Between 5,000 and 6,000 years ago, many Neolithic societies declined throughout western Eurasia due to a combination of factors that are still largely debated. Here, we report the discovery and genome reconstruction of Yersinia pestis, the etiological agent of plague, in Neolithic farmers in Sweden, pre-dating and basal to all modern and ancient known strains of this pathogen. We investigated the history of this strain by combining phylogenetic and molecular clock analyses of the bacterial genome, detailed archaeological information, and genomic analyses from infected individuals and hundreds of ancient human samples across Eurasia. These analyses revealed that multiple and independent lineages of Y. pestis branched and expanded across Eurasia during the Neolithic decline, spreading most likely through early trade networks rather than massive human migrations. Our results are consistent with the existence of a prehistoric plague pandemic that likely contributed to the decay of Neolithic populations in Europe.
We have evolved in the interpretation of the plague from 1) a Corded Ware-driven disease, to 2) a steppe disease that was spread by Yamna and Corded Ware, and now 3) a (potentially) Trypillia-driven disease that spread to the west earlier than Yamna and Corded Ware, but probably also later east and west with both.
At least it still seems that the plague and its demographic consequences were a good reason for the expansion of Indo-Europeans and Uralians into Europe, as we thought…
Featured image, from the paper: “The predicted model of early dispersion of Y. pestis during Neolithic and Bronze Age was built by integrating phylogenetic information of Y. pestis strains from this period (Figure 1E), their divergence times (Figure 3), the geographic locations, carbon dating and genotypes of the individuals, and the archaeological record. The model suggests that early Y. pestis strains likely emerged and spread from mega-settlements in Eastern Europe (built by the Trypillia Culture) into Europe and the Eurasian steppe, most likely through human interaction networks. This was facilitated by wheeled and animal-powered transports, which are schematized in the map with red lines with arrows pointing in both senses. Our model builds upon a previous model (Andrades Valtuena et al., 2017) that proposed the spread of plague to be associated with large-scale human migrations (blue line).”
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):
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.
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.
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.
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.
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.
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. .
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).
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):
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.
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.
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.
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).
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):
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.
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.
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) .
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.
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)
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).
[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.
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.
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.
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’).
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.
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.
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.
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:
Use of natural hills as a burial marker
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
In 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.
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.
(…) 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.
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.
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.
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.
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.
✅ 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.
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).
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).
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.(…)
Background: The Eneolithic (~5,500 yrBP) site of Verteba Cave in Western Ukraine contains the largest collection of human skeletal remains associated with the archaeological Cucuteni-Tripolye Culture. Their subsistence economy is based largely on agro-pastoralism and had some of the largest and most dense settlement sites during the Middle Neolithic in all of Europe. To help understand the evolutionary history of the Tripolye people, we performed mtDNA analyses on ancient human remains excavated from several chambers within the cave.
Results: Burials at Verteba Cave are largely commingled and secondary in nature. A total of 68 individual bone specimens were analyzed. Most of these specimens were found in association with well-defined Tripolye artifacts. We determined 28 mtDNA D-Loop (368 bp) sequences and defined 8 sequence types, belonging to haplogroups H, HV, W, K, and T. These results do not suggest continuity with local pre-Eneolithic peoples, but rather complete population replacement. We constructed maximum parsimonious networks from the data and generated population genetic statistics. Nucleotide diversity (π) is low among all sequence types and our network analysis indicates highly similar mtDNA sequence types for samples in chamber G3. Using different sample sizes due to the uncertainly in number of individuals (11, 28, or 15), we found Tajima’s D statistic to vary. When all sequence types are included (11 or 28), we do not find a trend for demographic expansion (negative but not significantly different from zero); however, when only samples from Site 7 (peak occupation) are included, we find a significantly negative value, indicative of demographic expansion.
Conclusions: Our results suggest individuals buried at Verteba Cave had overall low mtDNA diversity, most likely due to increased conflict among sedentary farmers and nomadic pastoralists to the East and North. Early Farmers tend to show demographic expansion. We find different signatures of demographic expansion for the Tripolye people that may be caused by existing population structure or the spatiotemporal nature of ancient data. Regardless, peoples of the Tripolye Culture are more closely related to early European farmers and lack genetic continuity with Mesolithic hunter-gatherers or pre-Eneolithic groups in Ukraine.
Genetic finds keep supporting the long-lasting cultural and linguistic frontier that Anthony (2007) – among others – asserted existed in the North-West Pontic steppe in the Mesolithic and Neolithic, between western steppe cultures and farmers, while it disproves Kristiansen’s theories of Sredni Stog expansion in Kurgan waves with a mixture of GAC and Trypillia within the Corded Ware culture:
Previous ancient DNA studies showed that hunter-gatherers before 6,500 yrBP in Europe commonly had haplogroups U, U4, U5, and H, whereas hunter-gatherers after 6,500 yrBP in Europe had less frequency of haplogroup H than before. Haplogroups T and K appeared in hunter-gatherers only after 6,500 yrBP, indicating a degree of admixture in some places between farmers and hunter-gatherers. Farmers before and after 6,500 yrBP in Europe had haplogroups W, HV*, H, T, K, and these are also found in individuals buried at Verteba Cave. Therefore, our data point to a common ancestry with early European farmers. Our data also suggest population replacement. Mathieson et al. analyzed a number of Neolithic Ukrainian samples (petrous bone) from several sites in southern, northern, and western Ukraine, dating to ~8,500 – 6,000 yrBP, and found exclusively U (U4 and U5) mtDNA lineages. It should be noted that ‘Neolithic’ in this context does not mean the adoption of agriculture, but rather simply coinciding with a change in material culture. They also analyzed several Trypillian individuals from Verteba Cave (different samples from the those included in this study). Similar to our findings, they found a wider diversity of mtDNA lineages, including H, HV, and T2b. These data, combined with our results, appear to confirm almost complete population replacement by individuals associated with the Tripolye Culture during the Middle to Late Neolithic.
The findings also hint to potential contacts of Yamna with Usatovo as predicted by Anthony (2007), or alternatively (lacking precise dates) to contacts with Corded Ware migrants:
Trypillians were very much a distinct people who most likely displaced 1 local hunter-gatherers with little admixture. Haplogroup W was also observed in several specimens deriving from Site G3. Although we are unsure if all of these haplogroups come from a single or multiple individuals, this observation is interesting in that it is relatively rare and isolated among Neolithic samples. It has, however, been found in samples dating to the Bronze Age. In the study by Wilde et al. , they found haplogroup W present in two samples from the Early Bronze Age associated with the Yamnaya and Usatovo cultures. The Usatovo culture (~ 3500 – 2500 BC) was found in Romania, Moldova, and southern Ukraine. It was the conglomeration of Tripolye and North Pontic steppe cultures. Therefore, this individual could link the Trypillian peoples to the Usatovo peoples and perhaps to the greater Yamnaya steppe migrations during the Bronze Age that lead to the Corded Ware Culture.
On the other hand, an article written in terms of mtDNA haplogroup frequencies seems to offer too little proof of anything today. The lack of Y-DNA haplogroups and data on admixture makes their interpretations provisional, subject to change when these further data are published. Also, radiocarbon dating is only confident for individuals of one site (site 7), dated ca. 5,500 cal BP, while “other chambers in the cave are not as confidently dated”…
Many researchers have pointed to the huge “megasites” and construction of fortifications as evidence of intergroup hostilities among the Late Neolithic Tripolye archaeological culture. However, to date, very few skeletal remains have been analyzed for the types of traumatic injury that serve as direct evidence for violent conflict. In this study, we examine trauma on human remains from the Tripolye site of Verteba Cave in western Ukraine. The remains of 36 individuals, including 25 crania, were buried in the gypsum cave as secondary interments. The frequency of cranial trauma is 30-44% among the 25 crania, six males, four females and one adult of indeterminate sex displayed cranial trauma. Of the 18 total fractures, 10 were significantly large and penetrating suggesting lethal force. Over half of the trauma is located on the posterior aspect of the crania, suggesting the victims were attacked from behind. Sixteen of the fractures observed were perimortem and two were antemortem. The distribution and characteristics of the fractures suggest that some of the Tripolye individuals buried at Verteba Cave were victims of a lethal surprise attack. Resources were limited due to population growth and migration, leading to conflict over resource access. It is hypothesized that during this time of change burial in this cave aided in development of identity and ownership of the local territory.