Creationism in Crisis - Multiple Origins of Mesopotamian People

Upper Mesopotamia, the fusion center of Neolithic cultures | Gazette Hacettepe -

Adam and Eve in the Garden of Eden, Johann Wenzel Peter (1745-1829), Vatican Museum

Upper Mesopotamia, the fusion center of Neolithic cultures | Gazette Hacettepe

My last blog post dealt with how human cultures evolved by a process which, while maybe not being identical with Darwinian evolution by natural selection, is closely analogous to it, and how it reflected diverse origins in diverse populations affected by wide environmental differences across the range of human habitation.

This is in complete contrast to the narrow culture assumed in the Bible where there is no attempt to explain human cultural origins or even any awareness that it is something to be explained, just as the origin of living creatures and even the Earth itself needed to be explained, albeit with the naïve guesses of people ignorant of science and little or no understanding of biology, geology or cosmology.

This post should disturb Creationists even further because it flies in the face of anything the Bible implies about human origins. Bible literalist Creationists must believe that all humans are derived ultimately from a single couple, magically created in a 'garden' somewhere in the Middle East.

Bible scholars traditionally place this 'Garden of Eden' somewhere in Mesopotamia, near the confluence of the Tigris and Euphrates rivers, citing:

The LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. (The gold of that land is good; aromatic resin and onyx are also there.) The name of the second river is the Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates.

Genesis 2: 9-14:

The problem for Creationists is that a team of Turkish researchers from Hacettepe University and Middle East Technical University, Ankara, Turkey have just shown that the people living in that area between 10,500 and 9,500 years ago had a genetic and cultural makeup that indicates multiple origins from across the 'Fertile Crescent' and that the area was a melting pot and fusion centre, rather than an origin. This conclusion came from an analysis of the DNA extracted from the remains of 13 individuals together with cultural artifacts excavated at Çayönü Hill in the Ergani district of Diyarbakır between 8,500-7,500 BC.

Çayönü Hill, Ergani district of Diyarbakır, Iraq.

As the Hacettepe University news release explains:

Çayönü Hill was first discovered in 1963 by Halet Çambel and Robert J. Braidwood. The excavations that Prof. Dr. Çambel started systematically in 1968 were continued with a break from time to time. During the excavations conducted under the direction of Prof. Dr. Aslı Erim Özdoğan, it was determined that the first settlement in the region started approximately 12,000 years ago and that the region was inhabited until 6,000 years ago. During this long settlement, Çayönü Hill hosted different cultures. Archaeological remains show that the region has a dynamic cultural structure and that the architectural structures have changed over time. In addition, anthropological studies revealed that early examples of various modifications applied to the body, such as artificial skull shaping and trepanation, existed in this culture.

Researchers set out to understand the genetic makeup of people with this dynamic cultural structure. It is known that DNA molecules in human remains exposed to high temperatures due to climatic conditions throughout Mesopotamia are very difficult to preserve. Therefore, in ancient DNA studies carried out to date, the region was only represented by the genome of a single individual from the Boncuklu Tarla excavation site. Dr. Lecturer Füsun Özer stated that under these conditions, Çayönü individuals had a higher level of DNA preservation than expected and continued: “We scanned 33 skeletons from Çayönü Hill, dated between 10,500 and 9,500 years ago, for DNA conservation. Of these, 13 individuals had enough DNA molecules to allow genome analysis. In this region, it was surprising for us to get close to 40 percent success from such old individuals.”

This study, carried out in Upper Mesopotamia, in the northernmost part of the Fertile Crescent, the center of domestication of plants and animals, revealed that the region was a center of attraction during the Pre-Pottery Neolithic Period, and people from the surrounding geographies mingled in the region. The genetic makeup of the people of the region bears traces from the eastern and western sides of the Fertile Crescent.

The central location of Upper Mesopotamia in Southwest Asia is also reflected in the gene pool of the society. The demographic patterns of the Central Anatolian Neolithic societies in the east and west of the Fertile Crescent, represented by the Zagros Neolithic societies, appear as a mixture in this region.

Dr. Ezgi Altınışık, first-author Human-G Laboratory
Department of Anthropology
Hacettepe University, Beytepe, Ankara, Turkey.

Although genetic diversity is observed to be high, no major change is observed in the genetic structure of the population during the 1,000 years examined. Despite this, the fact that a two-year-old girl is genetically closer to the communities living on the eastern side of the Fertile Crescent reveals that people from outside came to Çayönü and could live in this village. The etching mark found on the parietal bone of this girl presents the first example of the tradition still practiced today. Prof. Dr. Yılmaz Selim Erdal, one of the research team, stated that cauterization as a treatment tool is a common practice in Anatolia, and the Çayönü example is one of the oldest examples of this practice. This specimen, with traces of infection on its inner surface, indicates that it was probably treated with a method including magical-ritual application in order to eliminate the negativities caused by the infection. Erdal stated that, together with the trepanation sample found in Çayönü, these data indicate that Mesopotamia had a very dynamic and somewhat complex cultural dynamic in the Neolithic Age.

Another important finding from the study was to determine kinship relationships in Early Neolithic communities. In the Early Neolithic Period, it was a common tradition to bury the dead in the floors of houses in and around Anatolia. The kinship analyzes [sic] revealed that the individuals buried in the same house in Çayönü were mostly close relatives. Prof. Dr. Mehmet Somel from the Department of Biological Sciences at Middle East Technical University said that they interpreted these results as the social structure of society being organized within the framework of biological kinship. It is seen that this family-centered burial tradition observed in Early Neolithic communities has changed over time, and in some settlements from the Late Neolithic period such as Çatalhöyük, social ties besides biological kinship play a role in burial in the same place.

Finally, researchers sought to analyze how Upper Mesopotamian peoples influenced surrounding communities in later periods. Archaeological studies indicated that Upper Mesopotamia culturally influenced Anatolia during the Late Neolithic period. Genetic analyzes [sic] also revealed that some of the ancestors of people who lived in Central Anatolia (Çatalhöyük) and Marmara (Barcın Höyük) 1,000 years after Çayönü came from Upper Mesopotamia. This shows that people of relatively distant geographies interact not only with the exchange of ideas from afar, but also with human movement.

Fig. 1. Spatiotemporal distribution of the samples and the population structure of Neolithic Southwest Asia.
(A) Timeline of ancient Southwest Asian individuals used in the analyses. Colored horizontal bars at the bottom represent the subperiods of the Neolithic Era in Southwest Asia. (B) The map shows EP and Neolithic populations from Southwest Asia. Shaded areas mark PPN period cultural zones (referred to as the Aceramic period in C Anatolia). (C) Çayönü building types and their approximate dates of use, considered as evidence for Çayönü’s cultural openness and ingenuity. Modified from (112). (D) The first two dimensions of the MDS plot of genetic distances. The MDS summarizes the genetic distance matrix among ancient genomes calculated as (1 − outgroup f3) values. Outgroup f3-statistics were calculated as f3(Yoruba; individual1, individual2). The labels represent the following sites: Anatolia EP: Pınarbaşı; Anatolia PPN: Boncuklu and Aşıklı Höyük; Anatolia PN: Çatalhöyük and Barcın Höyük; Levant EP: Natufian; Levant PPN: Ain’ Ghazal, Kfar HaHoresh, Motza, and Ba’ja; C Zagros N (Central Zagros Neolithic): Ganj Dareh, Tepe Abdul, and Wezmeh Cave; S Caucasus EP (South Caucasus EP): Kotias and Satsurblia. See note S5 for a definition of “Anatolia.” PPNA, Pre-pottery Neolithic A; PPNB, Pre-pottery Neolithic B; PPNC, Pre-pottery Neolithic C.

Altınışık, N. Ezgi; Kazancı, Duygu Deniz; Aydoğan, Ayça, et al. (2022)

Copyright: © 2022 The authors.
Published by American Association for the Advancement of Science.
Open access. (CC BY 4.0)

Details are given in the abstract to the team's open access paper publish in Science Advances:

Abstract

Upper Mesopotamia played a key role in the Neolithic Transition in Southwest Asia through marked innovations in symbolism, technology, and diet. We present 13 ancient genomes (c. 8500 to 7500 cal BCE) from Pre-Pottery Neolithic Çayönü in the Tigris basin together with bioarchaeological and material culture data. Our findings reveal that Çayönü was a genetically diverse population, carrying mixed ancestry from western and eastern Fertile Crescent, and that the community received immigrants. Our results further suggest that the community was organized along biological family lines. We document bodily interventions such as head shaping and cauterization among the individuals examined, reflecting Çayönü’s cultural ingenuity. Last, we identify Upper Mesopotamia as the likely source of eastern gene flow into Neolithic Anatolia, in line with material culture evidence. We hypothesize that Upper Mesopotamia’s cultural dynamism during the Neolithic Transition was the product not only of its fertile lands but also of its interregional demographic connections.

Altınışık, N. Ezgi; Kazancı, Duygu Deniz; Aydoğan, Ayça, et al. (2022) A genomic snapshot of demographic and cultural dynamism in Upper Mesopotamia during the Neolithic Transition
Science Advances; 8(44), eabo3609. DOI: 10.1126/sciadv.abo3609

Copyright: © 2022 The authors.
Published by American Association for the Advancement of Science. Open access
Reprinted under a Creative Commons Attribution 4.0 International license (CC BY 4.0)

It probably wasn't the intention of the researchers to refute the Bible so comprehensively, yet they did so, simply by revealing the truth, as is so often the case with scientific discoveries.

Not only was there never a founding couple (as though that idea ever carried any merit) but the people in the area at the time in which the tale was set had multiple origins from much earlier populations and cultures. Of course, the Bible's authors were entirely ignorant of the facts and the evolutionary history of the people about whom they wrote, and simply made up stories to explain the unknown - and of course, as with so much else, got it hopelessly wrong.

And of course, without Adam and Eve, there was no original sin, no need for salvation and redemption and no need for Jesus, and yet the hideous superstition of vicarious redemption through a human blood sacrifice, and the need to be reconciled with an irascible god to avoid eternal torture, is still used by parasitic priests and imams to control and terrorise ignorant and superstitious people and to justify their demand to be allowed to make laws governing the rest of us and run society in their interest.

Religion teaches us not the think.
Science teaches us how to think. Tweet

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The Old Dead Gods of Wiltshire are Still Hiding Their Secrets

Stonehenge at dawn

Photograph: Chris Gorman/Getty Images

How science is uncovering the secrets of Stonehenge | Heritage | The Guardian

Rosa's Laws of Theodynamics.

First Law of Theodynamics

Gods can be created out of nothing and will disappear without trace.
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Third Law of Theodynamics

Gods disappear completely when the number of believers in them reaches zero.
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The vast complex of Late Bronze/Early Iron Age monuments, burial chambers and earthworks on Salisbury Plain, in central southern England about which I've written before, continue to remind us how, when a religion and its god(s) disappear into the mists of time and no-one remembers them, unlike a science could be, they cannot be reconstructed from real-world sources, because they were never founded on real-world sources in the first place. They arose entirely in the imaginations of people who lacked the scientific method to discover the truth about the world about them.

But to their believers, as we can see by the evidence of the resources they devoted to them, they would have been no less important and no less 'proven' than are the modern gods of present days religions. The evidence for them would have been 'all around them'. It would have been in the 'design' of trees, sunsets and flowers and in the way they always answered prayers like ensuring the sun rose in the morning and the crops continued to grow in the fields, and when they failed this was proof of the failure of their followers to pray hard enough or to believe with enough faith or not having performed the required ritual correctly, or because the god(s) said no, for reasons which could only be guessed at.

How Religion Keeps the Poor Poor.

Religious belief really does seem to draw the sting of poverty | The Economist

The problem with religion is that it teaches poor people to accept their 'place' in society and not to aspire to something better. This is the obvious conclusion to be drawn from a piece of research carried our recently by a group of sociologists and psychologists led by Jana B. Berkessel of the Mannheim Centre for European Social Research, University of Mannheim, Mannheim, Germany.

The team found that, contrary to accepted ideas, people with a low socioeconomic status (SES) in a developed country carry a higher psychological burden than their counterparts in developing countries. The assumption had been that the psychological burden would ease as society developed and became more prosperous. However the research showed that there was an inverse relationship between the psychological burden of SES and the religiosity of the society and there was a similar relationship between religiosity and economic development.

In other words, as society develops economically, so religiosity falls, removing the religious norms that ease the burden of low SES.

This conclusion came as a result of statistical analysis of three surveys covering 3.3 million people in 156 countries.

This teaching to accept your place is not confined to Christianity either but can be found in almost all major religions. The team say:

Among the religious norms that enable cultural groups to thrive is a set relevant for SES. That set eases the burden of lower SES (“The poor are admitted into Paradise before the rich, by five hundred years;” Vol. 5, Book 37, Hadith 4261, The Qur’an; “For those who are poor and destitute; May I turn into all things they could need;” Ch. 3, Verse 10, Bodhisattvacharyavatara) and it does so in part by casting a bad light on higher SES [“It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God;” Matthew 19:24, The Bible, “The demoniac person thinks: So much wealth do I have today, and I will gain more;” Ch. 16, Verse 13, Bhagavad-Gita (16, 29)]

Their open access paper is published in PNAS:

Significance
According to a fundamental assumption in the social sciences, the burden of lower socioeconomic status (SES) is more severe in developing nations. In contrast to this assumption, recent research has shown that the burden of lower SES is less—not more—severe in developing nations. In three large-scale global data sets, we show that national religiosity can explain this puzzling finding. Developing nations are more religious, and most world religions uphold norms that, in part, function to ease the burden of lower SES and to cast a bad light on higher SES. In times of declining religiosity, this finding is a call to scientists and policymakers to monitor the increasingly harmful effects of lower SES and its far-reaching social consequences.

Abstract
Lower socioeconomic status (SES) harms psychological well-being, an effect responsible for widespread human suffering. This effect has long been assumed to weaken as nations develop economically. Recent evidence, however, has contradicted this fundamental assumption, finding instead that the psychological burden of lower SES is even greater in developed nations than in developing ones. That evidence has elicited consternation because it suggests that economic development is no cure for the psychological burden of lower SES. So, why is that burden greatest in developed nations? Here, we test whether national religiosity can explain this puzzle. National religiosity is particularly low in developed nations. Consequently, developed nations lack religious norms that may ease the burden of lower SES. Drawing on three different data sets of 1,567,204, 1,493,207, and 274,393 people across 156, 85, and 92 nations, we show that low levels of national religiosity can account for the greater burden of lower SES in developed nations. This finding suggests that, as national religiosity continues to decline, lower SES will become increasingly harmful for well-being—a societal change that is socially consequential and demands political attention.

Berkessel, Jana B.; Gebauer, Jochen E.; Joshanloo, Mohsen; Bleidorn, Wiebke; Rentfrow, Peter J.; Potter, Jeff; Gosling, Samuel D.
National religiosity eases the psychological burden of poverty
Proceedings of the National Academy of Sciences Sep 2021, 118 (39) e2103913118; DOI: 10.1073/pnas.2103913118

Copyright: © 2012 The authors. Published by the National Academy of Sciences.
Open access Reprinted under a Creative Commons Attribution 4.0 International license (CC BY 4.0)

It looks as though both Seneca and Napoleon were right in that religion is used by the ruling class to keep the poor happy and contented so they never aspire to anything better. The priesthoods are complicit in this deception in return for protection and special status within the state.

This much was evident in the repose of religions to a Pew Research forecast a few years ago that support for religions will grow in coming years as the populations of third-world and developing countries is set to increase. They were jubilant at the though that the number of poor people in the world was going to increase and that they would benefit from this growth, part of which, with their teachings against contraception and family planning and for female subservience, they were responsible for.

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Refuting Creationism - Modern Humans Were Not the Only Aesthetic Species

Flowstone formation in the Sala de las Estrellas at Cueva de Ardales (Malaga, Andalusia), with the traces of red pigment.

© João Zilhão, ICREA

Neanderthals indeed painted Andalusia’s Cueva de Ardales | CNRS

One of the evidence-free claims Creationism is forced into by virtue of dogma, is that modern humans are unique in several ways that sets them apart from the rest of the animal kingdom, as some sort of special creation; namely, sentience and self-awareness, aesthetic appreciation, and a sense of moral obligation.

However, the notion that we alone have self-awareness and are thus the only sentient species has long been discounted by animal behaviourists by demonstrating self-awareness and even complex puzzle-solving behaviour in many other, even non-mammalian, species such as octopuses, bees and several birds. But there has been an on-going debate in anthropology about exactly when aesthetic appreciation (or in lay terms, artistic appreciation and symbolism) first arose in the hominins. Until now, there were precious little evidence that anyone other than modern humans ever used symbolism and colour in any deliberate, representational way.

Now, however, a team of international scientists, including researchers from the French Centre National de la Recherche Scientifique (CNRS) have shown that red ochre pigments on stalactites in a cave in Andalucia, Spain, were taken there and applied deliberately on multiple occasions, at a time when only Neanderthals were present in Europe. As though, over a period of several thousand years, the site had special significance and needed regular restoration, indicating a long oral tradition lasting for a very long time.

The press release from CNRC explains:

Psychological Profile of a Violent Evangelical Trumpanzee

Violent insurrection at the Capitol, Washington DC, 6 Jan, 2021

Psychological ‘signature’ for the extremist mind uncovered | University of Cambridge News

A combined group of psychologists from Cambridge University, UK and Stanford University, CA, USA have mapped the underlying "psychological signature" that predisposes people to hold extreme social, political or religious views and be prepared to support violence as a means to enforce their views on others, such as we saw in the attempted coup d’état in January by evangelical Christian Trumpanzee cultists.

How the Frontier Mentality Evolved

Man in a cowboy hat atop Humphreys Peak in Arizona, US

Credit: Todd Diemer

‘Wild West’ mentality lingers in US mountain regions | University of Cambridge

The American 'Frontier' mentality, closely associated with fundamentalist religiosity and Creationism, evolved by a classic Darwinian 'advancing wave' process, according to research by a team from Cambridge University and published yesterday in Nature Human Behaviour.

The team were looking specifically at a possible correlation between a personality type that fits with 'frontier settlement theory' and topography (elevation in relation to the surrounding region).

Is This Why Evangelicals Support Trump?

Study links attraction to ‘tyrannical’ leaders to dysfunctional family dynamics | SF State News.

One of the great mysteries of recent years is why apparently devout American evangelical Christians supported the very unChristian Donald Trump in such large numbers.

The answer may be in the finding by San Francisco State University Assistant Professor of Management, Dayna Herbert Walker, that there is a connection between a person's childhood family environment and the types of leaders they are drawn to as grown ups. Walker and his colleagues noticed, from an analysis of data from the Fullerton Longitudinal Study that there was a correlation between those who, as adolescents reported a high level of conflict at home and those who later identified socially undesirable traits as ideal leadership qualities.

Civilising the Uncivilised with Humanism

Sudanese women campaigning for reforms

Sudan scraps apostasy law and alcohol ban for non-Muslims - BBC News

Good news that under Sudan's new 'reforming' Prime Minister Abdalla Hamdok, Sudan is abolishing many of the old Islamic fundamentalist laws of the ousted former president, Omar al-Bashir, who was ousted by a coup following street protests. Sudan is now governed by a council which includes military officers who staged the coup.

What is striking is how the laws being abolished are being replaced by more humanitarian, even Humanist laws such as one might expect to find in a modernt civilised state.

Unlike Fundamentalists, Chimps Can Tell Right From Wrong.

Chimpanzees’ Bystander Reactions to Infanticide | Human Nature

Unlike fundamentalist Christians, who proudly boast that they have to use their holy book to understand what's right and what's wrong, and so bizarrely claim to be more moral than people who don't need a handbook, it seems even chimpanzees understand the difference, either instinctively or through culturally-inherited memes. Ironically, this indicates that this ability may even have been present in the last common ancestor shared by chimpanzees and humans.

This was the conclusion of a team from the University of Zurich, Switzerland, who allowed chimpanzees to