In a remarkable discovery that adds depth to our understanding of Neolithic societies, archaeologists have uncovered a burial site in southeastern Turkey that may indicate early forms of shamanism, dating back approximately 12,000 years. The unearthing of this grave at Çemka Höyük, a site located near the Tigris River, points to a complex relationship between early humans and their environment, particularly regarding the symbolic use of animal remains during burial rituals.
The excavation of the burial took place in 2019, but recent studies have brought new insights into the significance of the find. According to Ergül Kodaş from Mardin Artuklu University, who leads the research team, the grave contained the remains of a woman believed to be between 25 and 30 years old at the time of her death. What makes this burial particularly intriguing is the array of animal bones found interred alongside her, including the skull of an aurochs, a precursor to modern cattle, as well as bones from a small ruminant, a partridge, a canid, and a marten. The presence of these diverse animal remains raises questions about the cultural and spiritual practices of the time.
In their research, published in the journal L'Anthropologie, Kodaş and his colleagues hypothesize that the burial practices suggest this woman may have been a shaman or connected to shamanistic practices of her community. During the timeframe of the burial—around 9300 B.C. as part of the Pre-Pottery Neolithic A (PPNA) culture—the inhabitants of Çemka Höyük were transitioning from a nomadic lifestyle to the establishment of settled communities. Despite being hunter-gatherers who had not yet domesticated animals, the careful placement of the aurochs skull and the other animals indicates a deeper ritualistic significance, possibly symbolizing a link to the spirit world.
The burial site, which was located beneath a mud-constructed building, held some features that stand out from typical graves of the era. For instance, not only was the body covered by a large slab of limestone—a rarity in that historical context—but the arrangement of animal bones suggests that the community may have viewed the woman as possessing a special status. According to Kodaş, the presence of animal remains in her grave points to possible symbolic relationships between her and the animals that surrounded her, highlighting the transition from a purely subsistence lifestyle to one infused with ritual significance.
Within the context of her burial, some scholars have raised the possibility that the animals interred with her might have served as guardians of her spirit or as offerings meant to appease forces that would ensure her transition to the afterlife. Such burial practices differ significantly from contemporary burials — the graves of others found at Çemka Höyük did not share the same ritual complexity or significance.
Bill Finlayson, an archaeologist from the University of Oxford, points out the complexities around the term “shaman.” While shamanistic practices can be traced back to various ancient cultures, using the term in this context can be tricky. Finlayson suggests that we might not be fully capturing the woman’s role with our modern understanding of shamanism shaped by Siberian indigenous practices, emphasizing that this woman was possibly a unique figure within her community with distinct abilities or knowledge.
The burial at Çemka Höyük adds to the growing understanding of shamanism's role in early human societies, particularly in the context of shifting cultural practices during the Neolithic period. Scholars like Steve Mithen from the University of Reading believe that the social dynamics of the PPNA period may have elevated individuals who could bridge the human and spiritual worlds, especially in times of environmental uncertainty and societal change. As people began to experiment with agriculture and herding, the need for spiritual guidance could have surged, signaling an increase in shamanic practices.
The continued excavation of such Neolithic sites in Turkey is revealing more about the lives of these ancient people, including their rituals and societal structures. The significance of ritual belief in the evolution of complex societies from hunter-gatherer groups is a focus of much ongoing research. Thomas Levy from the University of California San Diego notes that discoveries like those at Çemka Höyük wipe the clean slate of assumptions about early humans, showing that women had significant roles in these communities and emphasizing the need for a broader view of how gender operated in these early settled societies.
Excavations at Çemka Höyük not only shed light on the spiritual practices of a long-lost period but also help contextualize similar findings at other significant archaeological sites, such as Göbekli Tepe. The monumental structures at Göbekli Tepe, recognized for their intricate pillars and carvings, serve as reminders that early human societies engaged in complex social and spiritual practices long before agriculture became a dominant lifestyle. Their interconnectedness suggests that as humans settled into more permanent communities, their cultural and spiritual lives became more intertwined with their environment, leading to new forms of worship and ritual.
The story of this burial is more than an archaeological finding; it is a glimpse into the spiritual landscape of a time when humans began to navigate their relationship with the natural world, aided by rituals that underscored life, death, and everything that lay in between. As researchers continue to uncover these hidden chapters of human history, they simultaneously reshape our understanding of who we are today.
