The Dot of Noah’s-Darwin’s: the Ark, evolution, totemism and interspecific wars. Correspondence with anthropological journals. Oleg Kot

      Perhaps, only therefore the vast majority of researchers of the West and East (an exception Semenov, Eylderman) carried a totemism to the category of primitive religions. Thus, the first, grossest classification error was made. Totemism from the beginning to the end was, first of all, social and domestic phenomenon, which took place in the conditions of an emergency situation and certainly not a religion.

      In these two reasons lies the failure of the army of scientists of the XIX and XX century. They studied the last stages of dying totemism with its binding to the specific historical conditions of open systems. For example, the bond of myths about Aboriginal totemic ancestors to the territory of his community in Australia. But closed systems were not considered by them, because none of them could solve the problem of nature of the tabooing totem. Studying the problem, it was impossible to understand what the meaning of food bans, when around the abundance of animal and plant mass? This is approaching the absurd. Perhaps, there is a hidden event, which is firmly forgotten, but it was the impetus for the emergence of taboos. Most likely, the hunger of the planetary scale due to the lack of animal protein duration of 30—40 thousand years. And if the beginning of this phenomenon was connected with a global disaster, then formation of persistent persuasion in the common kinship of a small number of people and animals has become a matter of time. Therefore it is possible to assume that taboos on certain kind of animals or birds arise much later this period of time. The biblical flood is analogous to such a catastrophe. But by virtue of the unscientific nature, the book of Genesis is rejected by scientists to this day. So there was a notorious the problem of totemism in modern ethnography.

      For what is the need to correlate totemism with a completely closed system, cut off from the rest of the world? Only because of the main characteristic of a primitive totem. Tabooing or prohibition (restriction) in food intake indicates the coercion, extreme nature of the situation, which and close wasn’t found at the Australian aborigines two hundred years ago or among American Indians four centuries ago by European settlers. On the contrary, the indigenous people prospered.

      In totemism there are always two components – a group of people and a group of animals, birds or plants. Consider them in the same sequence.

      3. A group of people

      1910 year. Having collided with an avalanche of the unsystematic material named totemism, A. A. Goldenweiser has tried to allocate from it the common, which could be inherent in all primitive peoples. “The content, then, must be expressed in the most general terms. We saw that one common factor in the various ethnic complexes generally termed ‘totemism’ is an association which the occurs between certain religious phenomena, on the one hand, and certain social phenomena, on the other” (Goldenweiser 1910, p. 274).

      “The five ‘symptoms,’ or two or three of them, or all and a few others in addition, become associated, and thus constitute a totemic whole. That the process is an association, and not a mere juxtaposition, is indeed apparent” (ibid 1910, p. 270).

      The description of Totemism by Goldenweiser is a continuation in space and time of the scheme of Association of the Biblical Ark. “Totemism is the tendency of definite social units1 to become associated with objects and symbols of emotional value. To look at the phenomenon from a somewhat different standpoint, objects and symbols which are originally of emotional value for individuals become through their totemic association transformed into social factors, referring to social units which are clearly defined. This process of transformation from individual into social values may fitly be designated by the term ‘socialization’. Totemism is the process of specific socialization of objects and symbols of emotional value” (ibid 1910, p. 275).

      And now imagine self that a huge barge, hammered by hundreds of species of animals and birds, a handful’s of people and fodders during a storm has taken out to the ocean. About half a year the vessel drifted in the deserted sector of the Pacific Ocean, same amount of time the vessel stood on a reef. But in the end he was noticed and was able to tow to the nearest port.

      We can say with full confidence that no bonds of kinship for the surviving animals and people, who have been the one year side by side on the Ark, will not occur. People will return to humans, animals to animals. Why? Because distress and mortal danger were local, limited in space and time. The world has not suffered a global catastrophe, none of the people on board did not lose everything, immediately and forever. Therefore, these animals and birds did not represent any value in their eyes, as the world of animals and birds habitual to us has not disappeared. In the dry remainder of a one-year voyage with animals will remain only subliminal negative emotions after post-traumatic syndrome. And the memory of negative emotions, as a rule, prevails over positive and is remembered much longer (Johansen et al. 2014, p. 5584). With such a negative baggage, the emergence of totemism as a model of positive long-term human-animal relations is impossible.

      But everything will change if the biblical catastrophism of the sixth and seventh chapters of Genesis are added to such a voyage, which on today is confirmed by the discoveries of paleogenetics’ (Y-Adam’s molecular clock), geomorphologists’, glaciologists’, geologists’, biologists’, archaeologists’, by myths “about big water”, collected ethnographers’. Let’s list them.

      3.1. “Unlike a fetish, the totem is never a separate individual, always a class of objects, usually animals or plants, less often a class of inanimate natural objects, very rarely a class of artificial objects” (Frazer 1910, p. 3). “Creatures by pair” the very and represent this “class of objects” (Genesis 6, 13—14, 19—20). On the ark there were several thousand species, hence the extraordinary variety of totems of primitive communities. Frequently incoherent, not giving in to any logic of expediency or suitability for food, as it was marked almost by all researchers (a rainbow, a boy’s smile). Such the feeling, that the totems were traditionally chosen in memory of an event, which turned the course of history. The supposed time interval for the “molecular clock” is 59—56 thousand years ago (Underhill et al. 2000, p. 358; Thomson et al. 2000, p. 7360; Bettinger 2007). Geological confirmations (Chuvardinskii 1998, p. 19, p. 24, p. 26, pp.72—76; 2008, pp. 3—4, pp. 22—23, pp. 23—26; Haller end Beron-Vera 2013). Only the cited time frames are stacked in an avalanche of archaeological discoveries of the resettlement of a man of the modern type over the past half-century. But almost immediately after publication, they were subjected to a purposeful process of correction, which is quite natural for paleogenetics and is now almost forgotten.

      In 2012 the team of geneticists led by Louise Pereira (Pereira at al. 2012, p. 347) brilliantly confirmed the findings of P. Underhill’s. All MT-DNA lines converge in the parent group, which existed about 55—65 thousand years ago. The most ancient