The Okunevo had a rather complex ancestry for their time with the IE Afanasievo from Yamnaya, the Baikal Early neolithic type, another Altai contribution with ANE& Paleosiberian. This makes us think that their unprecedented iconography indeed had connection with that of some
"First Americans". The Okunevo are so strange & alluring that we often wonder what it might have been in their midst. What language did they speak? Did they retain an early branching IE tongue of their Yamnaya ancestors or had they shifted to a Paleo-Siberia or Altaic one? We
suspect it was IE but with major cultural influences of these more eastern groups. The Ancient North Asia represented by the Devil' Cave hunter/gatherers has spread far & wide probably overruning the continental Jomon early on. If one really wanted an Altaic monophyly, one could
one possibility would be descendants of an ancient ANA group. Remain skeptical of anything thing like that but putting it out there.

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More from @blog_supplement

Feb 5
षट्पाद-तन्त्री-मधुराभिधानम्
प्लवङ्गम् उदीरित-कण्ठ-तालम् ।
आविष्कृतम् मेघ-मृदङ्ग-नादैः
वनेषु सङ्गीतम् इव प्रवृत्तम् ॥
The sweet sounds of the six-legged string musicians,
the frogs croaking the rhythms with their throats,
revealed through the मृदङ्ग of the clouds,
It is as if an orchestra has commenced in the forest.
स्वनैर् घनानाम् प्लवगाः प्रबुद्धा
विहाय निद्रां चिर-संनिरुद्धाम् ।
अनेक-रूपाऽऽकृति-वर्ण-नादा
नवाम्बु-धाराऽभिहता नदन्ति ॥
By the sounds of the dense clouds, the frogs are awakened,
casting off the confinement of their long hibernation,
of many sizes, shapes, colors & calls,
Read 6 tweets
Jan 28
The late Littauer had remarked in her landmark review of chariot petroglyphs: "One cannot help wondering if, no matter what other ends it may eventually have served, this type of rendering of a vehicle was not first suggested to the artist by looking down into a tomb...
The petroglyphs she was talking about are from the Poltavka-Sintashta-Andronovo horizons & zones influenced by them. The tombs she was referring to re the chariot burials that appear in the Sintashta horizon & continue to the steppe-I-Ir influenced Shang age of what became China
The chariot burial is that drawn by von Dewall in from Shang age burial. Thus, it seems that ratha-s depicted in Mongolian steppe are from a time when instead of an actual burial the deceased ratheShTha was commemorated by a petroglyph that resembled the original chariot burial
Read 13 tweets
Jan 27
1 of the enduring mysteries of Bronze Age Mongolia is the Bayan Olgy complex with humanoid figures with insect antennae & wings(?)
While its genetics emains unknown to me Sintashta, Yamnaya, BMAC derived ancestries have been found in the general vicinity in the period. The ibex
figure is over a thousand years later in the tamgha of the Ashina clan of the Turkic Khaghanate. There are also depictions of both skiers & horsemen.
To the south of this region Andronovan chariots riding among herds of deer are depicted
Read 10 tweets
Jan 26
A f3-statistic network for selected Eurasians with an emphasis on the Turkic & Mongolic groups. The Munkh Khairkhan culture folks from around 1800-1900 BCE show very Mongolian ancestry while being contemporary to Sintashta-derived populations in the vicinity. While Arkhangai had Image
Sintashta successor groups well into the Hunnic age. At least one Munkh Khairkhan shows signs of small IE-derived admixture though the original authors did not report it. That shows up as the edges to Chemurchek & Arkhangai from the 1st Hun (Xiongnu) Khaghanate.
The Munkh Khairkhan culture in Mongolia from ~1800-1900 BCE is characterized by a barrow that might have housed 1 or more human remains that was shaped quite like the dakShiNAgni altar of the H. Image
Read 5 tweets
Jan 22
Invocation of nAga-s for rain-inducing rituals is common in the bauddha world & in early shaiva rituals like that preserved in the jayadrathayAmala. However, later it became muted or entirely lost in the H world while continuing in the saugatan sphere. 1 of the earliest surviving
nAga rites for rain-making in the bauddha world is that deploying a mantra known as the mUlamantra. The ritual is said to involve pratiShTha of an image of a nAga followed by the ritual performed by a vidyAdhara for weather control -rain or its modulation in case of an excess.
The roots of the rain-making ritual are mysterious but we posit that they originate from the "water" incantations to ahi budhnya mentioned in the RV itself & also metaphorically but indicated in the taittirIya saMhitA.
nU rodasI ahinA budhnyena
stuvIta devI apyebhir iShTaiH |
Read 5 tweets
Jan 22
sUkta RV 7.34 is replete with riddles similar to the sUkta of father manu from maNDala 8. We believe the deities riddled in the below R^ik-s are marut-s
uta na eShu nR^iShu shravo dhuH
pra rAye yantu shardhanto aryaH ||
tapanti shatruM svar Na bhUmA
mahAsenAso amebhir eShAm ||
If so, it would present the epithet mahAsena (here in plural) shared with skanda in the singular.
The word mahAsena is a hapax in the R^igveda & practically a hapax across the core vaidika texts (barring the late insertion, the taittirIya AraNyaka skanda-gAyatrI). However, in the mahAbharata it occurs 38 times. The vast majority of occurrences are as an epithet of skanda
Read 4 tweets

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