Neanderthals, Jews and The First Americans

Neanderthals, Jews and The First Americans

Edited by Jonathan D. Kantrowitz

Published by Tsadek Press

Copyright, Jonathan Kantrowitz 2014

8.5 x 11, 104 pages

$10.95


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This book offers fascinating research reports on the background and genetic history of three groups of people with ancient origins  but, each in its own way, with an impact on our society today.

Topics Covered:

Neanderthals

Introduction                                                          
Neanderthals and Human Evolution                    
Appearance and Behavior                                       
Neanderthal Genes                                                 

Earliest Humans in Europe                                    

Interaction with Homo Sapiens                             

Extinction                                                                 

Jews

 Khazars                                                                 
Ashkenazi Jews                                                       
Sephardic Jews                                                        

Jews from North Africa                                          

All Jews                                                                    

Pashtuns                                                                   

Druze                                                                        

First Americans

Where They Came From                                        

When They Came                                                   

How They Lived                                                       

Who Are Their Descendants?                                

Life Before Columbus                                            

South America                                                         

Sample reports:

New Method Confirms Humans and Neandertals Interbred

Technical objections to the idea that Neandertals interbred with the ancestors of Eurasians have been overcome, thanks to a genome analysis method described in the April 2014 issue of the journal GENETICS. The technique can more confidently detect the genetic signatures of interbreeding than previous approaches and will be useful for evolutionary studies of other ancient or rare DNA samples.

“Our approach can distinguish between two subtly different scenarios that could explain the genetic similarities shared by Neandertals and modern humans from Europe and Asia,” said study co-author Konrad Lohse, a population geneticist at the University of Edinburgh.

The first scenario is that Neandertals occasionally interbred with modern humans after they migrated out of Africa. The alternative scenario is that the humans who left Africa evolved from the same ancestral subpopulation that had previously given rise to the Neandertals.

Many researchers argue the interbreeding scenario is more likely, because it fits the genetic patterns seen in studies that compared genomes from many modern humans. But the new approach completely rules out the alternative scenario without requiring all the extra data, by using only the information from one genome each of several types: Neandertal, European/Asian, African and chimpanzee.

The same method will be useful in other studies of interbreeding where limited samples are available. “Because the method makes maximum use of the information contained in individual genomes, it is particularly exciting for revealing the history of species that are rare or extinct,” said Lohse. In fact, the authors originally developed the method while studying the history of insect populations in Europe and island species of pigs in South East Asia, some of which are extremely rare.

Lohse cautions against reading too much into the fact that the new method estimates a slightly higher genetic contribution of Neandertals to modern humans than previous studies. Estimating this contribution is complex and is likely to vary slightly between different approaches.

“This work is important because it closes a hole in the argument about whether Neandertals interbred with humans. And the method can be applied to understanding the evolutionary history of other organisms, including endangered species,” said Mark Johnston, Editor-in-Chief of the journal GENETICS.

 

Jews

Khazars

 

Did the Khazars convert to Judaism? New research says 'no'

Did the Khazars convert to Judaism? The view that some or all Khazars, a central Asian people, became Jews during the ninth or tenth century is widely accepted. But following an exhaustive analysis of the evidence, Hebrew University of Jerusalem researcher Prof. Shaul Stampfer has concluded that such a conversion, "while a splendid story," never took place.

Prof. Shaul Stampfer is the Rabbi Edward Sandrow Professor of Soviet and East European Jewry, in the department of the History of the Jewish People at the Hebrew University's Mandel Institute of Jewish Studies. The research has just been published in the Jewish Social Studies journal, Vol. 19, No. 3 (online at http://bit.ly/khazars).

From roughly the seventh to tenth centuries, the Khazars ruled an empire spanning the steppes between the Caspian and Black Seas. Not much is known about Khazar culture and society: they did not leave a literary heritage and the archaeological finds have been meager. The Khazar Empire was overrun by Svyatoslav of Kiev around the year 969, and little was heard from the Khazars after. Yet a widely held belief that the Khazars or their leaders at some point converted to Judaism persists.

Reports about the Jewishness of the Khazars first appeared in Muslim works in the late ninth century and in two Hebrew accounts in the tenth century. The story reached a wider audience when the Jewish thinker and poet Yehudah Halevi used it as a frame for his book The Kuzari.

Little attention was given to the issue in subsequent centuries, but a key collection of Hebrew sources on the Khazars appeared in 1932 followed by a little-known six-volume history of the Khazars written by the Ukrainian scholar Ahatanhel Krymskyi. Henri Gregoire published skeptical critiques of the sources, but in 1954 Douglas Morton Dunlop brought the topic into the mainstream of accepted historical scholarship with The History of the Jewish Khazars.

Arthur Koestler's best-selling The Thirteenth Tribe (1976) brought the tale to the attention of wider Western audiences, arguing that East European Ashkenazi Jewry was largely of Khazar origin. Many studies have followed, and the story has also garnered considerable non-academic attention; for example, Shlomo Sand's 2009 bestseller, The Invention of the Jewish People, advanced the thesis that the Khazars became Jews and much of East European Jewry was descended from the Khazars. But despite all the interest, there was no systematic critique of the evidence for the conversion claim other than a stimulating but very brief and limited paper by Moshe Gil of Tel Aviv University.

Stampfer notes that scholars who have contributed to the subject based their arguments on a limited corpus of textual and numismatic evidence. Physical evidence is lacking: archaeologists excavating in Khazar lands have found almost no artifacts or grave stones displaying distinctly Jewish symbols. He also reviews various key pieces of evidence that have been cited in relation to the conversion story, including historical and geographical accounts, as well as documentary evidence. Among the key artifacts are an apparent exchange of letters between the Spanish Jewish leader Hasdai ibn Shaprut and Joseph, king of the Khazars; an apparent historical account of the Khazars, often called the Cambridge Document or the Schechter Document; various descriptions by historians writing in Arabic; and many others.

Taken together, Stampfer says, these sources offer a cacophony of distortions, contradictions, vested interests, and anomalies in some areas, and nothing but silence in others. A careful examination of the sources shows that some are falsely attributed to their alleged authors, and others are of questionable reliability and not convincing. Many of the most reliable contemporary texts, such as the detailed report of Sallam the Interpreter, who was sent by Caliph al-Wathiq in 842 to search for the mythical Alexander's wall; and a letter of the patriarch of Constantinople, Nicholas, written around 914 that mentions the Khazars, say nothing about their conversion.

Citing the lack of any reliable source for the conversion story, and the lack of credible explanations for sources that suggest otherwise or are inexplicably silent, Stampfer concludes that the simplest and most convincing answer is that the Khazar conversion is a legend with no factual basis. There never was a conversion of a Khazar king or of the Khazar elite, he says.

Years of research went into this paper, and Stampfer ruefully noted that "Most of my research until now has been to discover and clarify what happened in the past. I had no idea how difficult and challenging it would be to prove that something did not happen."

In terms of its historical implications, Stampfer says the lack of a credible basis for the conversion story means that many pages of Jewish, Russian and Khazar history have to be rewritten. If there never was a conversion, issues such as Jewish influence on early Russia and ethnic contact must be reconsidered.

Stampfer describes the persistence of the Khazar conversion legend as a fascinating application of Thomas Kuhn's thesis on scientific revolution to historical research. Kuhn points out the reluctance of researchers to abandon familiar paradigms even in the face of anomalies, instead coming up with explanations that, though contrived, do not require abandoning familiar thought structures. It is only when "too many" anomalies accumulate that it is possible to develop a totally different paradigm -- such as a claim that the Khazar conversion never took place.

Stampfer concludes, "We must admit that sober studies by historians do not always make for great reading, and that the story of a Khazar king who became a pious and believing Jew was a splendid story." However, in his opinion, "There are many reasons why it is useful and necessary to distinguish between fact and fiction -- and this is one more such case."

New study sheds light on the origin of the European Jewish population

Despite being one of the most genetically analysed groups, the origin of European Jews has remained obscure. However, a new study published)in the journal Genome Biology and Evolution by Dr Eran Elhaik, a geneticist at the Johns Hopkins School of Public Health, argues that the European Jewish genome is a mosaic of Caucasus, European, and Semitic ancestries, setting to rest previous contradictory reports of Jewish ancestry. Elhaik's findings strongly support the Khazarian Hypothesis, as opposed to the Rhineland Hypothesis, of European Jewish origins. This could have a major impact on the ways in which scientists study genetic disorders within the population.

The Rhineland Hypothesis has been the favoured explanation for the origins of present-day European Jews, until now. In this scenario Jews descended from Israelite-Canaanite tribes left the Holy Land for Europe in the 7th century, following the Muslim conquest of Palestine. Then, in the beginning of the 15th century, a group of approximately 50,000 left Germany, the Rhineland, for the east. There they maintained high endogamy, and despite wars, persecution, disease, plagues, and economic hardships, their population expanded rapidly to around 8 million in the 20th century. Due to the implausibility of such an event, this rapid expansion was explained by Prof Harry Ostrer, Dr Gil Atzmon, and colleagues as a miracle. Under the Rhineland Hypothesis, European Jews would be very similar to each other and would have a predominant Middle Eastern ancestry.

The rival explanation, the Khazarian Hypothesis, states that the Jewish-convert Khazars – a confederation of Turkic, Iranian, and Mongol tribes who lived in what is now Southern Russia, north of Georgia and east of Ukraine, and who converted to Judaism between the 7th and 9th centuries – along with groups of Mesopotamian and Greco-Roman Jews, formed the basis of eastern Europe's Jewish population when they fled eastward, following the collapse of their empire in the 13th century. European Jews are thus expected to exhibit heterogeneity between different communities. While there is no doubt that the Judeo-Khazars fled into Eastern Europe and contributed to the establishment of Eastern European Jewry, argument has revolved around the magnitude of that contribution.

Dr Elhaik's paper, 'The missing link of Jewish European ancestry: contrasting the Rhineland and the Khazarian Hypotheses', examined a comprehensive dataset of 1,287 unrelated individuals of 8 Jewish and 74 non-Jewish populations genotyped over 531,315 autosomal single nucleotide polymorphisms (SNPs). This was data published by Doron Behar and colleagues in 2010, which Elhaik used to calculate seven measures of ancestry, relatedness, admixture, allele sharing distances, geographical origins, and migration patterns. These identified the Caucasus-Near Eastern and European ancestral signatures in the European Jews' genome along with a smaller, but substantial Middle Eastern genome.

The results were consistent in depicting a Caucasus ancestry for all European Jews. The analysis showed a tight genetic relationship between European Jews and Caucasus populations and pinpointed the biogeographic origin of the European Jews to the south of Khazaria, 560 kilometers from Samandar –Khazaria's capital city. Further analyses yielded a complex multi-ethnical ancestry with a slightly dominant Caucasus -Near Eastern, large South European and Middle Eastern ancestries, and a minor Eastern European contribution.

Dr Elhaik writes, "The most parsimonious explanation for our findings is that Eastern European Jews are of Judeo-Khazarian ancestry forged over many centuries in the Caucasus. Jewish presence in the Caucasus and later Khazaria was recorded as early as the late centuries BCE and reinforced due to the increase in trade along the Silk Road, the decline of Judah (1st-7th centuries), and the rise of Christianity and Islam. Greco-Roman and Mesopotamian Jews gravitating toward Khazaria were also common in the early centuries and their migrations were intensified following the Khazars' conversion to Judaism… The religious conversion of the Khazars encompassed most of the Empire's citizens and subordinate tribes and lasted for the next 400 years until the invasion of the Mongols. At the final collapse of their empire in the 13th century, many of the Judeo-Khazars fled to Eastern Europe and later migrated to Central Europe and admixed with the neighbouring populations."

Dr Elhaik's findings consolidate, otherwise conflicting results describing high heterogeneity among Jewish communities and relatedness to Middle Eastern, Southern European, and Caucasus populations that are not explained under the Rhineland Hypothesis. Although Dr Elhaik's study linked European Jews to the Khazars, there are still questions to be answered. How substantial is the Iranian ancestry in modern day Jews? Since Eastern European Jews arrived from the Caucasus, where did Central and Western European Jews come from? If there was no mass migration out of Palestine at the 7th century, what happened to the ancient Judeans?

And crucially for Dr Elhaik, how would these new findings affect disease studies on Jews and Eurasian populations?

"Epidemiologists studying genetic disorders are constantly struggling with questions regarding ancestry, heterogeneity, and how to account for them," he says. "I hope this work will open up a new era in genetic studies where population stratification will be used more correctly."

The Lost Capital of the (Jewish) Khazars

A Russian archaeologist says he has found the lost capital of the Khazars, a powerful nation that adopted Judaism as its official religion more than 1,000 years ago, only to disappear leaving little trace of its culture.

Dmitry Vasilyev, a professor at Astrakhan State University, said his nine-year excavation near the Caspian Sea has finally unearthed the foundations of a triangular fortress of flamed brick, along with modest yurt-shaped dwellings, and he believes these are part of what was once Itil, the Khazar capital.

By law Khazars could use flamed bricks only in the capital, Vasilyev said. The general location of the city on the Silk Road was confirmed in medieval chronicles by Arab, Jewish and European authors.

"The discovery of the capital of Eastern Europe's first feudal state is of great significance," he told The Associated Press. "We should view it as part of Russian history."

Kevin Brook, the American author of "The Jews of Khazaria," e-mailed Wednesday that he has followed the Itil dig over the years, and even though it has yielded no Jewish artifacts, "Now I'm as confident as the archaeological team is that they've truly found the long-lost city,

The Khazars were a Turkic tribe that roamed the steppes from Northern China to the Black Sea. Between the 7th and 10th centuries they conquered huge swaths of what is now southern Russia and Ukraine, the Caucasus Mountains and Central Asia as far as the Aral Sea.

Itil, about 800 miles south of Moscow, had a population of up to 60,000 and occupied 0.8 square miles of marshy plains southwest of the Russian Caspian Sea port of Astrakhan, Vasilyev said.

It lay at a major junction of the Silk Road, the trade route between Europe and China, which "helped Khazars amass giant profits," he said.

The Khazar empire was once a regional superpower, and Vasilyev said his team has found "luxurious collections" of well-preserved ceramics that help identify cultural ties of the Khazar state with Europe, the Byzantine Empire and even Northern Africa. They also found armor, wooden kitchenware, glass lamps and cups, jewelry and vessels for transporting precious balms dating back to the eighth and ninth centuries, he said.

But a scholar in Israel, while calling the excavations interesting, said the challenge was to find Khazar inscriptions.

"If they found a few buildings, or remains of buildings, that's interesting but does not make a big difference," said Dr. Simon Kraiz, an expert on Eastern European Jewry at Haifa University. "If they found Khazar writings, that would be very important."

Vasilyev says no Jewish artifacts have been found at the site, and in general, most of what is known about the Khazars comes from chroniclers from other, sometimes competing cultures and empires.

"We know a lot about them, and yet we know almost nothing: Jews wrote about them, and so did Russians, Georgians, and Armenians, to name a few," said Kraiz. "But from the Khazars themselves we have nearly nothing."

The Khazars' ruling dynasty and nobility converted to Judaism sometime in the 8th or 9th centuries. Vasilyev said the limited number of Jewish religious artifacts such as mezuzas and Stars of David found at other Khazar sites prove that ordinary Khazars preferred traditional beliefs such as shamanism, or newly introduced religions including Islam.

Yevgeny Satanovsky, director of the Middle Eastern Institute in Moscow, said he believes the Khazar elite chose Judaism out of political expediency — to remain independent of neighboring Muslim and Christian states. "They embraced Judaism because they wanted to remain neutral, like Switzerland these days," he said.

In particular, he said, the Khazars opposed the Arab advance into the Caucasus Mountains and were instrumental in containing a Muslim push toward eastern Europe. He compared their role in eastern Europe to that of the French knights who defeated Arab forces at the Battle of Tours in France in 732.

The Khazars succeeded in holding off the Arabs, but a young, expanding Russian state vanquished the Khazar empire in the late 10th century. Medieval Russian epic poems mention Russian warriors fighting the "Jewish Giant."

"In many ways, Russia is a successor of the Khazar state," Vasilyev said.

He said his dig revealed traces of a large fire that was probably caused by the Russian conquest. He said Itil was rebuilt following the fall of the Khazar empire, when ethnic Khazars were slowly assimilated by Turkic-speaking tribes, Tatars and Mongols, who inhabited the city until it was flooded by the rising Caspian Sea around the 14th century.

The study of the Khazar empire was discouraged in the Soviet Union. The dictator Josef Stalin, in particular, detested the idea that a Jewish empire had come before Russia's own. He ordered references to Khazar history removed from textbooks because they "disproved his theory of Russian statehood," Satanovsky said.

Only now are Russian scholars free to explore Khazar culture. The Itil excavations have been sponsored by the Russian-Jewish Congress, a nonprofit organization that supports cultural projects in Russia.

"Khazar studies are just beginning," Satanovsky said.