MENA spread: from Saudi to Saho

Origins in the Levant

Emerging in the Levant, haplogroup E-V22 began its journey around 8,200–7,900 YBP during the Pre-Pottery Neolithic C (PPNC) period. This era marked significant advancements in agriculture and animal domestication. Archaeological findings from sites like ‘Ain Ghazal in Jordan highlight this period as pivotal for the domestication of animals, such as goats and sheep, which became the backbone of a pastoral economy. These developments provided the foundation for the movement of E-V22 carriers into the broader MENA region.

The Nile Valley and Egypt

E-V22 played a significant role in the early Neolithic cultures of the Nile Valley. After the 8200 BP cold event, domesticated goats and sheep, introduced by Levantine pastoralists, began to appear in Egypt. The migration of E-V22 carriers likely accompanied this spread of livestock, integrating pastoralism with the existing agrarian societies along the Nile. This fusion contributed to the rise of early Egyptian culture and laid the groundwork for subsequent civilizations.

Mesopotamia and the Ubaid Culture

In Mesopotamia, E-V22 bearers were instrumental in the development of the Ubaid culture, known for its advanced irrigation systems and expansive trade networks. These networks connected Mesopotamia with the Arabian Gulf and the Indus Valley. The integration of E-V22 into the genetic landscape of Mesopotamia coincided with the spread of early Semitic languages, which originated in the Levant and flourished in this region.

The Arabian Peninsula

The Arabian Peninsula saw significant movement of E-V22 carriers, who brought with them a blend of Neolithic farming and mobile herding. These pastoralists adapted to the arid environment, establishing trade routes that linked the peninsula with surrounding regions. E-V22’s presence in Arabian populations today reflects these ancient migrations and their enduring impact on the region’s genetic and cultural landscape.

The Horn of Africa

E-V22 also spread into the Horn of Africa, where it remains highly prevalent today. From The Hejaz (west coast of Saudi Arabia) a subclade of E-V22 ( E-V22>E-CTS567>E-BY7640>E-BY7659>E-BY7669> E-BY36690> E-Y89365)) went into the Horn of Africa These were tribes affiliated with Omar Asawar, who migrated from the Hijaz to Ethiopia via Yemen. The Asawarta tribes are spread to the south and southeast of Eritrea, specifically around the city of Adi Qih, and there are also gatherings of them in parts of from Eritrea (info: Faisal Alhashash).

For example, the Saho people of Eritrea carry 88% E-V22. “The word “Saho” means "pastoralist,” (“saa” means animals and “hoo” means caretaker), which is also an expression of their previous pastoral way of life. As stated E-V22 likely arrived in the region through ancient migrations along the Red Sea corridor, connecting the Levant with East Africa. These movements also contributed to the introduction of Afroasiatic languages, including Cushitic and Semitic branches, in the Horn.

North Africa

In North Africa, E-V22 bearers likely integrated with existing populations as they moved westward along the Mediterranean coast and into the Sahara. Their influence is evident in the spread of pastoralism and the domestication of cattle in this region. E-V22’s genetic signature is still detectable in North African populations, underscoring its role in shaping the region’s demographic history.

Phoenicia

The continuous presence of E-V22 in the Levantine area is reflected in the discovery of E-V22 in Phoenician Sidon. Phoenicia, emerging from the Levantine coast, became a hub of maritime trade, linking Mesopotamia, Egypt, Greece, and beyond. As skilled seafarers, the Phoenicians established colonies and trading posts, such as Carthage, disseminating goods, ideas, and possible genetic markers like E-V22 across the Mediterranean.

Linguistic and Cultural Impacts

The spread of E-V22 also aligns with the rise of proto-Semitic languages, which likely originated among Semitic-speaking pastoralists in the Levant. Zohar (1992) states: “The simultaneous appearance of mobile pastoralism and Semitic language does not necessarily mean that the two are connected but the probability is very high. All the reasons combined seem to make a good case for the spread of probably relative small mobile groups of pastoralists speaking Old Semitic into the Near East.

Without assuming an “ethnic struggle” in the modern sense of the word, it seems to be clear that it was the constant pressure of the semi-nomadic pastoralists which led to the dominance of the Semitic languages in the Levant.

The grand theme of Near Eastern history, the struggle between the Desert and the Sown, can also be followed in linguistic terms. The time-honored view of many scholars, seeing the renewal of Semitic peoples if the Fertile Crescent in the ever repeating waves of pastoral nomads and semi-nomads appearing out of the desert in various degrees of strength and settling in the fertile areas, appears to have been correct, after all.”

As these groups migrated, they propagated their language and culture, influencing societies from Mesopotamia to the Horn of Africa. This linguistic diffusion reflects the interconnectedness of the MENA region, driven by ancient migrations and shared cultural developments.

Conclusion

Haplogroup E-V22’s journey from the Levant into the MENA region exemplifies how early human migrations shaped the genetic and cultural tapestry of these areas. From the Nile Valley to Mesopotamia, the Arabian Peninsula, the Horn of Africa, and North Africa, E-V22 carriers contributed to the development of complex societies, trade networks, and linguistic traditions that continue to resonate today.