contact along the Dniester, Dnieper, Bug, and Prut are the best candidates for the appearance of R1a-Z283: steppe cultures to the south and south-west; sub-Neolithic (Comb Ware) groups to the north in the forest zone; and Eneolithic groups to the west and north-west.

Seeing how ‘ancestral components’ and PCA cluster can change within a few generations, the question of the spread of R1a-Z645 subclades is still not settled by a single sample in Alexandria. However, based on the explosive expansions we are seeing from small territories, it would not be surprising to find R1a-Z93 and R1a-Z283 side by side in the same small area within the forest steppe.

NOTE. An archaeological link may not mean anything relevant in genetics, especially – as in this case – when no clear migration event has been traced to date. We have seen exactly that with Kristiansen’s proposal of a long-term genetic admixture of Yamna with Trypillia and GAC to form Corded Ware, which didn’t happen. The cultural and ideological connection of CWC peoples with Lublin-Volhynian tradition may be similar to the already known connection with GAC, and not mean anything in genetic finds; at least in terms of Y-DNA haplogroup.

We believed in the 2000s that Corded Ware represented the expansion of Late Proto-Indo-European, because the modern map of haplogroup R1a showed a distribution similar to how we thought the European and Indo-Iranian languages could have expanded. This has been proven wrong, and that’s what ancient DNA is for; not to confirm the own ideas or models, or to support modern ideologies.

It is impossible to know if R1a-Z645 comes from the steppe, forest steppe, or forest zone, until more samples are published. I don’t think there will be any big surprise, no matter where it is eventually found. By now, adding linguistic reconstruction to archaeological traits, and to the genetic data from Yamna and Corded Ware settlers, the only clear pattern is that patrilineal clans expanded, during the Final Eneolithic / Chalcolithic:

  • Late Proto-Indo-European with Yamna and R1b-L23 subclades, given the known genomic data from Khvalynsk, Yamna, Afanasevo, Bell Beaker, Catacomb, and Poltavka—Sintashta/Potapovka.
  • Uralic with Corded Ware and R1a-Z645 subclades, given the known genomic data from Fennoscandia and the Forest Zone.

Everything else is just wishful thinking at this moment.

Related

The Yampil Barrow complex and the Yamna connection with forest-steppe cultures

yamna-diet-pca

Researchers involved in the investigation of the Yampil Barrow Complex are taking the opportunity of their latest genetic paper to publish and upload more papers in Academia.edu.

NOTE. These are from the free volume 22 of Baltic-Pontic Studies, Podolia “Barrow Culture” Communities: 4th/3rd-2nd Mill. BC. The Yampil Barrow Complex: Interdisciplinary Studies, whose website gives a warning depending on your browser (because of the lack of secure connection). Here is a link to the whole PDF.

Here are some of them, with interesting excerpts (emphasis mine):

1. Kurgan rites in the Eneolithic and Early Bronze age Podolia in light of materials from the funerary ceremonial centre at Yampil, by Piotr Włodarczak (2017).

The particular interest in this group stemmed from its specific location within the “Yamnaya cultural-historical entity”: its exposure to Central European Corded ware culture (further as CWC) on the one hand, and discernible contact with communities representing the Globular Amphorae culture (GAC), expanding to the south-east, on the other [e.g. Szmyt 1999; 2000]. The location on the fringes of the north-western variant of the Yamnaya culture (YC) [acc. to Merpert 1974; cf Rassamakin 2013a; 2013b; Rassamakin, Nikolova 2008] opened up an interesting perspective for tracing the transfer of Central European cultural patterns to the North Pontic area, and for determining the specificity of the cultural model of steppe communities, which due to their geographic location seemed somehow predestined for westward expansion.

yampil-barrow-complex
locations of Eneolithic and Early bronze age kurgan cemeteries in Podolia 1-7 – yampil cluster (1 – dobrianka, 2 – Klembivka, 3 – Pidlisivka, 4 – Porohy, 5 – Pysarivka, 6 – Prydnistryanske, 7 – Severynivka), 8-11 – Kamienka cluster (8 – hrustovaia, 9 – Kuzmin, 10 – Ocniţa, 11 – Podoima), 12 – mocra, 13 – Tymkove

Podolia kurgans originate from various stages of the Eneolithic and Early bronze ages, and this chronological diversity is reflected in differences in construction of mounds and central graves for which kurgans were originally built (being burials of the “kurgans’ founders”). These oldest burials link with various Eneolithic and YC communities, and the taxonomic attribution of some of the phenomena discussed here poses difficulties. This stems from the nature of the finds, which are sometimes only slightly distinctive and often retrieved from contexts difficult to interpret (e.g. from kurgans damaged to a significant degree). Another reason for the high discordance and ambiguity of opinions lies in the nature of the problem itself, since taxonomic definitions can be no more than proxies for cultural processes which are both fluid and multi-directional. This is particularly evident for phenomena associated with the Eneolithic and the very beginnings of the Bronze Age in steppe and forest-steppe areas [e.g. Rassamakin 2013; Manzura 2016], while later stages (the classic and late YC) are marked by much more regularity in terms of funeral rituals. Funerary behaviours displayed by Eneolithic steppe groups were the outcome of intercultural relationships and often combined elements borrowed from different milieus [e.g. Rassamakin 2008: 215, 216]. One consequence of this is the multitude of approaches to the description of Eneolithic phenomena proposed in the literature, with the controversies the situation creates. This is also true for the Podolia kurgans discussed here, where chronology is relatively easy to interpret while taxonomical attributions are much more difficult. A good example in this context is a recently published complex at Prydnistryanske, which has been linked either with the late Trypilia group of Gordinești [Klochko et al 2015d] or with the Eneolithic steppe formation known as Zhivotilovka-Volchansk [Manzura 2016], or recently with the Bursuceni group [Demcenko 2016].

A distinct feature of Podolia kurgans having YC burials is the multi-phase nature of their mounds, a feature recorded throughout the North Pontic area. It is particularly evident in the cases of sequences of burials (typically two burials) placed in the central parts of kurgans and connected with separate stages of the mound’s construction. In this context, the temporal and cultural relationship between the older and younger burial becomes a very interesting issue. Younger burials typically revealed traits characteristic of the YC complex, while older ones were often different and distinguished by a different shape of the grave pit and sometimes a different arrangement and orientation of the body as well. In the most evident cases, older pits held a body in the extended position, reminiscent of the Postmariupol/ Kvityana tradition (…). In such cases, the older grave often stands out with a funerary tradition diverging from model YC behaviours, in terms of orientation, body position, and constructional features.

yamna-corded-ware-podolia-yampil
Location of Yampil and Kamienka ceremonial centres, and barrows of the Yamnaya culture, Corded Ware culture, and Late Eneolithic groups of the Podolia Plateau and adjacent areas. Legend. 1 – barrows and barrow groups of the Yamnaya culture; 2 – barrows and barrow groups of the Corded Ware culture; 3 – Eneolithic barrows; 4 – barrows of undetermined cultural attribution, dated to the 3rd millennium BC [after Włodarczak 2014b, revised]

Kvitjana and Trypillia

The Pre-Yamnaya (Eneolithic) phase came to be distinguished in kurgan cemeteries from the Podolie region after the discovery of burials in extended position (i.e. of the Kvityana/Postmariupol type) at Ocniţa (Fig 10: 2, 3) [kurgans 6 and 7; Manzura et al 1992] and Tymkove (Fig 10: 1) [Subbotin et al 2000, 84, ris 3: 4]. In all these three cases the burials marked the oldest phase of mound construction, and later YC burials were dug into the central part of the kurgan, which entailed the remodelling and considerable enlargement of the mound. Both the chronological and taxonomic positions of extended burials in the North Pontic area are subjects of debate [e.g. Manzura 2010; Rassamakin 2013; Ivanova 2015, 280-282] (…)

The chronological position of graves with burials in extended position can be narrowed down thanks to stratigraphic observations made in kurgans at Bursuceni, between the Dniester and Prut rivers [Yarovoy 1978]. Graves from this site were younger than the burials representing the Zhivotilovka-Volchansk tradition and older than those linked with the early phase of YC based on a relatively compact series of radiocarbon dates obtained for graves of the Zhivotilovka-Volchansk group, the chronology of burials in extended position can be determined as the very close of the 4th – beginning of the 3rd millennia BC (most likely around 3100-2800 BC).

Early and late Yamna

A model ceremonial-funerary complex created by a YC community is a group of kurgans in Pysarivka village [harat et al 2014: 104-165]. Nine mounds have been explored there, of which eight (1, 3-9) yielded central burials of YC sharing a number of similar features (Fig 13). The deceased were placed in regular, rectangular pits having vertical walls Vykids (mounds of soil extracted while digging grave pits) formed regular narrow walls surrounding each grave, and seem to have been integral elements of sepulchral architecture. Chambers were covered with 5-7 timbers/planks arranged parallel to the grave’s longer axis. Another characteristic element was that of wooden stakes driven symmetrically into the bottom along grave chamber edges, recorded in four cases. The deceased were laid on their backs, in a contracted position with the knees up. The head was as a rule turned to W, with possible deflections towards NW or SW Skeletons bore traces of painting with ochre.

kurgan-yampil-yamna
Prydnistryanske, Yampil region reconstruction of stages of grave IV/4 construction by M. Podsiadło

The role of south-eastern connections at the early stage of YC development can also be seen in grave IV/4 at Prydnistryanske. This is indicated by a combined (wood and stone) roof construction involving stela-like slabs, and by the skull of the deceased characteristically painted with red pigment. The absolute date obtained for grave IV/4 (ca 3100-3000 bC) suggests its early provenance [Goslar et al 2015]. The grave was most likely connected with the oldest stage of enlargement of the Eneolithic barrow [Klochko et al 2015].

The middle phase of YC is quite clearly evident in Podolia kurgans, it is marked by burials dug into the existing mounds. These are either single burials inserted into different parts of the mounds, or groups of graves forming arches around a central part. Graves with steps leading to the burial chamber are typical of that stage, and they were wider than those in the centres of kurgans. Chambers were typically roofed with planks or timbers placed perpendicularly to the grave’s longer axis burials on one side and burials on the back but leaning to either side become more numerous, and upper limbs were most often placed in A, G, H, or I arrangements ceramic vessels become more common in graves, including forms indicative of contacts with GAC and CWC milieus.


2. The previously announced paper on a specific burial showing postmortem marks: Ritual position and “tattooing” techniques in the funeral practices of the “Barrow cultures” of the Pontic-Caspian steppe/forest-steppe area Porohy 3A, Yampil region, Vinnytsia Oblast: Specialist analysis research perspectives, by Żurkiewicz et al. (2018):

Based on the anatomical properties of the structure of a human body, the histological structure of the skin and location of the dye used for tattooing, having conducted an analysis of postmortem changes occurring within the skin after death, and having taken into consideration the continuous and regular nature of the pattern on the ulnae of the individual from grave no. 10, an interdisciplinary team of researchers has concluded that there is no possibility of a transfer of tattoo dye from the skin onto the surface of an individual’s bone.

The analysis of two ulnae documented in this article indicates that the patterns were made using tree tar, postmortem and directly onto the skeletonised human remains. The placement of the individual’s ulnae in grave no. 10 (Fig. 10), and the location of patterns on the upper skin surface, that is, on surfaces accessible without changing the arrangement of the body, may suggest that the patterns were created on the skeletonised remains without the need to change their placement in the pit (= in situ).

The present conclusions ought to see the beginning of a wider research programme focused on the analysis of the techniques used to create decorations on bones in “kurgan cultures” communities in the context of the Pontic-Caspian Region.

ulna-marks
Porohy, Yampil Region, barrow 3A, feature 10. Macro- and microscopic examination results: 1 – right ulna with visible decorations and close-up of the decoration; 2 – left ulna with visible decorations and close-up of the decoration. Photo by D. Lorkiewicz-Muszyńska

3. Builders and users of ritual centres, Yampil barrow complex: studies of diett based on stable carbon nitrogen isotope composition, by Goslar et al. (2017).

Foxtail millet caryopses are used to make primarily flour, groats and pancakes [lityńska-zając, wasylikowa 2005: 109]. Grains and flour are easily digestible and as such, they are recommended to infants and the elderly. Grains are also fed to fowl and poultry in Asia, foxtail millet is used to make beer and wine, while in China it is also used for medicinal purposes [Hanelt 2001 (Ed )]. Various dishes and beverages made from broomcorn and foxtail millet caryopses in Eurasia are listed by Sakamoto [1987a]. Detailed ethnobotanical studies of the cultivation, crop processing and food preparation in the Iberian Peninsula were presented by Moreno-Larrazabal et al.[2015] .

The geographical area under discussion can be related to historical and ethnographic data indicating the use of grits and groats in the diet. They had been known in the menus of European societies since the ‘pre-agrarian’ times. The isotope finding of millet domination in the diet of middle Dniester Yampil Barrow Complex, complemented by bioarchaeological data from the upper steppe Dniester area (from the similarly ‘early-barrow’ Usatovo group/culture with strongly marked ‘eastern’ civilization influences), makes it reasonable to consider the possibility that already in the prologue of late Eneolithic-Early bronze barrow culture (3300- 2800 BC) development there was a clear dividing line of millet groats use – or millet presence – that is, so-called yagla groats (yagla, yagly = millet in Old Slavic languages).

correlation-diet-dereivka-isotopic
Composition of stable carbon and nitrogen isotopes in bone collagen from the Yampil Barrow Complex against the ranges of isotopic composition expected for various diet components [after Gerling 2015: Fig 6 16] The meaning of colours and symbols concerning the Yampil Barrow Complex is the same as in Fig 3 For the sake of comparison, the isotopic composition in human >bones from two sites on the dnieper (ca 5200-5000 bC) is given, in which the share of freshwater fish in the diet was confirmed by the measurements of the reservoir effect [lillie et al. 2009]

Related

On the origin of haplogroup R1b-L51 in late Repin / early Yamna settlers

steppe-eneolithic-migrations

A recent comment on the hypothetical Central European origin of PIE helped me remember that, when news appeared that R1b-L51 had been found in Khvalynsk ca. 4250-4000 BC, I began to think about alternative scenarios for the expansion of this haplogroup, with one of them including Central Europe.

Because, if YFull‘s (and Iain McDonald‘s) estimation of the split of R1b-L23 in L51 and Z2103 (ca. 4100 BC, TMRCA ca. 3700 BC) was wrong, by as much as the R1a-Z645 estimates proved wrong, and both subclades were older than expected, then maybe R1b-L51 was not part of the Yamna expansion, but rather part of an earlier expansion with Suvorovo-Novodanilovka into central Europe.

That is, R1b-L51 and R1b-Z2103 would have expanded wih Khvalynsk-Novodanilovka migrants, and they would have either disappeared among local populations, or settled and expanded with successful lineages in certain regions. I think this may give rise to two potential models.

A hidden group in the European east-central steppes?

Here is what Heyd (2011), for example, has to say about the effect of the Khvalynsk-Novodanilovka expansion in the 4th millennium BC, with the first Kurgan wave that shuttered the social, economic, and cultural foundations of south-eastern Europe (before the expansion of west Yamna migrants in the region):

indo-european-anatolian-uralic-migrations
Proto-Anatolian migrations with Khvalynsk-Novodanilovka expansion, including ADMIXTURE data from Wang et al. (2018).

As the Boleraz and Baden tumuli cases in Serbia and Hungary demonstrate, there are earlier, 4th millennium cal. B.C. round tumuli in the Carpathian basin. There are also earlier north-Pontic steppe populations who infiltrated similar environments west of the Black Sea prior to the rise of the Yamnaya culture. This situation can be traced back to the 2nd half of the 5th millennium cal. B.C. to a group of distinct burials, zoomorphic maceheads, long flint blades, triangular flint points, etc., summarized under the term Suvurovo-Novodanilovka (Govedarica 2004; Rassamakin 2004; Anthony 2007; Heyd forthcoming 2011). They also erected round personalized tumuli, though smaller in size and height, above inhumations of single individuals. Suvorovo and Casimcea are the key examples in the lower Danube region of Romania. In northeast Bulgaria, the primary grave of Polska Kosovo (ochre-stained supine extended body position: information communicated by S. Alexandrov) can also be seen as such, as should the Targovishte-“Gonova mogila” primary grave 1 in the Thracian plain with a burial arranged in a supine position with flexed legs, southeast-northwest orientated, and strewed with ochre (Kanchev 1991 , p. 56- 57; Ivanova Gaydarska 2007). In addition to the many copper and shell beads, the 17.4cm long obsidian blade is exceptional, which links this grave to the Csongrád-“Kettoshalom” grave in the south Hungarian plain (Ecsedy 1979). It also yielded an obsidian blade ( 13.2cm long) and copper, shell and limestone beads.

suvorovo-novodanilovka-expansion-europe
The Southeast European distribution of graves of the Suvorovo-Novodanilovka group and such unequipped ones mentioned in the text which can be attributed by burial custom and stratigraphic position in the barrow, plus zoomorphic and abstract animal head sceptres as well as specific maceheads with knobs as from Decea Maresului (mid-5th millennium until around 4000 BC). Heyd (2016).

However, no traces of a tumulus have been recorded above the Kettoshalom tomb. Conventionally, it is dated to the Bodrogkeresztur-period in east Hungary, shortly after 4000 cal. B.C., which would correspond very well with the suggested Cernavodă I (or its less known cultural equivalent in the Thracian plain) attribution for the “Gonova mogila” grave, a cultural background to which the Csongrád grave should have also belonged. Bodrogkeresztur and Cernavodă I periods are not the only examples of 4th millennium cal. B.C. tumuli and burials displaying this steppe connection. Indeed we can find this early steppe impact throughout the 4th millennium cal. B.C. These include adscriptions to the Horodiștea II (Corlateni-Dealul Stadole, grave I: Burtanescu l 998, p. 37; Holbocai, grave 34: Coma 1998, p. 16); to Gordinești-Cernavodă 11 (Liești-Movila Arbănașu, grave 22: Brudiu 2000); to Gorodsk-Usatovo (Corlăteni Dealul Cetăţii, grave I: Comșa 1998, p. 17- 18, in Romania; Durankulak, grave 982: Vajsov 2002, in Bulgaria); and to Cernavodă III(Golyama Detelina, tum. 4: Leshtakov, Borisov 1995), and early (end of 4th millennium cal. B.C.) Ezero in Ovchartsi, primary grave (Kalchev 1994, p. 134-138) and Golyama Detelina, tum. 2 (Kanchev 1991) in Bulgaria. Also the Boleráz and Baden tumuli of Banjevac-Tolisavac and Mokrin in the south Carpathian basin account for this, since one should perhaps take into account primary grave 12 of the Sárrédtudavari-Orhalom tumulus in the Hungarian Alfold: a left-sided crouched juvenile ( 15- 17 y) individual in an oval, NW-SE orientated grave pit 14C dated to 3350-3100 cal. B.C. at 2 sigma (Dani, Ncpper 2006). Neither the burial custom (no ochre strewing or depositing a lump of ochre has been recorded), nor date account for its ascription to the Yamnaya!

All of these tumuli and burials demonstrate, though, that there is already a constant but perhaps low-level 4th millennium cal. B.C. steppe interaction, linking the regions of the north of the Black Sea with those of the west, and reaching deep into the Carpathian basin. This has to be acknowledged. even if these populations remain small, bounded to their steppe habitat with an economy adapted to this special environment, and are not always visible in the record. Indirect hints may help in seeing them, such as the frequent occurrence of horse bones, regarded as deriving from domesticated horses, in Hungarian Baden settlements (Bokonyi 1978; Benecke 1998), and in those of the south German Cham Culture (Matuschik 1999, p. 80-82) and the east German Bernburg Culture (Becker 1999; Benecke 1999). These occur, however, always in low numbers, perhaps not enough to maintain and regenerate a herd. Does this point us towards otherwise archaeologically hidden horsebreeders in the Carpathian basin, before the Yamnaya? In any case, I hope to make one case clear: these are by no means Yamnaya burials in the strict definition! Attribution to the Yamnaya in its strict definition applies.

pit-graves-central-europe
Distribution of Pit-Grave burials west of the Black Sea likely dating to the 2nd half of the 4th millennium BC (triangles: side-crouched burials; filled circles: supine extended burials; open circles: suspected). In Alin Frînculeasa, Bianca Preda, Volker Heyd, Pit-Graves, Yamnaya and Kurgans along the Lower Danube.

Also, about the expansion of Yamna settlers along the steppes:

However, it should have been made clear by the distribution map of the Western Yamnaya that they were confining themselves solely to their own, well-known, steppe habitat and therefore not occupying, or pushing away and expelling, the locally settled farming societies. Also, living solely in the steppes requires another lifestyle, and quite different economic and social bases, most likely very different to the established farming societies. Although surely regarded as incoming strangers, they may therefore not have been seen as direct competitors. This argument can be further enforced when remembering that the lowlands and the steppes in the southeast of Europe had already been populated throughout the 4th millennium cal. B.C., as demonstrated above, by societies with a similar north-Pontic steppe origin and tradition, albeit in lower numbers. It is only for these groups that the Yamnaya may have become a threat, but their common origin and perhaps a similar economic/ social background with comparable lifestyles would surely have assisted to allow rapid assimilation. More important, though, is that farming societies in this region may therefore have been accustomed to dealing and interacting with different people and ethnic strangers for a long time. (…)

When assessing farming and steppe societies’ interaction from a general point of view, attitudes can diverge in three main directions:

  1. the violent one; with raids, fights, struggles, warfare, suppression and finally the superiority and exploitation of the one over the other;
  2. the peaceful one; with a continuous exchange of gifts, goods, work, information and genes in a balanced reciprocal system, leading eventually to the merging of the two societies and creation of a new identity;
  3. the neutral one; with the two societies ignoring each other for a long time.

What we see from trying to understand the record of the Yamnaya, based on their tumuli and burials, and the local and neighbouring contemporary societies, based on their settlements, hoards, and graves, is likely a mixture of all three scenarios, with the balance perhaps more towards exchange in a highly dynamic system with alterations over time. However, violence and raids cannot be ruled out; they would be difficult to see in the archaeological record; or only indirectly, such as the building of hill forts, particularly the defence-like chain of Vucedol hillforts along the south shore of the Danube on the Serbian/Croatian border zone (Tasic 1995a), and the retreat of people into them (Falkenstein 1998, p. 261-262), with other interpretations also possible. And finally, we are dealing here with very different local and neighbouring societies, as well as with more distant contemporary ones, looking, in reality, rather like a chequer board of societies and archaeological cultures (see Parzinger 1993 for the overview). These display different regional backgrounds and traditions leading to different social and settlement organizations, different economic bases and material cultures in the wide areas between Prut and Maritza rivers, and Black Sea and Tisza river. They surely found their individual way of responding to the incoming and settling Yamnaya people.

yamna-tumuli-west-carpathians
Yamnaya tumuli signalling the expansion of West Yamna from ca. 3100 BC (especially after ca. 2950 BC). Heyd (2011).

The best data we have about this potential non-Yamna origin of R1b-L51 – and thus in favour of its admixture in the Carpathian basin – lies in:

  1. The majority of R1a-Z2103 subclades found to date among Yamna samples.
  2. The presence of R1b-Z2103 in the Catacomb culture – in the Northern Caucasus and in Ukraine.
  3. The limited presence of (ancient and modern) R1b-L51 in eastern Europe and India, whose isolated finds are commonly (and simplistically) attributed to ‘late migrations’.
  4. The presence of R1b-L51 (xZ2103) in cultures related to the ‘Yamna package’, but supposedly not to Yamna settlers. So for example I7043, of haplogroup R1b-L151(xU106,xP312), ca. 2500-2200 BC from Szigetszentmiklós-Üdülősor, probably from the Bell Beaker (Csepel group), but maybe from the early Nagýrev culture.
  5. The expansion of its subclades apparently only from a single region, around the Carpathian basin, in contrast to R1b-Z2103.
  6. The already ‘diluted’ steppe admixture found in the earliest samples with respect to Yamna, which points to the appearance after the Yamna admixture with the local population.
  7. Ukrainian archaeologists (in contrast to their Russian colleagues) point to the relevance of North Pontic cultures like Kvitjana and Lower Mikhailovka in the development of Early Yamna in the west, and some eastern European researchers also believe in this similarity.
  8. If R1b-Z2103 and R1b-L51 had expanded with Suvorovo-Novodanilovka migrants to the west, and had admixed later as Hungary_LCA-LBA-like peoples with Yamna migrants during the long-term contacts with other ‘kurganized cultures’ ca. 2900-2500 BC in the Great Hungarian Plains, it could explain some peculiar linguistic traits of North-West Indo-European, and also why R1b-Z2103 appears in cultures associated with this earlier ‘steppe influence’ (i.e. not directly related to Yamna) such as Vučedol (with a R1b-Z2103 sample, see below). That could also explain the presence of R1b-L151(xP312, xU106) in similar Balkan cultures, possibly not directly related to Yamna.
PCA-r1b-l51
Image modified from Wang et al. (2018). PCA of ancient and modern samples. Red circle in dashed line around Varna, Greece Neolithic, and (approximate position of) Smyadovo outliers, part of Khvalynsk-Novodanilovka settlers.

A hidden group among north or west Pontic Eneolithic steppe cultures?

The expansion of Khvalynsk as Novodanilovka into the North Pontic area happened through the south across the steppe, near the coast, with the forest-steppe region working as a clear natural border for this culture of likely horse-riding chieftains, whose economy was probably based on some rudimentary form of mobile pastoralism.

Although archaeologists are divided as to the origin of each individual Middle Eneolithic group near the Black Sea after the end of the Khvalynsk-Novodanilovka period, it seems more or less clear that steppe cultures like Cernavodă, Lower Mikhailovka, or Kvitjana are closer (or “more archaic”) in their steppe features, which connects them to Volga–Ural and Northern Caucasus cultures, like Northern Caucasus, Repin or Khvalynsk.

On the other hand, forest-steppe cultures like Dereivka (including Alexandria) show innovative traits and contacts with para- or sub-Neolithic cultures to the north, like Comb-Pit Ware groups, apart from corded decoration influenced by Trypillian groups to the west, especially in their later (‘Proto-Corded Ware‘) stage after ca. 3500 BC.

If Ukrainian researchers like Rassamakin are right, Early Yamna expanded not only from Repin settlers, but also from local steppe cultures adopting Repin traits to develop an Early Yamna culture, similar to how eastern (Volga–Ural groups) seem to have synchronously adopted Early Yamna without massive affluence of Repin settlements.

Furthermore, local traits develop in southern groups, like anthropomorphic stelae (shared with Kemi-Oba, direct heir of Lower Mikhailovka), and rich burials featuring wagons. These traits are seen in west Yamna settlers.

north-pontic-kvityana-dereivka-repin
Modified from Rassamakin (1999), adding red color to Repin expansion. The system of the latest Eneolithic Pointic cultures and the sites of the Zhivotilovo-Volchanskoe type: 1) Volchanskoe; 2) Zhivotilovka; 3) Vishnevatoe; 4) Koisug.

Problems of this model include:

  1. On the North Pontic area – in contrast to the Volga–Ural region – , there was a clear “colonization” wave of Repin settlers, also supported by Ukrainian researchers, based on the number of new settlements and burials, and on the progressive retreat of Dereivka, Kvitjana, as well as (more recent) Maykop- and Trypillia-related groups from the North Pontic area ca. 3350/3300 BC. It seems unlikely that these expansionist, semi-nomadic, cattle-breeding, patrilineally-related steppe clans that were driving all native populations out of their territories suddenly decided, at some point during their spread into the North Pontic area ca. 3300-3100 BC, to join forces with some foreign male lineages from the area, and then continue their expansion to the west…
  2. Similar to the fate of R1b-P297 subclades in the Baltic after the expansion of Corded Ware migrants, previous haplogropus of the North Pontic region – such as R1a, R1b-V88, and I2 subclades basically disappeared from the ancient DNA record after the expansion of Khvalynsk-Novodanilovka, and then after the expansion of Yamna, as is clear from Yamna, Afanasevo, and Bell Beaker samples obtained to date. This, in combination with what we know about Y-chromosome bottlenecks in post-Neolithic expansions, leaves little space to think that a big enough territorial group with a majority of “native” haplogroups could survive later expansions (be it R1b-L51 or R1a-Z645).
  3. Supporting an expansion of the same male (and partly female) population, the Yamna admixture from east to west is quite homogeneous, with the only difference found in (non-significant) EEF-like proportion which becomes elevated in distant areas [apart from significant ‘southern’ contribution to certain outlier samples]. Based on the also homogeneous Y-DNA picture, the heterogeneity must come, in general, from the female exogamy practiced by expanding groups.
  4. There is a short period, spanning some centuries (approximately 3300-2700 BC), in which the North Pontic area – especially the forest-steppe territories to the west of the Dnieper, i.e. the Upper Dniester, Boh, and Prut-Siret areas – are a chaos of incoming and emigrating, expanding and shrinking groups of different cultures, such as late Trypillian groups, Maykop-related traits, TRB, GAC, (Proto-)Corded Ware, and Early Yamna settlements. No natural geographic frontier can be delimited between these groups, which probably interacted in different ways. Nevertheless, based on their cultural traits, admixture, and especially on their Y-DNA, it seems that they never incorporated foreign male lineages, beyond those they probably had during their initial expansion trends.
  5. The further expansionist waves of Early Yamna seen ca. 3100 BC, from the Danube Delta to the west, give an overall image of continuously expanding patrilineal clans of R1b-M269 subclades since the Khvalynsk-Novodanilovka migration, in different periodic steps, mostly from eastern Pontic-Caspian nuclei, usually overriding all encountered cultures and (especially male) populations, rather than showing long-term collaboration and interaction. Such interaction is seen only in exceptional cases, e.g. the long-term admixture between Abashevo and Poltavka, as seen in Proto-Indo-Iranian peoples and their language.
PCA-Ukraine-r1b-l51
Image modified from Wang et al. (2018). PCA of ancient and modern samples. Arrows depicting Khvalynsk -> Yamna drift (blue), and hypothetic approximate Ukraine Eneolithic -> Yamna drift accompanying R1b-L51 (red).

Consequences

We are living right now an exemplary ego-, (ethno-)nationalism-, and/or supremacy-deflating moment, for some individuals of eastern and northern European descent who believed that R1a or ‘steppe ancestry proportions’ meant something special. The same can be said about those who had interiorized some social or ethnolinguistic meaning for the origin of R1b in western Europe, N1c in north-eastern Europe, as well as Greeks, Iranians, Armenians, or Mediterranean peoples in general of ‘Near Eastern’ ancestry or haplogroups, or peoples of Near Eastern origin and/or language.

These people had linked their haplogroups or ancestry with some fantasy continuity of ‘their’ ancestral populations to ‘their’ territories or languages (or both), and all are being proven wrong.

Apart from teaching such people a lesson about what simplistic views are useful for – whether it is based on ABO or RH group, white skin, blond hair, blue eyes, lactase persistence, or on the own ancestry or Y-DNA haplogroup -, it teaches the rest of us what can happen in the near future among western Europeans. Because, until recently, most western Europeans were comfortably settled thinking that our ancestors were some remnant population from an older, Palaeolithic or Mesolithic population, who acquired Indo-European languages by way of cultural diffusion in different periods, including only minor migrations.

Judging by what we can see now among some individuals of Northern and Eastern European descent, the only thing that can worsen the air of superiority among western Europeans is when they realize (within a few years, when all these stupid battles to control the narrative fade) that not only are they the cultural ‘heirs’ of the Graeco-Roman tradition that began with the Roman Empire, but that most of them are the direct patrilineal descendants of Khvalynsk, Yamna, Bell Beaker, and European Bronze Age peoples, and thus direct descendants of Middle PIE, Late PIE, and NWIE speakers.

steppe-chalcolithic-migrations
Steppe-related migrations ca. 3100-2600 BC with tentative linguistic identification.

The finding of R1b-L51 and R1b-Z2103 among expanding Suvorovo-Novodanilovka chieftains, with pockets of R1b-L51 remaining in steppe-like societies of the Balkans and the Carpathian Basin, would have beautifully complemented what we know about the East Yamna admixture with R1a-Z93 subclades (Uralic speakers) ca. 2600-2100 BC to form Proto-Indo-Iranian, and about the regional admixtures seen in the Balkans, e.g. in Proto-Greeks, with the prevalent J subclades of the region.

It would have meant an end to any modern culture or nation identifying themselves with the ‘true’ Late PIE and Yamna heirs, because these would be exclusively associated with the expansion of R1b-Z2103 subclades with late Repin, and later as the full-fledged Late PIE with Yamna settlers to south-east and central Europe, and to the southern Urals. The language would have had then obviously undergone different language changes in all these territories through long-lasting admixture with other populations. In that sense, it would have ended with the ideas of supremacy in western Europe before they even begin.

The most likely future

However limited the evidence, it seems that R1b-L51 expanded with Yamna, though, based on the estimates for the haplogroups involved, and on marginal hints at the variability of L23 subclades within Yamna and neighbouring populations. If R1b-L51 expanded with West Repin / Early Yamna settlers, this is why they have not yet been found among Yamna samples:

steppe-eneolithic-migrations
Simplified map of Repin expansions from ca. 3500/3400 BC.
  • The subclade division of Yamna settlers needs not be 50:50 for L51:Z2103, either in time or in space. I think this is the simplistic view underlying many thoughts on this matter. Many different expanding patrilineal clans of L23 subclades may have been more or less successful in different areas, and non-Z2103 may have been on the minority, or more isolated relative to Z2103-clans among expanding peoples on the steppe, especially on the east. In fact, we usually talk in terms of “Z2103 vs. L51” as if
    1. these two were the only L23 subclades; and
    2. both had split and succeeded (expanding) synchronously;

    that is, as if there had not been multiple subclades of both haplogroups, and as if there had not been different expansion waves for hundreds of years stemming from different evolving nuclei, involving each time only limited (successful) clans. Many different subclades of haplogroups L23 (xZ2103, xL51), Z2103, and L51 must have been unsuccessful during the ca. 1,500 years of late Khvalynsk and late Repin-Early Yamna expansions in which they must have participated (for approximately 60-75 generations, based on a mean 20-25 years).

  • If we want to imagine a pocket of ‘hidden’ L51 for some region of the North Pontic or Carpathian region, the same can be imagined – and much more likely – for any unsampled territory of expanding late Repin/Early Yamna settlers from the Lower Don – Lower Volga region (probably already a mixed society of L51 and Z2103 subclades since their beginning, as the early Repin culture, ca. 3800 BC), with L51 clans being probably successful to the west.
  • The Repin culture expanded only in small, mobile settlements from the Lower Don – Lower Volga to the north, east, and south, starting ca. 3500/3400 BC, in the waves that eventually gave a rather early distant offshoot in the Altai region, i.e. Afanasevo. Starting ca. 3300 BC in the archaeological record, the majority of R1b-Z2103 subclades found to date in Afanasevo also supports either
    • a mixed Repin society, with Z2103-clans predominating among eastern settlers; or
    • a Repin society marked by haplogroup L51, and thus a cultural diffusion of late Repin/Early Yamna traits among neighbouring (Khvalynsk, Samara, etc.) groups of essentially the same (early Khvalynsk-Novodanilovka) genetic stock in the Volga–Ural region.

    Both options could justify a majority of Z2103 in the Lower Volga–Ural region, with the latter being supported by the scattered archaeological remains of late Repin in the region before the synchronous emergence of Early Yamna findings in the whole Pontic-Caspian steppe.

  • Most Z2103 from Yamna samples to date are from around 3100 BC (in average) onward, and from the right bank of the Lower Don to the east, particularly from the Lower Volga–Ural area (especially the Samara region), which – based on the center of expansion of late Repin settlers – may be depicting an artificially high Z2103-distribution of the whole Yamna community.
repin-expansion-khvalynsk-cultures
Repin expansion into the Volga–Ural region from ca. 3500/3400 BC. Map made by me based on maps and data from Morgunova (2014, 2016). Lopatino is marked with number 64.
  • Yamna sample I0443, R1b-L23 (Y410+, L51-), ca. 3300-2700 BCE from Lopatino II, points to an intermediate subclade between L23 and L51, near one of the supposed late Repin sites (based on kurgan burials with late Repin cultural traits) in the Samara region.
  • Other Balkan cultures potentially unrelated to the Yamna expansion also show Z2103 (and not only L51) subclades, like I3499 (ca. 2884-2666 calBC), of the Vučedol culture, from Beli Manastir-Popova zemlja, which points to the infiltration of Yamna peoples in other cultures. In any case, the appearance of R1b-L23 subclades in the region happens only after the Yamna expansion ca. 3100 BC, probably through intrusions into different neighbouring regions, if these Balkan cultures are not directly derived from Yamna settlements (which is probably the case of the Csepel Bell Beaker or early Nagýrev sample, see above).
  • The diversity of haplogroups found in or around the Carpathian Basin in Late Chalcolithic / Early Bronze Age samples, including L151(xP312, xU106), P312, U106, Z2103, makes it the most likely sink of Yamna settlers, who spread thus with expanding family clans of different R1b-L23 subclades.
  • Even though some Yamna vanguard groups are known to have expanded up to Saxony-Anhalt before ca. 2700 BC, haplogroup Z2103 seems to be restricted to more eastern regions, which suggests that R1b-L51 was already successful among expanding West Yamna clans in Hungary, which gave rise only later to expanding East Bell Beakers (overwhelmingly of L151 subclades). The source of R1b-L51 and L151 expansion over Z2103 must lie therefore in the West Yamna period, and not in the Bell Beaker expansion.
indo-european-uralic-migrations-yamna-gac
Yamna migrants ca. 3300-2600. Most likely site of admixture with GAC circled in red.
  • The R1b-Z2103 found in Poltavka, Catacomb, and to the south point to a late migration displacing the western R1b-L51, only after the late Repin expansion. This is also seen in the steppe ancestry and R1b-Z2103 south of the Caucasus, in Hajji Firuz, which points to this route as a potential source of the supposed “Earliest Proto-Indo-Iranian” (the mariannu term) of the Near East. A similar replacement event happened some centuries later with expanding R1a-Z93 subclades from the east wiping out haplogroup R1b-Z2103 from the Pontic-Caspian steppe.
  • Many ancient samples from Khvalynsk, Northern Caucasus, Yamna, or later ones are reported simply as R1b-M269 or L23, without a clear subclade, so the simplistic ‘Yamna–Z2103’ picture is not real: if one takes into account that Z2103 might have been successful quite early in the eastern region, it is more likely to obtain a successful Y-SNP call of a Z2103 subclade in the Volga–Ural region than a xZ2103 one.
  • There are some modern samples of R1b-L51 in eastern Europe and Asia, whose common simplistic attribution to “late expansions” is usually not substantiated; and also ancient R1b-L51 samples might be confirmed soon for Asia.
  • ‘Western’ features described by archaeologists for West Yamna settlers, associated with Kemi Oba and southern Yamna groups in the North Pontic area – like rich burials with anthropomorphic stelae and wagons – are actually absent in burials from settlers beyond Bulgaria, which does not support their affiliation with these local steppe groups of the Black Sea. Also, a mix with local traditions is seen accross all Early Yamna groups of the Pontic-Caspian steppe, and still genetics and common cultural traits point to their homogeneization under the same patrilineal clans expanding continuously for centuries. The maintenance of local traditions (as evidenced by East Bell Beakers in Iberia related to Iberian Proto-Beakers) is often not a useful argument in genetics, especially when the female population is not replaced.
yamna-settlers-hungary
Yamna settlers in the Great Pannonian Plain, showing only kurgans of Hungary ca. 2950-2500 BC. Yamna Hungary was one of the biggest West Yamna provinces. From Hórvath et al. (2013).

Conclusion

This is what we know, using linguistics, archaeology, and genetics:

  • Middle Proto-Indo-European expanded with Khvalynsk-Novodanilovka after ca. 4800 BC, with the first Suvorovo settlements dated ca. 4600 BC.
  • Archaic Late Proto-Indo-European expanded with late Repin (or Volga–Ural settlers related to Khvalynsk, influenced by the Repin expansion) into Afanasevo ca. 3500/3400 BC.
  • Late Proto-Indo-European expanded with Early Yamna settlers to the west into central Europe and the Balkans ca. 3100 BC; and also to the east (as Pre-Proto-Indo-Iranian) into the southern Urals ca. 2600 BC.
  • North-West Indo-European expanded with Yamna Hungary -> East Bell Beakers, from ca. 2500 BC.
  • Proto-Indo-Iranian expanded with Sintashta, Potapovka, and later Andronovo and Srubna from ca. 2100 BC.

It seems that the subclades from Khvalynsk ca. 4250-4000 BC were wrongly reported – like those of Narasimhan et al. (2018). However, even if they are real and YFull estimates have to be revised, and even if the split had happened before the expansion of Suvorovo-Novodanilovka, the most likely origin of R1b-L51 among Bell Beakers will still be the expansion of late Repin / Early Yamna settlers, and that is what ancient DNA samples will most likely show, whatever the social or political consequences.

The only relevance of the finding of R1b-L51 in one place or another – especially if it is found to be a remnant of a Middle PIE expansion coupled with centuries of admixture and interaction in the Carpathian Basin – is the potential influence of an archaic PIE (or non-IE) layer on the development of North-West Indo-European in Yamna Hungary -> East Bell Beaker. That is, more or less like the Uralic influence related to the appearance of R1a-Z93 among Proto-Indo-Iranians, of R1a-Z284 among Pre-Germanic peoples, and of R1a-Z282 among Balto-Slavic peoples.

I think there is little that ancient DNA samples from West Yamna could add to what we know in general terms of archaeology or linguistics at this point regarding Late PIE migrations, beyond many interesting details. I am sure that those who have not attributed some random 6,000-year-old paternal ancestor any magical (ethnic or nationalist) meaning are just having fun, enjoying more and more the precise data we have now on European prehistoric populations.

As for those who believe in magical consequences of genetic studies, I don’t think there is anything for them to this quest beyond the artificially created grand-daddy issues. And, funnily enough, those who played (and play) the ‘neutrality’ card to feel superior in front of others – the “I only care about the truth”-type of lie, while secretly longing for grandpa’s ethnolinguistic continuity – are suffering the hardest fall.

Related

Corded Ware culture origins: The Final Frontier

corded-ware-yamna-bell-beaker

As you can imagine from my latest posts (on kurgan origins and on Sredni Stog), I am right now in the middle of a revision of the Corded Ware culture for my Indo-European demic diffusion model, to see if I can add something new to the draft. And, as you can see, even with ancient DNA on the table, the precise origin of the Corded Ware migrants – in spite of the imaginative efforts of the Copenhagen group to control the narrative – are still unknown.

Corded Ware origins

The main objects of study in Corded Ware origins are necessarily the region where the oldest Corded Ware vessels appeared, Lesser Poland, as well as the adjacent (traditionally considered Proto-Corded Ware regions) Volhynia, Podolia, and upper Dniester river basin. These are some relevant points, continuing where I left the Eneolithic steppe developments (following Szmyt 1999, Rassamakin 1999, Kadrow 2008, Furholt 2014):

gac-trypillia-yamna-usatovo
Kadrow (2008). Cultural interactions around Carpathians at the beginnings of the 3rd millennium BC: 1 – Globular Amphora culture; 2 – Sofievka group of Trypillia culture; 3 – Funnel Beaker culture; 4 – Baden culture; 5 – Kostolac culture; 6 – Coţofeni culture; 7 – Cernavoda II culture; 8 – Yamnaya culture and Usatovo group of Trypillia culture (apud Kadrow, 2001).
  • More frequent contacts were seen ca. 3500-3000 BC, with an interaction showing multidirectional migrations of larger human groups in the centuries around 3000 BC, involving a significant part of the population of central-east Europe.
  • The easternmost area of the Funnel Beaker culture had become more Baden-like with the expansion of the Baden culture in its western area ca. 3300-2900 BC (with findings up to 2600 BC), and these younger groups with Baden features moved increasingly into the western part of Volhynia.
  • The influence of the neighbouring Trypillian culture is seen in the eastern parts of Volhynia, from ca. 3000 BC, either from a younger phase CII (cf. Troyaniv, Koshilivtsy, Brînzeni, Zhvaniets, or Vychvatintsy) or later groups (cf. Gorodsk, Kasperivtsy, Sofievka, Horodiştea-Folteşti, Usatovo).
  • In the forest-steppe zone, herding and hunting activities intensified, while agricultural traditions were preserved, as shown by the Sofievka, Kasperivtsy, and Gorodsk groups. From the end of the 4th millennium BC mobile parts of the late Trypillian populations moved to the steppe zone, absorbing more and more steppe elements; among others, cord ornamentation (in Vykhvatintsy, Troyaniv, and Gorodsk groups), pottery forms (Vykhvatintsy, which served as prototype for the Thuringian Apmphorae, dispersed along the Dniester river, too), flat burials with bodies in contracted position on the left or right side (Vykhvatintsy, reminding of Polgár culture different male-female position, and later Corded Ware burials, and also Lower Mikhailovka, under a mound without stone constructions). At the end of the Trypillia culture, its agricultural system collapsed completely.
gac-trypillia-usatovo-corded-ware
Globular Amphorae culture „exodus” to the Danube Delta: a – Globular Amphorae culture; b – GAC (1), Gorodsk (2), Vykhvatintsy (3) and Usatovo (4) groups of Trypillia culture; c – Coţofeni culture; d – northern border of the late phase of Baden culture;red arrows – direction of Globular Amphora culture expansion; blue arrow – direction of „reflux” of Globular Amphora culture (apud Włodarczak, 2008, with changes).
  • Slash and burn techniques of agriculture – especially those practiced by Trypillian and Funnel Beaker populations – must have intensified effects of natural growth of humidity (ca. 3400-2400), increasing fluvial activities in west Ukrainian river valleys, and increasing deforestation processes, which favoured pastoralism and nomadisation of the settlement system, and a consequent change of the social structure
  • At the same time, Yamna communities expanded along the lower and central Danube to the west, while the populations of the late phase of the Baden culture took the opposite direction and reached as far as Kiev in the north-east, contributing to the culture of the Sofievka group.
  • Globular Amphora communities migrated from the north-west, from eastern Poland, towards the Danube Delta and as far as the Dnieper in the east, destroying the primary structures of the communities in the supposed cradle territories of the Corded Ware culture. These communities found refuge and conditions for further development in south-eastern margin zone of the Funnel Beaker culture territories, penetrating at first the upper parts of the loess uplands like typical Funnel Beaker sites, but on the margins of their range, and also on areas avoided by Funnel Beaker settlement agglomerations. They brought with them the so-called Thuringian amphora up to Lesser Poland, borrowed from the late Trypillian Usatovo group. This resulted in the Złota culture, which eventually gave rise to the A-Amphorae.
funnelbeaker-trypillia-corded-ware
Map of territorial ranges of Funnel Beaker Culture (and its settlement concentrations in Lesser Poland), local Tripolyan groups and Corded Ware Culture settlements (■) at the turn of the 4th/3rd millennia BC.

In the end, we are left with this information about the oldest CWC (Furholt 2014):

  • The earliest radiocarbon-dated groups associated with the Corded Ware culture come from new single graves from Jutland in Denmark and Northern Germany, ca. 2900 BC. This Early Single Grave culture is associated with the appearance of individual graves (some time after the decline of the megalithic constructions), composed of a small round barrow and a new gender-differentiated burial practice emphasising male individuals orientated west-east (with regional exceptions), combined with the internment with new local battle-axe types (A-Axe). However, there is no single type of burial or burial custom in Corded Ware:
    • In southern Sweden the prevailing orientation is north-east – south-west, and south-north, contrary to the supposed rule male individuals are regularly deposited on their left and females on their right side.
    • In the Danish Isles and north-eastern Germany, the Final Neolithic / Single Grave Period is characterized by a majority of megalithic graves, with only some single graves from typical barrows. In south Germany, west-east and collective burials prevail, while in Switzerland no graves are found.
    • In Kujawia (south-eastern Poland), Hesse (Germany), or the Baltic, west-east orientation and gender differentiation cannot be proven statistically.
corded-ware-regions-main
Furholt (2014). Map of the Corded Ware regions of central Europe. The dark shading indicates those regions where Corded Ware burial rituals are present regularly
  • The oldest Corded Ware vessels (the A-Amphorae, which define the A-Horizon of the CWC) come probably from the Złota (or a related) group in Lesser Poland, where a mixed archaeological culture connecting Funnel Beaker, Baden, Globular Amphorae and Corded Ware appears ca. 2900-2600 BC. No cultural (typological) break is seen between earlier Globular Amphorae and the first Corded Ware Amphorae, but rather a continuum of traits and characteristics among the recovered vessels. This strengthens the connection of Corded Ware with Globular Amphorae peoples. The A-horizon expanded thus probably from Lesser Poland ca. 2800-2600, as seen in local contexts.
  • And of course we have a third way of defining Corded Ware individuals, which is the presence of herding, and thus a transition from hunter-gatherers to agropastoralists. This is how some Baltic Late Neolithic individuals with no archaeological data have been classified as members of the Corded Ware culture: Even though no cultural remains were extracted with the two ‘outlier’ individuals, their haplogroup and ancestry point to a direct origin in or around the steppe and forest-steppe region (yes, that risks circular reasoning).
globular-amphorae-corded-ware-zlota-amphorae
Correspondence analysis of amphorae from the Złota-graveyards reveals that there is no typological break between Globular Amphorae and Corded Ware Amphorae, including ‘Strichbündelamphorae’ (after Furholt 2008)

Corded Ware peoples in genetics

So, no clear origin of Corded Ware migrants, a lot of data pointing to intense migrations and interaction among GAC, Trypillia and the western steppe population (remember Kristiansen’s ‘long-lasting GAC-CWC connection’, now ignored to favour their Yamnaya admixture™ concept), and also three ways of defining Corded Ware culture…

Maybe genetics can help:

Ukraine Neolithic cultures – mainly from Dereivka – show haplogroups R1b-V88, R1a1, and R1b-L754 (xP297, xM269), which is similar to the haplogroup distribution found in Ukraine Mesolithic, but apparently with an expanding group marked by haplogroup I2a2a1b1 (possibly I2a2a1b1b).

The first thing that stands out about Ukraine Eneolithic samples is that only two of them can be said to be really Ukraine Eneolithic (i.e. from “Sredni Stog”-related groups):

  • I5876 (Y-DNA R1a-Z93(Y3+), mtDNA U5a2a), from Alexandria, 4045-3974 calBCE (5215±20BP, PSUAMS-2832)
  • I4110 (mtDN AJ2b1), from Dereivka, 3634-3377 calBCE (4725±25 BP, UCIAMS-186349), J2b1

The other two samples are quite late, and in fact one of them is clearly too late (maybe from the Catacomb culture):

  • I5882 (mtDNA U5a2a), from Dereivka, 3264-2929 calBCE (4420±20BP, PSUAMS-2826)
  • I3499 (Y-DNA R1b-Z2103, mtDNA T2e), from Dereivka, 2890-2696 calBCE (4195±20BP, PSUAMS-2828)

Corded Ware samples from Mittnik et al. (2018) offer very wide radiocarbon dates, so it is unclear which of them may be the oldest one. Most of them cluster closely to the older Ukraine Eneolithic sample I5876, but also to later steppe_MLBA samples i.e. Sintashta, Potapovka, and especially Srubna and Andronovo). This points to a genetic continuity from Pre-Corded Ware to Classic and late Corded Ware peoples. Therefore, much like Khvalynsk-Yamna and apparently many other Neolithic cultures, these peoples did not really admix; at least not with the male population.

pca-mittnik-late-neolithic
File modified by me from Mittnik et al. (2018) to include the approximate position of the most common ancestral components, and an identification of potential outliers. Zoomed-in version of the European Late Neolithic and Bronze Age samples. “Principal components analysis of 1012 present-day West Eurasians (grey points, modern Baltic populations in dark grey) with 294 projected published ancient and 38 ancient North European samples introduced in this study (marked with a red outline).

Lucky for us, even though the culture remains undefined, haplogroup R1a-Z645 seems like a unifying trait, as I said long ago, so we only have to wait for more samples to trace their origin. Nevertheless, it is clear that Corded Ware may not have been as genetically homogeneous as Khvalynsk, Yamna and Yamna-related cultures, further supporting its archaeological complexity:

  • Jagodno1 and Jagodno2 (Silesia), dated ca. 2800 BC, show haplogroup G? and I/J? – compatible with an origin of CWC in common with Trypillia (which shows 3 samples of haplogroup G2a2b2a, and one E) and Ukraine Neolithic (showing the expansion of I2a2a1b1 subclades).
  • I7272, from Brandýsek (Czech Republic), dated ca. 2900-2200 BC shows haplogroup I2a2a2 (compatible with an origin in Ukraine Neolithic peoples – this haplogroup is also found in Yamna Kalmykia and in the Yamna Bulgaria outlier, i.e. late western samples from the Early Yamna culture).

NOTE. This precise subclade is only present to date in Chalcolithic samples from Iberia, which points (possibly like the Esperstedt family) to local Central European haplogroups integrated in a mixed Proto-Corded Ware population. The upper subclade I2a2a is found in Neolithic samples from Iberia, the British Isles, Hungary (Koros EN, ALPc), and also south-east European Mesolithic and Neolithic samples.

  • RISE1, from Oblaczkowo (Greater Poland), ca. 2865-2578 BC, shows haplogroup R1b1.
  • The Esperstedt family samples have been analysed as R1a-M417 (xZ645), although the supposed ‘xZ645’ has not been confirmed – not even in the risky new Y-calls from Wang et al. (2018) supplementary materials.
corded-ware-regions-network
Network analysis based on the quantitative occurrence of Corded Ware pottery forms, pottery ornamentation styles, tools,
weapons and ornaments as stated in Table 1, based on the catalogues given in Table 2, line thickness representing similarity

Maybe this heterogeneity is a problem of better defining the culture, but from what we can see the oldest CWC regions and the unifying ‘Corded Ware province’ – formed after ca. 2700 BC by Jutland and Northern Germany, the Netherlands, Saale, Bohemia, Austria and the Upper Danube regions – are for the moment not the most genetically homogeneous groups.

Homogeneity comes later – which we may tentatively identify with the expansion of the A-horizon from the northern Dnieper-Dniester and Lesser Poland area – , as seen around the Baltic (like the Battle Axe culture) with R1a-Z283 subclades, and around Sintashta (i.e. probably Abashevo – Balanovo) with R1a-Z93 subclades, which is compatible with the late spread of different Z645 groups (and potentially a unifying language) .

Related

Sredni Stog, Proto-Corded Ware, and their “steppe admixture”

steppe-eneolithic-migrations

Once the haplogroups of the announced West Yamna and Yamna settlers in Hungary and Khvalynsk from Ekaterinovka appear, it is to be expected that there won’t be much discussion on the Y-DNA bottlenecks that affected Khvalynsk – Yamna migrations.

So let’s cut to the chase and see where Corded Ware peoples (mainly of R1a-Z645 subclades) got their so-called “steppe admixture” different from that of Yamna. Because, as you might have realized by now, Sredni Stog – and consequently Corded Ware – remains nowadays an undefined (archaeological) mess.

Rassamakin explains it quite well, in the chapter Eneolithic of the Black Sea Steppe; In Levine M., Rassamakin Yu., Kislenko A. and Tatarintseva N., 1999. Late Prehistoric Exploitation of the Eurasian Steppe. McDonald Institute Monographs, University of Cambridge.

NOTE. These are only certain relevant excerpts. The whole chapter is worth a thorough read, whatever position you hold regarding steppe expansions. In fact, he supports the Skelya cultural (macro-)group instead of Khvalynsk-Novodanilovka vs. Sredni Stog, he does not believe in significant expansions from the east (but in local movements and a ‘general evolution’ of Pontic-Caspian steppe cultures to Early Yamna), and offers e.g. the presence of copper and trade from the west (and its poor presence in the east) as an example of the importance of the North Pontic area vis-à-vis Khvalynsk/Repin. Not an interested party in supporting Gimbutas or Anthony, then, if you fear that.

Cultural groups in the North Pontic area

Telegin divided the Sredny Stog culture into three local variants – the Dnepr Culture variant, the Oskol-Donets (Aleksandriya) Culture variant, and the Lower Don (Konstantinovka) Culture variant. He elaborated a periodization based on the evolution of decorative motifs in the pottery assemblages.

At first, the internal contradictions of the Sredny Stog culture were not accorded particular prominence, despite clear intimations of problems when, for example, sites like the settlement of Konstantinovka on the Lower Don, was identified as actually belonging to another, independent culture (Kiyashko 1974). The first real blow to the integrity of the Sredny Stog culture was dealt by Telegin himself, when he removed five Novodanilovka-type sites, and accorded them the status of an independent cultural phenomenon (Telegin 1985a). Until that point, sites of this type had were customarily considered to be within the framework of the late group of Sredny Stog cemeteries, despite having been for long regarded by some as representative of an earlier, independent cultural group (Movsha & Chebotarenko 1969; Zbenovich 1973, 74-5; Gimbutas, Merpert and Danilenko passim). Indeed, it was unclear why these cemeteries had initially been assigned to the Late, rather than the Early, Sredny Stog culture. Now these sites were mechanically stripped out of the one system, but their place in the new system was not clearly defined.

rassamakin-skelya-culture
Rassamakin (1999) concept of cultural development of burial rituals in the North Pontic steppe.

Thus a paradox arose. Sites that had served to a considerable extent as the initial basis for the Sredny Stog culture, for the elaboration of its periodization and chronology, were now accepted as forming the core of an essentially different culture. Because of this, by the mid 1980s, both the Sredny Stog culture and the Eneolithic systematization as a whole were becoming rather amorphous. Essentially, the Sredny Stog culture was associated in the minds of many researchers solely with the settlement site at Dereivka, while they had only a confused and indistinct idea of the nature of early Sredny Stog sites. (…) Ultimately a situation developed where all attempts to view new evidence, new local groups, or even cultures through the prism of the Sredny Stog culture were futile, since researchers were unclear about of the essence of the culture itself, and often qualified themselves in footnotes with references to ‘preCorded Ware’ or ‘Corded Ware’ stages, or by relating their observations back directly to the specific sites of Sredny Stog II or Dereivka.

Thus, in the Middle Eneolithic, a number of independent cultures (Kvityana, Repin, Konstantinovka, and, to some degree, Dereivka, Cernavoda and Lower Mikhailovka) emerged in the region that had in the Early Eneolithic been occupied by the Skelya culture, either as lineal successors to this culture or under its influence. But the principal stimuli in this period were the Tripolye tribes, direct imports from whom reach the southern zone of the Dnepr left bank.

It is apparent that, for all their conceptual differences, if we remove Danilenko’s subdivisions, Telegin’s and Danilenko’s models are identical in terms of site periodization and sequence: first Kvityana, then Sredny Stog II, and finally Dereivka.

The North Pontic area in the Eneolithic (4000-3500 BC)

kvityana-dereivka-repin-trypolie-maykop
The Kvityana and Dereivka cultures in relation to other sites: 1) Molyukhov Bugor (settlement); 2) Dereivka (settlement); 3) Aleksandriya (settlement); 4) Minevsky Yar (settlement); 5) Khutor Repin (settlement).

Tripolye influence is seen most clearly in the development of the Lower Mikhailovka culture and a new burial rite which spread as far as the Molochnaya. Changes are apparent in kurgan architecture; that is, in the construction of stone chambers, sanctuaries comprising upright elements, and ring-shaped ditches (Rassamakin 1990; 1993; 1994; Pleshivenko & Rassamakin 1994 ). Lower Mikhailovka sites in the northwestern Black Sea coast region are known by a whole series of different designations, one of which, as I have already noted above, is ‘the Bessarabian variant of the Cernavoda I culture’ (Manzura 1993).

The formation of the Kvityana culture should be considered both in the context of the development of the Lower Mikhailovka culture, and in terms of the influence of the Sredny Stog II pottery assemblage. The first is manifested in the development of the kurgan ritual itself, with such structural elements as cromlechs, orthostats and stone cists. These are most apparent to the south, in the zone of contact with the Lower Mikhailovka culture. The second is apparent in the similarity between Kvityana pottery and Sredny Stog II pottery, notably in a number of shared compositional and technical elements, despite the fact that the shapes, techniques and style are all quite different.

As a whole, the Kvityana culture is notably conservative and archaic in appearance; this is manifest both in the preservation of a burial rite involving a supine position, and in the appearance of the pottery which, on the basis of the absence of corded or caterpillar track decoration, was until recently considered the earliest Sredny Stog ware.

(…) we still lack sufficient evidence to trace in detail the path by which the Kvityana culture spread from the Dnepr into the Dnestr-Danube region. The southern steppe route is excluded, but Kvityana sites are recorded on the Southern Bug, in the Dnestr region, and even along the forest-steppe boundary on the Prut Gudging by the numerous excavations of kurgans in this belt. This route in some respects repeats that along which the Skelya elite groups moved. Southward movement along the Southern Bug and its tributaries into the steppe zone is indicated only by isolated sites, the number of which is far smaller than in the Dnestr-Danube region, despite the intensive excavation of kurgans in this region. Evidence for Kvityana penetration into the northwestern Black Sea coast is provided by the appearance in Usatovo assemblages of typical Kvityana figural tubular bone beads, with diagnostic lateral notches on the sides (Malyukevich & Petrenko 1993).

kvityana-cucuteni-tripolye-expansions
Expansions of Kvityana and Trypillia cultures. Rassamakin (1999)

[The Dereivka] culture is currently only known only from settlement material, notably from sites in the Dnepr region (Dereivka and Molyukhov Bugor), but also from typologically distinctive pottery in the Eneolithic layer of the settlement of Aleksandriya on the Oskol. Dereivka culture pottery has also been recorded at a number of locations in the forest-steppe Dnepr region and the Seversky Donets, at Tetyanchino, Kamennye Pataki, and Minevsky Yar. The ceramic assemblage is well-defined and easily recognizable: vessels consistently display a weak profile and slightly elongated proportions, with high, straight mouths, evenly cut off at the rim, and conical bases (Fig. 3.23). The Dereivka culture occupies the southern part of the forest-steppe region and is bounded to the south by the Kvityana culture.

Telegin rightly noted that Dereivka and Kvityana pottery bore some resemblance to one another. Several fragments of the latter were found in the Dereivka assemblage, and provide evidence for the contemporaneous existence of the two cultures. The Molyukhov Bugor pottery assemblage stands out in terms of a prevalence of pottery with corded decoration, which only occurs in insignificant amounts at Dereivka and Aleksandriya. However, artefactual analysis has not produced any clear guidance for a chronological organization of these sites, as was postulated by Telegin.

sredni-stog-yamnaya
Rassamakin’s (1999) periodization of the North Pontic cultures

Late Phase and Final Eneolithic (3500-3000 BC)

In the Dnestr region, southward pressure from Tripolye led to the formation of, firstly, Vykhvatinsk-type sites, and then, in the steppe zone, Usatovo-type sites, which had undoubtedly absorbed some features of the Lower Mikhailovka culture. In the Prut and Middle Dnestr regions, sites of the Gordineşti (Kasperovkao) types are formed (these correspond, in the Romanian Prut region and on the Siret, to sites of the Horodiştea-Erbiceni type, and on the Lower Danube to the Cernavoda III culture: Morintz & Roman 1968; Dinu 1980; 1987). Movsha considers that sites of this type (Kasperovkao in her terminology) also occur in the Southern Bug region.

Sofievka-type sites emerge in the forest-steppes of the Middle Dnepr. A number of researchers (Zbenovich, Dergachev, and Sorokin), taking account of the change in the Tripolye culture at stage C2, propose a special division, considering sites of this period alone as ‘Late Tripolye’. In their view (with which I agree), stage Cl in culture-historical terms still corresponds to ‘Middle Tripolye’.

(…) existing evidence allows us to put forward the following scheme (Fig. 3.49:2). To the east of the Usatovo sites, from the lower reaches of the Southern Bug to the Azov region, encroaching on the Crimean steppes, the Lower Mikhailovka culture remains intact. To the north, upstream along the Dnepr and its tributaries, the Kvityana culture survives in its initial core zone. Between the Southern Bug and the Dnepr, in the contact zone between the three cultures (Tripolye, Lower Mikhailovka and Kvityana) the Dnepr-Bug group of sites emerges, displaying mixed features (Nikolova & Rassamakin 1985; Rassamakin 1988) Tripolye influence on the Dereivka culture appears to increase, as manifested in the appearance of late cultural elements (corded decoration, plastic art, bowls). The fate of the Pivikha culture is unclear. On the Lower Don, the late phase of the Konstantinovka culture (corresponding to the settlements of Konstantinovka and Razdorskoe I: Level 7) continued.

The final stage

The final stage of this period is characterized by two waves of migration, which properly speaking conclude the development of the Eneolithic.(…)

The first migration is connected with the breakdown of that system of Late Tripolye forest-steppe sites of the Prut-Dnestr and Southern Bug regions, dealt with by Movsha within the framework of the Kasperovo local group (and termed Gordineşti by others such as Dergachev, Manzura, and Petrenko). Almost all researchers into the Tripolye culture note the widespread occurrence of diagnostic elements of this group in the south, in the zone of the Usatovo sites and, in the east and southeast, towards the Dnepr and its left bank (Movsha 1984; 1990; 1993; Subbotin & Petrenko 1986; Manzura 1990a). (…)

The migrational wave that left Zhivotilovo-Volchanskoe-type burials in the steppe also linked up the forest-steppe Bug, Dnestr, and Prut regions with the Lower Don region, and, possibly with the North Caucasus, where the late stage of the Maikop culture (the Novosvobodnaya sites) continued. The identical rites of the Maikop culture and Zhivotilovo-Volchanskoe sites makes it difficult to establish the direction of migration, or which was the active side in the process. A number of researchers have given precedence to the Maikop culture. But the spread of the Tripolye assemblage unambiguously indicates the active involvement of the Tripolye tribes.

north-pontic-kvityana-dereivka
The system of the latest Eneolithic Pointic cultures and the sites of the Zhivotilovo-Volchanskoe type: 1) Volchanskoe; 2) Zhivotilovka; 3) Vishnevatoe; 4) Koisug

The second migration, at the very end of the Eneolithic, is connected with the spread of the Repin culture (in its second phase) from the Middle Don. Sinyuk defined three main directions: north, to the Upper Don; southwest, into the Dnepr region; and south, to the Lower Don and the Lower Volga. Trifonov considers this broad expansion of the Repin culture to be colonization (Trifonov 1996). The Repin culture level at Razdorskoe I (Razdorskoe I: Level 8) overlies the Konstantinovka levels (Levels 6 and 7), signalling that the Konstantinovka culture had apparently ceased to exist (Kiyashko 1994, 80). It seems that the expansion of the Repin culture is also associated with a reduction in the territorial extent of the Kvityana and Dereivka cultures. Repin burial assemblages, settlements and temporary camps appear in the Seversky Donets basin and in the Eastern Azov region (at Trekhizbenka, Kapitanovo, Aleksandriya, and Razdolnoe). The same complexes are also widely distributed towards the Dnepr (Marina 1992). The most striking western manifestation of Repin elements is seen in the upper horizon of the middle level of the Mikhailovka settlement (Lagodovska et al. 1962, 39-46).

Khvalynsk-Yamna and Sredni Stog-Corded Ware

We already know that Ukraine Eneolithic samples showed steppe ancestry and had apparently began a process of convergence coinciding with (or after) the first Khvalynsk-related migrations. It is unclear what had happened before (i.e. how much “CHG ancestry” was absorbed by Ukraine Neolithic groups in their transition to the Eneolithic before ca. 4500 BC), although in principle we can assume that all Caucasus-related admixture received by North Pontic cultures ca. 4500-4000 BC was mediated by westward movements from Khvalynsk-related peoples.

PCA-caucasus-lola-ane-chg
Image modified from Wang et al. (2018). Samples projected in PCA of 84 modern-day West Eurasian populations (open symbols). Previously known clusters have been marked and referenced. An EHG and a Caucasus ‘clouds’ have been drawn, leaving Pontic-Caspian steppe and derived groups between them.See the original file here.

Contacts with (and later absorption of) Khvalynsk-Novodanilovka-related migrants, as well as heir cultures, like those in the steppe adjacent to the Black Sea coast, and also direct contacts with Caucasus-related populations through Zhivotilovo-Volchanskoe can justify a greater contribution of CHG ancestry ca. 4000-3500 BC. Close contacts with Cucuteni-Trypillia (through Mikhailovka and maybe Kvityana, possibly with WHG and CHG admixture related to Khvalynsk-Novodanilovka) and GAC peoples to the north are the obvious source of further similarities with Yamna. Distinct similarities, that is, if we take into account the different sources and timing of such ancestral components, and Y-chromosome bottlenecks…

Therefore, after a process of convergence ca. 4500-4000 BC, and potentially more contacts with late Eneolithic North Pontic steppe cultures ca. 4000-3500 BC, Proto-Corded Ware peoples must have finally spread from the northernmost (forest-steppe) areas previously occupied by Dereivka, Pivikha, or Sofievka groups from ca. 3300 BC onwards – a date roughly coincident with the expansion of late Khvalynsk/Repin to the west developing the Early Yamna culture, with which it likely entered in contact (hence potentially a source for further admixture convergence ca. 3500-3000 BC).

Only later happened the great migration ca. 3000-2800 BC of Classical Corded Ware culture migrants, at the same time as Early Yamna migrants expanded to the west, and some groups also to the north along the Prut (possibly directly connected to the admixture found in the two Baltic LN/CWC ‘outliers’).

steppe-chalcolithic-migrations
Steppe-related migrations ca. 3100-2600 BC with tentative linguistic identification.

We didn’t know much about Sredni Stog or Corded Ware, and we still don’t. I can’t see the future, and I don’t have access to information from Reich-Jena or Copenhagen groups, and never have. But I just don’t see the need to explain Corded Ware as derived from (coeval) Early Yamna, and I haven’t since the 2015 papers. It was not the best explanation for the data that was published, and the more information we receive, the less sense this theory makes.

However, I guess we will see some groups still resorting to the good old Yamnaya ancestral component™ = Indo-European no matter what, consciously ignoring that a proportion of ancestral components (some combination of EHG:CHG:WHG in this case) means nothing without a proper explanation of their precise temporal and regional origin, and how they connect with Yamna; just like the CHG ancestry = Indo-European trend we are living right now does not make any sense.

Publishing only selected results after trying every possible combination of samples with bioinformatic tools does not help strengthen this connection, either.

Related

Kurgan origins and expansion with Khvalynsk-Novodanilovka chieftains

burials-ochre-steppe

The concept of ‘Kurgan peoples’ is a general idea whereby ‘kurgan builders’ are identified with Indo-European speakers. It is a consequence of the oversimplification of Gimbutas’ theory, and is still widespread among linguists, archaeologists, geneticists, and amateurs alike.

NOTE. On the already simplistic assumptions of Gimbutas regarding the so-called ‘kurgan’ burials, see e.g. Häusler’s early criticism.

However, as more ancient DNA studies appear, many ancient cultures once held as ‘kurganized’ are becoming more and more clearly disconnected from Proto-Indo-Europeans: So for example Varna, Cucuteni-Trypillia, Maykop, or Northern Iranian kurgan builders.

The first marked burials

In his chapter Aspects of Pontic Steppe Development (4550-3000 BC), Ukrainian researcher Yuri Rassamakin makes some interesting remarks.

NOTE. As you may know, Rassamakin supports a ‘Skelyan’ (macro-)culture encompassing every group from the North Pontic steppe and steppe-forest, where (therefore) Novodanilovka or Suvorovo would be just rich elites among Sredni Stog and related ‘commoners’. So he can hardly be described as interested in supporting Khvalynsk over Sredni Stog influence…

The first period of development (ca. 4550 – 4100/4000 BC) is marked as a period of emergence of the first burial symbols.

Gimbutas – like later her pupil Mallory -, Merpert, or Danilenko believed that the first mark of emerging kurgans were precisely the presence of constructions above burials, such as simple, small, stone henges, dolmens, cists, or cairns. Hence the traditional connection of ‘kurgans’ with Sredni Stog. This Sredni Stog connection is currently still a widespread belief, that is kept alive because it appears in many secondary sources (e.g. the much beloved as it is outdated and simplistic reference book Encyclopedia of Indo-European Culture).

These first constructions described as from Sredni Stog were nevertheless found solely among Sredni Stog ‘elites’. That is, burials from Novodanlilovka-type cultural sites. So, following the initial assessments of this culture by Soviet archaeologists (like Telegin), for Gimbutas (1956) they were among ‘Sredni Stog’ burials, and for Merpert (1959) they might have been due to an “initial, genetic basis” originally from Khvalynsk, and thus (what was described as) Sredni Stog seemed to have been formed under “strong eastern influences”.

NOTE. From Rassamakin’s own account: Gimbutas’ model was later corrected, when in the mid-1980s Telegin judged that the cemeteries in fact represented an independent cultural type (Novodanilovka-type sites), developing over two stages (Telegin 1985a, 311-20; 1991). These were the same burials which Danilenko thought reflected a distinct pastoralist culture among the early Yamnaya tribes, which Gimbutas attributed to the first kurgan wave, and which Merpert, in part, ascribed to the first chronological period of the early Yamnaya culture-historical province.

megalithic-monuments
The classification of megalithic monuments of the Pantie steppe. (After Dovzhenko 1993, fig. 1 with changes by the author.)

These early constructions, however, are not found anywhere else in the North Pontic region except for those ‘Sredni Stog elites’:

  • Rooves made from separate slabs with cairns are known in the Dnieper and Volga regions: In the Khvalynsk I culture, 17% of burials were superimposed with stone cairns or had a single stone marker.
  • Cists with cairns are known from Severskii Donets and Azov areas.
  • A unique cromlech is described from the Dniester-Danube area (Suvorovo).
  • In the remaining cases, especially for the Volga area and pre-Caucasus steppe, there are some specific variants:
    1. Use of natural hills as a burial marker
    2. Presence of smalll earthen or wooden constructions.

If we accept that these constructions are the first rudimentary kurgans or proto-kurgans, and that kurgans were a mark of expanding Indo-European culture, let’s see who built them first and why:

The emergence of kurgans

emergence-kurganIn his book Рождение Кургана (2012), The Emergence of the Kurgan, Sergei Korenevskiy makes a thorough analysis of the first kurgan finds.

The Novodanilovka group (ca. 4500-4000 BC), coincident with the Trypillia B1 stage, is characterized by the presence of ochre (in great quantity) in burials, as seen in Khvalynsk, as well as stone constructions in burials.

NOTE. Similarly to Rassamakin, Korenevskiy believes in the unity of North Pontic cultures, and specifically of Novodanilovka chiefs among Sredni Stog commoners, and of all of them with Khvalynsk in a Khvalynsk-Sredni Stog cultural-historical region, because of their “chronological and regional coincidence” and similar pottery, in spite of differences in burial and symbolism. So, hardly an interested party in supporting the expansion of Khvalynsk to the west, either.

Obviously, for those of us who believe that symbolism and burials do mean something beyond similar pottery decoration, in the instances where Sredni Stog appears in his text, it should be read Novodanilovka (and Khvalynsk-Sredni Stog should be read Khvalynsk-Novodanilovka) instead; because he is not referring to the older Khvalynsk – Sredni Stog community of the beginning of the 5th millennium, but to a very distinct group of sites related to the Khvalynsk expansion with horse symbolism at the end of the 5th millenium.

For the early Eneolithic time and the existence of the Khvalynsk-Sredni Stog community, on the problem under consideration, the main source [of knowledge for the first kurgans] may be the Nalchik and Khvalynsk burial grounds.

The kurgans themselves were not simple pits filled with earth. There was a belief that the funerary structure was the place where the buried moved to another world. Most likely, such a place could be considered to be a generic collective cemetery.

The second important point may be that the Eneolithic era was the time of development of a prestigious economy that created its values ​​in the form of different things. Among them were items requiring high skills or manufacturing techniques (different woolen tools, scepters, stone bracelets), as well as tools that occupy an important role in labor, war and industry (stone flat axes, arrowheads, knife-like plates and chips of flint). The decorations of the burial costume included certain iconic objects – bone plates from canine fang, pins, bone sticks with a hole- “zurki”).

Presented were a variety of beads from bone, stone, shell. Bead washers could be collected in whole garlands, thus acquiring a special value. Prestigious cult things, presumably, were copper jewelry: beads, rings, bracelets. They, like the shells, were products of the gift exchange and reflected the direct or indirect involvement of the owners.

kurgan-eneolithic-settlements
Map of the Eneolithic burial monuments of the Pontic – Ciscaucasian steppes (automatically translated from Russian):
1 – Csongrad, 2 – Decha Mureshului, 3 – Targovishte (Gonova Mogila), 4 – Kulvec, 5 – Devnya river, 6 – Kamenar, 7 – Kasimcha, 8 – Lungoch-Fundund, 9 – Falciu, 10 – Jurdjulesti, 11 – 12 – Suvorovo, 13 – Kaynary, 14 – Artsz, 15 – Koshary, 16 – Krivoy Rog, 17 – Zalina, 18 – Dereyevka, 19 – Igren 8, 20 – Chapley, 21 – Petro-Svistunovo, 22 – in Vinogradny, 23 in Zagorozhye, 24 in Novodanilovka, 25 in Blagoveshchenka, 26 in Kut, 27 in Lower Rogachik, 28 in Lyubimovka, 29 in Alekasandria, 30 in Yama, 31 in Olkhovatka, 32 in Aleksandrov, 33 in Lugansk Voroshilovgrad), 34 – Don, 35 – Mariupol, 36 – Liventsovka-1, 37 – Wet Chaltyr, 38 – Likhovsky, 39 – Mukhin II, 40 – Karataevo, 41 – Coysug, 42 – Krasnogorovka III, 43 – South, 44 – hut. Popova, 45 – Baturinskaya, 46 – Novotitarovskaya, 47 – Staronizhesteblyevskaya, 48 – Suvorovskaya, 49 – Cheerful Grove I and III, 50 – Kyzburun III, 51 – Nalchik, 52 – Upper Akbash, 53 – Galyugaevsky barrows, 54 – Coma – Ravo, 55 – Bamut, 56 – Arkhara, 57 – Kursavsky, 58 – Nikolsky, 59 – Kokberek, 60 – New School, 61 – Tube, 62 – Narym-Bay, 63 – Ak Zhounas, 64 – Shlyakhovsky, 65 – Political , 66 – Berezovka I and II, 67 – Even, 68 – Novotrivolnoe, 69 – Tarlyk, 70 – Engels-Anisovka, 71 – Khlopkovo hillfort, 72 – Khvalynsk I and II, 73 – Krivoluchye, 74 – Ivanovsky, 75 – Tunnel, 76 – Ipatovo , 77 – Aigursky, 78 – Tipki, 79 – Sharahalsun, 80 – Chograi, 81 – Overload, 82 – Novokorsunovskaya, 83 – Cardonik, 84 – Vladimirovskaya 85 – Pyatigorsk (Konstantinovsky plateau), 86 – Steblitsky, 87 – Jangr, 88 – Progress-2 The map was made on the basis of the publication I.V. Manzuri (Manzura, 2000. With. 244, fig. 1) with additions of the author

Khvalynsk and Nalchik first marked burials

[The Nalchik burials:] with respect to the reconstruction of social relations, data are few. In general, the funerary practice of this necropolis does not reflect the position of any fighting tools in the grave. (…)

Judging by the rare ornaments from the burials of the necropolis, the population that left it was implicated in the prestigious values of the Khvalynsk-Sredni Stog community. A more detailed picture of the era of early Eneolithic reflects the data of the Khvalynsk-type burial ground.

northern-caucasus-group
Funerary monuments of the steppe Eneolithic Ciscaucasian group, the Don-Volga interfluve and the Nalchik burial ground against the background of the Eneolithic groups of South of Eastern Europe (automatically translated from Russian): 1 – Aigursky, 2 – Veselyaya Roshcha and s. Zhukovsky, 3 – Sharahalsun, 4 – Chograi, 5 – Galyugaevsky burial mounds, 6 – Komarovo, 7 – Grozny, 8 – Suvorovo, 9 – Upper Akbash, 10 – Kizburun III, 11 – Baturin, 12 – Staronizhnesteblyevskaya, 13 – Novotitarovskaya, 14 – Cardonik, 15 – Steblitsky, 16 – Vladimirovskaya, 17 – Tunnel, 18 – Progress-2, 19 – Ipatovo, 20 – Novokorsunovskaya, 21 – Bamut 22 – Kursavsky, 23 – Arkhara, 24 – Nikolsky, 25 – Jangr, 26 – Overload, 27 – Shlyakhovsky, 28 – Nalchik burial ground, 29 – Samashki, 30 – Pyatigorsk, Konstantinovsky plateau, 31 – Berezhnovka-I, 32 – Bykovo I – Ciscaucasian groups a, II – Volga-Manych group, III – Lower Don group, IV – Dono-Donetsk group, V – Podneprovskaya group, VI – Zavolzhskaya (Volga-Uriural) group (given in fragmentary form: Berezhnovka I, room 5, item 22, Bykovo 2 point 3)
caucasus-mountains-eneolithic
Map from Wang et al. (2018) [to be compared with the initial distribution of kurgans in the region]. The zoomed map shows the location of sites in the Caucasus. The size of the circle reflects number of individuals that produced genome-wide data. The dashed line illustrates a hypothetical geographic border between genetically distinct Steppe and Caucasus clusters.

(…) the Khvalynsk burial ground was characterized by a system of age groups and a forming social structure based on the hierarchy of estate groups. The social organization of Khvalynians can be characterized by the stage of evolution of a small-family variant of the development of a primitive society, in which the social status of a man and a woman became closer. The role of the married woman / mother was accentuated. Archaeological signs of this process can be considered joint burials of old people and children and as part of burials with same and mixed genders.

khvalynsk-burial-statistics
Statistics of the Khvalynsk burial ground. Примечание: ж. — женский, п. — подросток, р. — ребенок, м. — мужской, вз. — взрослый

In summary, one can arrive at the following conclusions. It is unlikely to be a mistake if we assume that the Khvalynsk burial ground was abandoned by a local community that lived on the basis of the tribal collective. Their economic activities were connected with hunting, fishing, homestead cattle breeding with an obvious acquaintance with the horse (it is not known if the object of hunting or domestication). In the mythology of the afterlife and the funerary traditions of the Khvalynians, the same egalitarianism of the forms of funerary buildings was dominant, but signs of the personification of graves began to appear, with marks in the rarest of cases with stones.

Unlike the Nalchik cemetery, in the Khvalynsk and Khlopkovsky burial grounds, new trends in assessments of the suitability of implements for funerary practice are clearly discernible. So, they expressed themselves in the appearance of rare graves with scepters, axes – buggers, stone adzes, harpoons and fishing hooks. Basically, all these symbols of the rite are associated with male burials. The least saturated with burial items with stone adzes, and they are represented in small forms. But the fact is important. Society began to pay attention to these categories of objects, linking their symbols with mythological ideas about the things of the afterlife and their functions in the “other dimension of reality” specifically as tools of war and symbols of military power or valor (axes with trunnions), spiritual power (scepters), as well as woodworking (adzes). In terms of “wealth”, these complexes were not particularly distinguished from other inventory sets.

The population that left the Khvalynsk burial ground had to do with the deficit of the era, which was copper products. The latter emphasized, apparently, the age status of some men from 40 to 60 years old and adult women. Another scarce raw material could be a sea shell (item 38) from the burial of a man aged 25-35 years.

As a result, it can be concluded that the complexes of funerary ritual of the Khvalynsk burial ground indicate the existence of ideas about a person at the time of his transition to another world, as a member of the collective of the clan (community) with the admitted individual prestige of things that emphasize his age or social status, but in the framework of the common egalitarian tradition of a collective necropolis. At this time, presumably, views were developing on the relationship of the things put in the grave with the “property” of the buried.

scepter-finds
Map of finds of scepters 1: 1 – Khvalynsky burial ground; 2 – Cotton hill fort and cemetery; 3 – Fitionion; 4 – Rezevo; 5 – Drama; 6 – Vinc de Jos; 7 – Ružinoas; 8 – Kayraklia; 9 – Selcuca; 10 – Suvorovo; 1 1 – Terekli Mekteb; 12 – Khlopkovsky burial ground; 13 – Kasimcha; 14 – Kokbek; 15 – Samara (Kuibyshev); 16 – Shlyakhovsky; 17 – Archa; 18 – Mogosesti; 19 – Vladikavkaz (Ordzhonikidze); 20 – Jungr; 21 – Harvesting; 22 – Maykop; 23 – Alexandria; 2: 1 – Valen; 2 – Yasenev Polyana; 3 – Birllesti; 4 – Harvesting; 5 – Rostov-on-Don; 6 – Berezovskaya HPP; 7 – Zhora de Souz, 8 – Fedeshen; 9 – Konstantinovsky settlement. Conditional signs. 1 – group 3, 2 – group 4, 3 – groups 1, 2, 4 – group 5, 5 – group 4, 6 – group 6

The aftermath of the kurgan expansion

The most important phenomenon in the Weltanschauung of the late Eneolithic population in the steppes of Eastern Europe and Ciscaucasia was the spread of the religious tradition, relatively new in comparison with the time of the Mariupol cultural and historical community, according to which the deceased began to go to another world in a position on his back, crocheted, in the company of ochre magic.

This position appears to be dominant in the materials of the Khvalynsk cemetery, and as a very significant – but not dominant – feature of the materials of the Nalchik cemetery. The posture on the back is crocheted, becoming typical for the Sredni Stog culture, as well as the bearers of the oldest Kurgan traditions in the Ciscaucasia and the Volga-Don region.

Our position on this issue is as follows. I can fully adhere to the opinion of B. Govedaritsa and I.V. Manzura that the transition of the population of the Khvalynsk – Sredni Stog community to the tradition of the burial crouched on their backs looks like the most important ideological innovation in the mythology of death among the local population of Eastern Europe and Ciscaucasia in relation to the earlier time of the Mariupol cultural and historical community.

variant-kurgan-burials-steppe
Chronology of Cucuteni-Tripolye cultures after Videiko (2004), with corresponding Khvalynsk / Nalchik / Novodanilovka / Pre-Maykop / Maykop kurgans.

In the funerary practice of this cultural education there is much in common with the traditions of the funerary practice of the Balkan-Danube region. At the same time, the posture pose on the back is spread more widely in the Neolithic and Eneolithic than only Western Europe. It was recorded in the necropolis of Kul-Tepe I in Azerbaijan (Abibulaev, 1982), the necropolis of Tepe Gissar in Iran (Schmidt, 1933, 1937), in burials 1, 2 in the settlement of Poylu II of Leleatepin culture in Azerbaijan (the Kura valley) (Museibli , 2010. P. 208). In other words, it is the same universal way of inhumation, like a pose on one side or a burial on the back, although not so widespread on a global scale.

From where and how such ritualism could appear in its specific carriers, it definitely cannot always be established. But let us pay attention to the fact that the peculiarity of the posture of the deceased population of the Khvalynsk – Sredni Stog community on the back is that the deceased was not simply placed on his back, he was often heavily sprinkled with ochre. The last detail of the ritual clearly has a prototype for the carriers of the Mariupol community of the Northern Black Sea Region. This suggests that such funerary practice of the Khvalynsk – Sredni Stog community was formed on the spot, as an internal transformation of the ritual of a stretched-out body with a copious sprinkling of the bone with mineral red paint. The idea of ​​innovation was to set the feet on the ground, which caused the knees to rise.

burials-ochre
Map of burial monuments with ochre by regions in the Pontic – Ciscaucasian area (Govedariča, 2004). I – Carpathian group, II – Northwestern group, III – North Black Sea group, IV – Volga-Caspian group, V – North Caucasian group

The consequence for the Proto-Indo-European homeland

So, from now on, when someone says “the oldest known kurgans come from Sredni Stog”, you know what that means: first, these are not the oldest ‘kurgans’, but rather ‘proto-kurgans’ (after, all, some of the first radiocarbon dates of full fledged steppe kurgans come from the Repin culture, if we don’t take the rich Maykop variant into account); and second, they were not really from Sredni Stog, but from Khvalynsk-related cultures, because the first rudimentary kurgans can be clearly traced back to Khvalynsk, Novodanilovka, Northern-Caucasus, and Suvorovo sites.

The latest genetic research on Khvalynsk- and Yamna-related migrations should have been a party for all involved in a quest to know the truth about Proto-Indo-Europeans, as it is becoming clear that their language and culture expanded from the eastern Pontic-Caspian steppe. This is a short checklist of relevant facts:

✅ Khvalynsk formed from EHG + local steppe Neolithic groups: checked.

✅ Kurgan origins and expansion from Khvalynsk: checked.

✅ Expansion of horse domestication and horse symbolism from Khvalynsk: checked.

✅ Arrival of steppe ancestry in the Balkans with Suvorovo: checked.

✅ Patrilineal clans proven by Y-DNA bottlenecks in Khvalynsk and Yamna: checked.

✅ Homogeneous genetic admixture of expanding Yamna: checked.

✅ Admixture different from Yamna in coetaneous West and Central European, Corded Ware, Fennoscandian, Caucasus, and Indus Valley samples: checked.

✅ Expansion of Khvalynsk as Early Yamna and Afanasevo: checked.

✅ Expansion of Yamna Hungary as East Bell Beakers: checked.

✅ Y-DNA bottlenecks of expanding Bell Beakers: checked.

✅ Expansion of East Yamna (and admixture with CWC) in Sintashta/Potapovka: checked.

✅ Y-DNA bottlenecks of expanding Andronovo/Srubna: checked.

✅ Yamna in the Balkans and steppe ancestry in Mycenaeans (in contrast with Minoans): checked.

✅ Bell Beaker expansion over Europe and later resurge of R1a-Z645 in Central-East Europe: checked.

All this combined is giving a clear-cut image of how Proto-Indo-Europeans expanded. More importantly, it shows – as I have said many times already – that Proto-Indo-European was a real language, spoken by an evolving and expanding community (with radical language changes beautifully coupled with archaeological expansions). The implications of this are huge, if only because we can finally get rid of all naysayers in linguistics and archaeology, who wanted to speak about ‘constellations of languages’ and ‘pots not people’.

So why would some of those who describe themselves as interested in Prehistory not accept this as the most likely picture right now? I can just think of one tiny item of the checklist, among many that are left unchecked or have been unchecked due to the latest genetic research:

❌ ‘MY haplogroup’ was involved in the expansion of ‘MY people’: Unchecked.

It is not just that this isn’t checked. It was checked by many in the 1990s and in the 2000s, and some stupid magical meaning was attributed to it. But now it has been unchecked for most Europeans, and this has caused an absurd unrest among some of them, who are now joining those who already opposed mainstream theories (e.g. supporters of the Anatolian homeland, the Iran homeland, the Indus Valley homeland, etc.) with a common aim: to spread reactionary views against the mainstream theories.

If all samples from Khvalynsk, Yamna, Afanasevo, and Bell Beaker had been R1a-Z645; most European Neolithic samples had shown R1b-L23 subclades; and results from Sredni Stog, Corded Ware and part of the Indo-Iranian community were of haplogroup N1c-L392 (although eventually R1a-Z645 had expanded with Indo-Iranians)… Would these people doubt all those facts from the checklist? I don’t think so.

Related

Cereal cultivation and processing in Trypillian mega-sites

eneolithic-trypillia-cucuteni-steppe

New paper (behind paywall) Where are the cereals? Contribution of phytolith analysis to the study of subsistence economy at the Trypillia site Maidanetske (ca. 3900-3650 BCE), central Ukraine, by Dal Corso et al. Journal of Arid Environments (2018).

Interesting excerpts (only introduction and conclusions, emphasis mine):

Archaeological setting at the site of Maidanetske, Ukraine

From ca. 4800 to 3350 BCE, Trypillia settlements were widespread over parts of eastern Romania, Moldova and Ukraine (Menotti and Korvin-Piotrovskiy, 2012; Müller et al., 2016; Videiko, 2004). Maidanetske (Fig. 1B) is one of the so-called “mega-sites” which developed during ca. 3900–3400 BCE in central Ukraine, in the Uman region (Cherkasy district) (Müller and Videiko, 2016; Müller et al., 2017). In this region, nine of these “mega-sites” have been found. Mega-sites are characterized by a regular plan with concentric rings of houses around a large empty central space, additional quartiers, with radial and peripheral track ways (Fig. 1B). The three mega-sites Maidanetske, Taljanky and Dobrovody, lay ca. 15 km apart from each other (Fig. 1A); other mega-sites are located within a 50 km radius around Maidanetske. Archaeologically, these mega-sites consist of the remains of buildings most of them burnt, although a minority of unburnt buildings is known of as well (Burdo and Videiko, 2016; Müller and Videiko, 2016; Ohlrau, 2015). Most of these buildings have a standardized regular size (average 6×12 m) and architecture including domestic installations and a standardized assemblage of artifacts. At Maidanetske beside normal sized houses there are few larger rectangular buildings that are located regularly along the main pathways. Further archaeological contexts include pits, pottery kilns, and peripheral ditches. A huge variety of mostly painted pottery (including many with figurative animal and plant motives), some flint artifacts, rare copper objects, querns, adzes and a broad range of anthropomorphic and zoomorphic figurines are attested within houses and mega-structures. In terms of organic remains, animal bones are fairly common, while botanical macro-remains appear to be scarce and poorly preserved (Kirleis and Dal Corso, 2016; Pashkevich and Videjko, 2006).

trypillia-maidanetske-north-pontic-steppe-forest
The location of the Chalcolithic site of Maidanetske and of other sites mentioned in the text within the map of the natural vegetation (modified after Kirleis
and Dreibrodt, 2016, graphic K. Winter, Kiel University).

Environmental setting at Maidanetske

The Trypillia sites in central Ukraine, including Maidanetske, are located in a semi-arid forest-steppe ecozone, a mosaic-like ecosystem stretched between the dry steppe grasslands in the south and temperate woodland biomes in the north (Fig. 1A). In this transitional zone the natural vegetation is supposed to be patchy and sensitive to climate and topography (Feurdean et al., 2015; Molnàr et al., 2012; Walter, 1974). Since most of the accessible plateaus are converted to agricultural land and the scarce broadleaf woodlands are managed, the natural landscape heterogeneity is difficult to trace within the current landscape (Kuzemko et al., 2014). Besides agricultural fields and villages, narrow river valleys incised into the loess plateaus are present, with riparian vegetation and artificial lakes. This western Pontic area has a humid continental climate with wet winters and warm summers (Köppen and Geiger, 1939), which corresponds to a semi-arid 0.2–0.5 aridity index value according to UNEP (1997). Nevertheless, the reconstruction of past climatic as well as environmental conditions is not straightforward, since undisturbed archives for pollen analysis are lacking in the region and published climatic reconstructions combine evidences from peripheral areas (Gerasimenko, 1997; Harper, 2017; Kirleis and Dreibrodt, 2016). In the Transylvanian forest-steppe region, palynological investigations suggest that dry grasslands have expanded since the end of the 4th millennium BCE, fostered by Bronze Age forest clearance, while before this the area was largely forested (Feurdean et al., 2015). In the Hungarian forest-steppe, the mixed oak forest on Loess almost disappeared by the end of the 18th century AD, hampered by factors such as fragmentation, slow regeneration, spread of invasive species and lowering of the water table due to increased aridity (Molnàr et al., 2012). It is clear that forest-steppe environments are very sensitive to aridity and land use practices. To understand whether similar landscape change can have occurred in central Ukraine already at the time of Chalcolithic mega-sites, an understanding of the extent of crop growing and deforestation is crucial.

The site of Maidanetske is situated on a plateau covered by Loess deposited during the Last Glaciation. This plateau is dissected by valleys of different sizes with perennial rivers present within the large valleys. One of these rivers passes the site in a distance of less than 500 m. The soils that are present nowadays are Chernozems. They show dark greyish-brown A-horizons of thicknesses between 30 and 50 cm and a texture dominated by silt. Numerous filled crotowinas indicate an intensive bioturbation during the formation of these soils. The Chernozems cover the archaeological record. The variations in thickness of the A-horizon are probably reflecting post-depositional soil erosion processes. Buried soils discovered at lower slope positions below colluvial layers show properties of Cambisols, thus pointing towards a forested past of the surrounding landscape (Kirleis and Dreibrodt, 2016).

trypillia-maidanetske-mega-city-settlement-old-europe
The reconstruction of Maidanetske based on geomagnetic survey (modern and from the 1970s by
Dudkin), with the position of the trenches mentioned in this study.

Conclusion

At the site of Maidanetske, the phytolith record from different contexts including multiple houses, was studied, which confirmed cereal cultivation as part of the subsistence economy of the site. Furthermore, phytoliths gave information about wild grasses, whereas dicotyledonous material was scarce. For the house structures cereal byproducts, chaff and straw were identified as material selected for tempering daub for the wall construction. Ash layers in a pit filled with house remains show similar pattern. Daub fragments and pit filling are the most promising archives for further phytolith work on cereals at Trypillia sites. The sediment inside four burnt houses and the areas outside two houses, where also grinding stones were sampled, showed little presence of the remains of final cereal processing, suggesting that either the surfaces were cleaned and the chaff was collected after dehusking, or the cereal processing activity took place somewhere else. Specific archaeological contexts, such as vessels and grinding stones, did not differ much from the control samples from archaeological sediment nearby, suggesting disturbance of the record.(…)

Related

About Scepters, Horses, and War: on Khvalynsk migrants in the Caucasus and the Danube

steppe-horse-sceptre-khvalynsk

dergachev-scepters-khavlynsk-horsesAbout two months ago I stumbled upon a gem in archaeological studies related to Proto-Indo-Europeans, the book О скипетрах, о лошадях, о войне: этюды в защиту миграционной концепции М.Гимбутас (On sceptres, on horses, on war: Studies in defence of M. Gimbutas’ migration concepts), 2007, by V. A. Dergachev, from the Institute of Cultural Heritage of the Moldavian Republic.

Dergachev’s work dedicates 488 pages to a very specific Final Neolithic-Eneolithic period in the Pontic-Caspian steppe, and the most relevant parts of the book concern the nature and expansion of horses and horse domestication, horse-head scepters, and other horse-related symbology – arguably the most relevant cultural signs associated with Proto-Indo-European speakers in this period.

I haven’t had enough time to read the whole book, but I have read with interest certain important chapters.

About Scepters

Typological classification

The genetic and chronological relationship of horse-head pommel-scepters is classified with incredible detail, to the extent that one could divide subregions among those cultures using them.

khvalynsk-horse-head-scepters
Scheme of regional distribution – chronological – typological development of the carved horse-head stone scepters.

Simplified conclusions of this section include (emphasis mine):

  1. The [horse-head pommel-]scepters arose originally in the depth of the Khvalynsk culture. Following the now well-known finds, they are definitely related to those of the Middle Volga group.
  2. horse-head-pommel-scepters-distribution
    General scheme of genetic and chronological development of carved scepters by visual assessment of morphological details.
  3. In their next modifications, these scepters continued to evolve and develop into the area of the Khvalynsk culture in its latest stages, and possibly later.
  4. Simultaneously, with the same modifications, these scepters “are introduced” into common usage in the Novodanilovka culture, which in its spread by one wing was in contact and interspersed immediately with the area of Khvalynsk remains; and on the other hand, far in the south – in the Pre-Kuban and Ciscaucasian regions – within the range of the Domaikopska culture; and in the west – in the Carpathian – Post-Kuban – with the areas of early agricultural cultures Cucuteni A – Trypillia B1, Gumelnița-Karanovo VI.
  5. The simultaneous presence in the areas of the Ciscaucasian, Carpatho-Danubian, and especially Novodinilovka cultures, whose carriers continue the Khvalynian traditions of making stone scepters, and the scepters themselves (in their non-functional implication in the local cultural environment), all definitely allow us to view these findings as imported Novodanilovka objects.
distribution-horse-scepters
Schematic depiction of the spread of horse-head scepters in the Middle Eneolithic. See a full version with notes here.

Cultural relevance of scepters

The text goes on to make an international comparison of scepters and their relevance as a cultural phenomenon, with its strong symbolic functions as divine object, its use in times of peace, in times of war, and in a system of ritual power.

horse-scepters-steppe
Restoration of V. A. Dergachev: a) model for restoration – Paleolithic and Neolithic wands; b) the expected appearance of the Eneolithic scepter on the handle with a coupling (according to Dergachev 2007).
Especially interesting is the section dedicated to Agamemnon’s scepter in the Iliad, one of the oldest Indo-European epics. Here is an excerpt from Illiad II.100-110 (see here the Greek version) with the scepter’s human and divine genealogy:

Then among them lord Agamemnon uprose, bearing in his hands the sceptre which Hephaestus had wrought with toil. Hephaestus gave it to king Zeus, son of Cronos, and Zeus gave it to the messenger Argeïphontes; and Hermes, the lord, gave it to Pelops, driver of horses, and Pelops in turn gave it to Atreus, shepherd of the host; and Atreus at his death left it to Thyestes, rich in flocks, and Thyestes again left it to Agamemnon to bear, that so he might be lord of many isles and of all Argos.

About the horse

His studies on horse remains show an interesting, detailed quantitative and statistical approach to the importance and (cultural and chronological) origin of horses (and likely horse domestication) in each culture.

Although the part on horse remains is probably a bit outdated today, after many recent studies of Eneolithic steppe sites (see here one example), it still shows the relative distribution of horse bone remains among different steppe cultures, which is probably similar to what could be reported today:

distribution-horses-steppe-eneolithic
Territorial distribution of horse remains in the Middle Eneolithic period. Absolute and relative numbers.

Even more interesting is the relationship of the distribution of horse remains with archaeological complexes and horse-related symbols. Some excerpts from the conclusions of this section:

  1. Accounting and analysis of archeo-zoological and archaeological data proper for a horse for a vast area from the Tisza and the Middle Danube to the Caucasus and the Urals (which includes the main cultures of the western agricultural, Caucasian, and Eastern European cultural zones) clearly points to the eastern cultural zone as a zone of the originally the most important social significance of a horse as the only possible zone of the earliest domestication, horseback riding and all-round use of a horse. In relation to the eastern, the western land – the ancient Carpatho-Danubian or the Caucasian cultural zones – are secondary and subordinate to the first on the phenomenon under consideration.
  2. horse-symbols
    Horse-shaped hanger-amulets made of bone.
  3. The first quantitative leap in the manifestation of the remnants of a horse, marking itself and the first qualitative changes in the social status of this animal, is due mainly to the Middle Volga culture of the developed Neolithic of the Middle Volga region (in part, the Southwest Urals), which, accordingly, determine the cultural context, time and geographic region – or, the initial, single and main epicenter of the process of taming and domestication of a horse.
  4. On the one hand, the subsequent substantial increase in the number of horse remnants, and, on the other, the wide inclusion of the horse in cults, rituals, funerary rituals (horse pendants, ornamented metacarpus, horse bones, sacrificial altars) in the Samara culture of the Early Eneolithic of the same region definitely indicates the continuing increase in the social significance of this species of animal, which was most likely expressed in the final design of a specialized horse breeding culture and, accordingly, in a wide range of applications using a horse for riding. At the same time, we can observe the beginning of the transfer of the already domesticated horse from the original historical and geographic epicenter to other cultures of the eastern cultural zone and, in part, the cultures closest to the periphery of this zone, into the western agricultural zone (Bolgrad-Aldeni P, Pre-CuCuteni-Trypillya A) .
  5. expansion-horse-steppe
    Schematic depiction of cultures and regional-chronological distribution of percentage of horse remains. (Depicted are arrows from Middle Volga and Samara culture to the rest)
  6. Middle Eneolithic – early stages. One of the leading places in the remnants of the horse is in the Middle Volga region, the Khvalynsk culture. Genetically related to the Samara, the Khvalynsk I culture preserves the traditions of the ritual, cultural meaning, the treatment of the image of a horse in funerals (altars, horse bones, funerary rituals). But, At the same time, it is in this precise culture that the image of the horse, included in the social symbolism (horse-head pommel-scepter), for the first time it acquires a special, maximum social significance. That is why the appearance and subsequent widespread distribution of the social symbols in Novodanilovka-type objects can definitely be considered as another qualitative leap in the social significance of a horse – its use for military purposes for close and distant expeditions. And such an interpretation is fully confirmed from the analysis of Novodanilovka-type objects, which is the subject of discussion.
  7. Judging by the osteological data and the typological evolution of the horse-head scepters, the Khvalynian culture and remains of the Novodanilovka type are already associated with the relatively widespread and intensive findings of domesticated horses in various areas of the eastern cultural zone (semi-desert regions of the Lower Volga and the Caspian region – Khvalynsk culture, forest-steppe and steppe from the Volga to the Dnieper – Sredni Stog, Repin cultures), and the western – agricultural (Gumelnitsa, Cucuteni A-Tripolye Bl), and the Caucasus (Pre-Maykop) zones, where, however, the horse played a very modest role.
  8. samara-khvalynsk-horses
    Schematic depiction of cultures and regional-chronological distribution of zooarchaeological and ritual data on horses. (Shadowed are from top to bottom the Middle Volga, Samara, Khvalynsk, and Novodanilovka; in bold, other percentages of unrelated cultures: e.g. to the left of Khvalynsk and Novodanilovka, Sredni Stog with 29.65% overall horse bone remains, but 0% of horse symbolism)
  9. From the functional point of view, according to the sum of the data, there is no reason to doubt that in the eastern zone the horse is already present in the Late Neolithic period. Since its domestication and the emergence of a specialized horse breeding, it has been also widely used for meat, milk and dairy products (including the traditional hippace tradition of the later Scythians), and since the beginning of the early Eneolithic for transport and for riding purposes. Another thing is the horse as a means of war, a means of distant travel and expansion. The beginning of the use of a horse for these purposes, in the opinion of the author, is determined by the appearance of social symbolism in the form of horse-head scepters, and is most fully reflected in the memories of the Khvalynsk culture and, in particular, the Novodanilovka type. Concerning western or Caucasian cultural zones related to Khvalynsk, the horse is thought to have been linked to the eastern region, used mainly for riding, as a means of transport and for communication, which, however, does not exclude its use for meat.

These are the main conclusions-interpretations, suggesting the analysis and archaeological and other sources containing information about the horse. And as for our pommel-scepters, then, as can be seen from these sources, the main thing is that the culture of the Middle Volga region, according to all the data, definitely accumulates in itself the longest traditions associated with the gradual increase of social significance of the horse. And if so, this circumstance motivates the possibility or necessity of appearing in the environment of the bearers of this culture of unique signs-symbols that carry within themselves or reflect the image of this animal as an extremely significant social reality. The revealed and characterized quality, as a matter of fact, fill or open by themselves the hypothetical elements we have previously identified, the meanings of that particularity, folded in the social sign-symbol, in our case – the horse-head-shaped scepter.

horse-symbolism-rituals-steppe
Archaeological sites with objects (signs-symbols) related to horses. Horse-head scepters included in other maps are excluded from this one (notice the conspicuous absence of such objects in Sredni Stog and neighbouring North Pontic regions).

The relevance of Dergachev’s work

As you certainly know by now if you are a usual reader of this blog, there were two other seminal publications that same year correcting and expanding Gimbutas’ model:

Each one of these works taken independently (especially the books) may give a different version of Proto-Indo-European migrations; Anthony and Dergachev are heirs of Gimbutas’ simplistic kurgan-based model, and of other previous, now rejected ideas, and they reflect them whenever they don’t deal with first-hand investigation (and even sometimes when interpreting their own data). Taken together – and especially in combination with recent genetic studies – , though, they describe a clearer, solider model of how Proto-Indo-Europeans developed and expanded.

distribution-scepters-steppe
Distribution of horse-head scepters, according to Dergachev, Sorokin (1986).

Anthony’s publication overshadowed the importance of Dergachev’s work for the English-speaking world – and by extension for the rest of us. However, V. A. Dergachev’s updated study of his previous work on steppe cultures shows the right, thorough, and diligent way of describing the expansion of early Khvalynsk-Novodanilovka chieftains with the horse and horse symbolism into the Caucasus and the Lower Danube (like the seminal work of Harrison & Heyd 2007 described the expansion of Yamna settlers with East Bell Beakers, culturally opposed to Corded Ware and to the Proto-Beakers). On the other hand, Anthony’s broad-brush, superficial description of thousands of years of potential Indo-European-speaking peoples gave a migration picture that – although generally right (like radiocarbon-based Iberian origin of the Bell Beaker culture was right) – was bound to be wrong in some essential details, as we are seeing in archaeology and genetics.

NOTE. As I have said before, Anthony’s interpretations of Sredni Stog culture representing a sort of ‘peasants’ under the rule of Novodanilovka chiefs was based on old theories of Telegin, who changed his mind – as did the rest of the Russian school well before the publication of Dergachev’s book, considering both as distinct cultural phenomena. Anthony selected the old interpretation, not to follow a Gimbutas / Kristiansen model of Sredni Stog being Indo-European and expanding with GAC into Corded Ware (because, for him, Corded Ware peoples were originally non-Indo-European speakers): he seems to have done it to prove that Proto-Anatolian traveled indeed through the North Pontic area, i.e. to avoid the regional ‘gap’ in the maps, if you like. Then with the expansion of Repin over the area, Sredni Stog peoples would have been absorbed. With genetic investigation, as we know, and with this kind of detailed archaeological studies, the traditional preference for “large and early” IE territories – proper of the mid-20th century – are no longer necessary.

sredni-stog-suvorovo-novodanilovka-cernavoda
Anthony (2007): “Steppe and Danubian sites at the time of the Suvorovo-Novodanilovka intrusion, about 4200-3900 BC.”

Steppe Eneolithic

We already had in 2016 a Samara hunter-gatherer sample dated ca. 5600 BC, representative of EHG ancestry, of haplogroup R1b1a. We also had three early Khvalynsk samples from Samara Eneolithic dated ca. 4600 BC, with a drift towards (what we believe now is) a population from the Caucasus, showing haplogroups Q1a, R1a1(xM198), and R1b1a, the last one described in its paper as from a high-status burial, similar to high-status individuals buried under kurgans in later Yamna graves (of R1b-L23 lineages), and therefore likely a founder of an elite group of patrilineally-related families, while the R1a1 sample showed scarce decoration, and does not belong to the M417 lineage expanded later in Sredni Stog or Corded Ware.

In 2017 we knew of the Ukraine_Eneolithic sample I6561, from Alexandria, of a precise subclade (L657) of haplogroup R1a-Z93, dated ca. 4000 BC, and likely from the Sredni Stog (or maybe Kvitjana) culture. This sample alone makes it quite likely that the expansion of R1a-Z645 subclades happened earlier than expected, and that it was associated with movements along forest-steppe cultures, most likely along the Upper Dniester or Dnieper-Dniester corridor up to the Forest Zone.

We have now confirmation that Khvalynsk samples from the Yekaterinovka Cape settlement ca. 4250-4000 BC were reported by a genetic lab (to the archaeological team responsible) as being of R1b-L23 subclades, although the precise clades (reported as P312 and U106) are possibly not accurate.

NOTE. Curiously enough, and quite revealing for the close relationship of scepters to the ritual source of power for Khvalynsk chieftains (political and/or religious leaders), the scepter found in the elite burial 45 of the Ekaterinovka cape (a riverine settlement) shows a unique zoomorphic carving, possibly resembling a toothed fish or reptile, rather than the most common horse-related motifs of the time.

ekaterinovka-cape-scepter
Zoomorphic carved stone scepter of the Ekaterinovka Cape burial 45: photos (left) and schematic depiction (right).

With Wang et al. (2018), a real game-changer in the Khvalynsk – Sredni Stog (and also in the Yamna/Bell Beaker – Corded Ware) opposition, we also know that two Steppe Eneolithic samples from the Northern Caucasus Piedmont, dated ca. 4300-4100 BC, show haplogroup R1b1. Although its direct connection to the expansion of early Khvalynsk with horse-related symbolism is not clear from the archaeological information shared (none), this is what the paper has to say about them:

The two distinct clusters are already visible in the oldest individuals of our temporal transect, dated to the Eneolithic period (~6300-6100 yBP/4300-4100 calBCE). Three individuals from the sites of Progress 2 and Vonjuchka 1 in the North Caucasus piedmont steppe (‘Eneolithic steppe’), which harbor Eastern and Caucasian hunter-gatherer related ancestry (EHG and CHG, respectively), are genetically very similar to Eneolithic individuals from Khalynsk II and the Samara region19, 27. This extends the cline of dilution of EHG ancestry via CHG/Iranian-like ancestry to sites immediately north of the Caucasus foothills.

In contrast, the oldest individuals from the northern mountain flank itself, which are three first degree-related individuals from the Unakozovskaya cave associated with the Darkveti-Meshoko Eneolithic culture (analysis label ‘Eneolithic Caucasus’) show mixed ancestry mostly derived from sources related to the Anatolian Neolithic (orange) and CHG/Iran Neolithic (green) in the ADMIXTURE plot (Fig. 2C). While similar ancestry profiles have been reported for Anatolian and Armenian Chalcolithic and Bronze Age individuals20, 23, this result suggests the presence of the mixed Anatolian/Iranian/CHG related ancestry north of the Great Caucasus Range as early as ~6500 years ago.

On the specific burials, we have e.g. the recent open access paper New cases of trepanations from the 5th to 3rd millennia BC in Southern Russia in the context of previous research: Possible evidence for a ritually motivated tradition of cranial surgery?, by Gresky et al. J Am Phys Anthropol (2016):

During the late 5th millennium BC, cultural groups of the Eneolithic occupied the northern circumpontic area and the areas between the North Caucasus and the Lower Volga. For the first time, individual inhumations were placed below low burial mounds (Rassamakin, 2011). During the 4th millennium BC, the area split into two cultural spheres. In the northern steppe area communities continued with the burial practice of crouched inhumations below low mounds, with this culturally transforming into the early Pit Grave culture. In contrast, in the Caucasian foothill zone and the neighbouring steppe, the Majkop-Novosvobodnaya culture emerged (Kohl and Trifonov, 2014). Similarly, during the 3rd millennium BC, two cultural spheres influenced the area: The North Caucasian Culture dominated the Caucasian foothills for the next five centuries, while in the steppe area between the Lower Don and the Caucasus, regional groups of the Catacomb Culture existed side-by-side.

Burials of the Eneolithic epoch (late 5th millennium BC)

The oldest group of individuals with trepanations are found in the North Caucasian variant of the late circumpontic Eneolithic and date to the last third of the 5th millennium BC (Korenevsky, 2012). Burials of this epoch are inhumations in shallow pits, chiefly without burial goods, but covered with large quantities of red ochre. Of special interest is a collective burial of seven individuals from VP 1/12, who were interred together in a secondary burial ritual. The sites of Tuzluki, Mukhin, Voinuchka, Progress, and Sengileevskii all belong to this period.

PCA-caucasus-khvalynsk-sredni-stog
Image modified from Wang et al. (2018). Samples projected in PCA of 84 modern-day West Eurasian populations (open symbols). Previously known clusters have been marked and referenced. An EHG and a Caucasus ‘clouds’ have been drawn, leaving Pontic-Caspian steppe and derived groups between them.See the original file here.

Without the datasets to test different models, you can only imagine what is happening with the processed, secondary data we have. The position of Eneolithic Steppe cluster in the PCA (probably Khvalynsk-related peoples already influenced by the absorbed, previous Caucasus population), as well as other potential Caucasus groups intermediate between Steppe Maykop and Caucasus Maykop (as suggested by other ancient and modern Caucasus samples), may indicate that Yamna is between Khvalynsk and such intermediate Caucasus populations (as the source of the additional CHG-related ancestry) and – as the paper itself states – that it also received additional EEF contribution, probably from the western cultures absorbed during these Khvalynsk-Novodanilovka migrations (or later during Khvalynsk/Repin migrations).

Also interpreted in light of these early Khvalynsk-Novodanilovka migrations of horse riding chieftains (and their close contacts with the Caucasus), you can clearly see where the similar CHG-like contribution to Ukraine Eneolithic and other North Pontic forest-steppe cultures (which later contributed to Proto-Corded Ware peoples) must have come from. The simplistically reported proportions of EHG:CHG:EEF ancestry might be similar in many of these groups, but the precise origin and evolution of such ancestral components is certainly not the same: statistical methods will eventually show this, when (and if) we have many more samples, but for the moment Y-DNA is the most obvious indicator of such differences.

There was no steppe people speaking a steppe language AKA immutable Proto-Indo-European: the glottochronological models spanning thousands of years are not valid for the steppe, just as they are not valid for an Anatolian homeland, nor for a Caucasus homeland. The actual cultural-historical early Sredni Stog – Khvalynsk community, formed earlier than ca. 5000 BC, is a thousand years older than the expansion of Khvalynsk with the horse, and some two thousand years older than the expansion of Khvalynsk-Repin/Early Yamna migrants (see here for the latest genetic research).

What lies between the formation of that early Eneolithic cultural-historical community, and what we see in archaeology and genetics in Middle and Late Eneolithic steppe cultures, is the radical differentiation of western (Ukraine Eneolithic, mainly forest-steppe) and eastern (Samara and Khvalynsk/Repin, mainly steppe) cultures and peoples, i.e. precisely the period of differentiation of an eastern, Proto-Indo-Hittite-speaking early Khvalynsk community (that expanded with the horse and horse-related symbols) from a western, probably Early Proto-Uralic speaking community of the North Pontic forest-steppe cultural area.

NOTE. I am not against a Neolithic ‘steppe’ language. But this steppe language was spoken before and/or during the first Neolithisation wave, and should be associated with Indo-Uralic. If there was no Indo-Uralic language, then some communities would have developed Early Proto-Indo-European and Early Proto-Uralic side by side, in close contact to allow for dozens of loanwords or wanderwords to be dated to this period (where, simplistically, PIH *H corresponds to EPU *k, with some exceptions).

steppe-forest-change
Map of a) steppe – forest-steppe border during the Eneolithic in the Pontic-Caspian region and b) the border today, showing a more limited steppe zone in the North Pontic area (reason for the specific ways of expansion of horse-related cultures and horse-related nomadic pastoralism during the Eneolithic).

The convergence that we see in PCA and Admixture of Yamna and the earliest Baltic LN / Corded Ware ‘outlier’ samples (if not directly related exogamy of some Baltic LN/CWC groups with Yamna migrants, e.g. those along the Prut), must be traced back to the period of genetic drift that began precisely with these Khvalynsk-Novodanilovka expansions, also closely associated with populations of the Caucasus, thus bringing North Pontic forest-steppe cultures (probably behind Proto-Corded Ware peoples) nearer to Khvalynsk, and both by extension to Yamna.

We have seen this problem arise in Bell Beaker samples expanding all over Europe, turning from a fully Yamnaya-like population to something else entirely in different regions, from more EEF-like to more CWC-like, sharing one common trait: Y-DNA. We are seeing the same happen with Balkan groups and Mycenaeans, with Old Hittites, and with steppe MLBA from Andronovo peoples expanding over Central and South Asia, and we know that patrilineal clans and thus Y-chromosome bottlenecks were common after Neolithisation, especially with nomadic pastoralist steppe clans (and probably also with many previous population expansions).

Steppe Eneolithic peoples were thus no different to other previous and posterior expanding groups, and ancestry is going to be similar for people living in neighbouring regions, so Y-DNA will remain the essential tool to distinguish different peoples (see here a summary of Proto-Indo-Europeans expanding R1b-L23).

We are nevertheless still seeing “R1b zombies” (a quite appropriate name I read on Anthrogenica) still arguing for a Western European origin of R1b-L23 based on EEF-like ancestry and few steppe-related contribution found in Iberian Bell Beakers (read what David Reich has to say on this question); and “OIT zombies” still arguing for IVC representing Proto-Indo-European, based on Iran_N ancestry and the minimal steppe ancestry-related impact on certain ancient Asian cultures, now partly helped by “Caucasus homeland zombies” with the new PIE=CHG model; apart from many other pet theory zombies rising occasionally from their graves here and there. Let’s hope that this virus of the undead theories does not spread too strongly to the R1a-Indo-European association, when the official data on Khvalynsk, West Yamna, and Yamna Hungary come out and show that they were dominated by R1b-L23 lineages.

Because we need to explore in detail the continuation of Khvalynsk-related (potential Proto-Anatolian) cultures in the Lower Danube and the Balkans, e.g. from Cernavoda I to Cernavoda III, then maybe to Ezero, and then to Troy; as well as the specific areas of Late Indo-European expansions associated with Early Yamna settlers turning into Bell Beakers, Balkan EBA, and Steppe MLBA-associated cultures. There is a lot of work to do on proper definition of Bronze Age cultures and their potential dialects, as well as convergence and divergence trends, and not only of Indo-European, but also of Uralic-speaking communities derived from Corded Ware cultures.

If we let the narratives of the 2000s in Genetics (in combination with the 1960s in Archaeology) dominate the conversation, then a lot of time will be absurdly lost until reality imposes itself. And it will.

EDIT (2 JUL 2018): Some sentences corrected, and some information added to the original post.

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