Seima turbino has lead ring culture:
sun = circle(vedic mandala) = ring (so sunhead)1. Xiaohe : caucasoid mask from lop nur (tarim basin)eteryhttps://himushi.com/新疆探秘-小河墓地/2.
okunevo culture:mayan rain god:4.
Hongshan xinglongwa culture (興隆洼文化) (6200–5400 bc)
http://www.gg-art.com/article/index/read/aid/28222another ring eyes in xinglongwa culture
:https://wemp.app/posts/989fdaf0-6522-4b8c-9884-c5b90bd09676
"The population prehistory of
Xinjiang has been a hot topic among geneticists, linguists, and archaeologists. Current ancient DNA studies in Xinjiang exclusively suggest an admixture model for the populations in Xinjiang since the early Bronze Age. However, almost all of these studies focused on the northern and eastern parts of Xinjiang; the prehistoric demographic processes that occurred in western Xinjiang have been seldomly reported. By analyzing complete mitochondrial sequences from the
Xiabandi (XBD) cemetery (3,500–3,300 BP), the up-to-date earliest cemetery excavated in western Xinjiang, we show that all the XBD mitochondrial sequences fall within two different West Eurasian mitochondrial DNA (mtDNA) pools, indicating that the migrants into western Xinjiang from west Eurasians were a consequence of the early expansion of the middle and late Bronze Age steppe pastoralists (Steppe_MLBA), admixed with the indigenous populations from Central Asia. Our study provides genetic links for an early existence of the Indo-Iranian language in southwestern Xinjiang and suggests that
the existence of Andronovo culture in western Xinjiang involved not only the dispersal of ideas but also population movement."
"Andronovo has been regarded as one of the most powerful cultures in Central Asia, which reflected frequent cultural interflow, people migration, and technique diffusion on the Bronze Age Eurasian steppes. In the past decade, many new discoveries in Xinjiang, such as Adunqiaolu and Jartai, have drawn broad attention to the communication of the Andronovo culture in the central Tianshan Mountains. However, systematic study is still insufficient on the communication and influence of the Andronovo culture or the “Andronovo phenomenon” along the Tianshan Mountains. Based on our comprehensive investigation of tomb structure, funeral rituals and assemblages, this article reclassifies relevant Andronovo remains in Xinjiang into five categories. Two categories represented by the
Xiabandi cemetery and the Adunqiaolu show clear resemblance to those at Semirech’ye in all aspects, which indicated people in these regions may have maintained close and consistent interaction. Other three categories in the Kuokesuxi and Tangbalesayi cemetery have different tomb structures and funeral rituals from those typical discoveries of the Andronovo cultures in Central Asia in spite of the their similarity in pottery and bronze ornaments, which can be considered as the result of product exchange or technical communication, rather than population migration. New discovery of the Baigetuobie cemetery with evidence of tomb structure, dating, and human genetic features in the Balikun grassland suggested that there might be a small group of people, probably came from the central Tianshan Mountains or Semirech’ye or further west, had migrated to the Eastern Tianshan Mountains about 1600 BC, which was likely facilitated by the relatively warm and humid environment. They had preserved their traditional tomb architecture and were not active in cultural interaction and population fusion with people of Hami Oasis in the south. Due to some reason unknown, people of Baigetuobie had faded away from Balikun grassland after a short time."
[FONT="]"Bronze Age social and cultural interconnections across the Eurasian steppe are the subject of much current debate. A particularly significant place is occupied by the Andronovo Culture or family of cultures. Important new data document the most easterly extension of Eurasian Bronze Age sites of Andronovo affinity into western China. Findings from the site of Adunqiaolu in Xinjiang and a new series of radiocarbon dates challenge existing models of eastward cultural dispersion, and demonstrate the need to reconsider the older chronologies and migration theories. The site is well preserved and offers robust potential for deeper study of the Andronovo culture complex, particularly in the eastern mountain regions"[/FONT]