Olmec alternative origin speculations are pseudohistorical theories that have been suggested for the formation of Olmec civilization which contradict generally accepted scholarly consensus.
These origin theories typically involve contact with Old World societies. Although these speculations have become somewhat well-known within popular cultureparticularly the idea of an African connection to the Olmec, they are not regarded as credible by mainstream researchers of Mesoamerica Olmec african connection dating are considered fringe theories.
The great majority of scholars who specialize in Mesoamerican history, archaeology and linguistics remain unconvinced by alternative origin speculations. Some writers claim that the Olmecs were related to peoples of Africa-based primarily on their interpretation of facial features of Olmec statues.
They additionally contend that epigraphical, genetic, and osteological evidence supports their claims. Some researchers claim that the Mesoamerican writing systems are related to African scripts.
In the early 19th century, Constantine Samuel Rafinesque proposed that the Maya inscriptions were probably related to the Libyco-Berber writing of Africa. These assertions have found no support among Mesoamerican researchers. While mainstream scholars Olmec african connection dating made significant progress translating the Maya script, researchers have yet to translate Olmec glyphs.
Genetic and immunological studies over the past two decades have failed to yield evidence of precolumbian African contributions to the indigenous populations of the Americas. Andrzej Wiercinski claims that some of the Olmecs "Olmec african connection dating" of African origin. Tlatilco and Cerro de las Mesas. Tlatilco is a site in the Valley of Mexico. Although outside the Olmec heartlandOlmec influences appear in the architectural record. The crania were from the Pre-Classic period, contemporary with the Olmec.
Cerro de las Mesa is within the Olmec heartland, although according to Wiercinski, "the series. To determine the racial heritage of the skeletons, Wiercinski used classic diagnostic traits, determined by craniometric and cranioscopic methods, as well as the Polish Comparative-Morphological School skeletal reference collection.
These measurements were then compared against three crania sets from Poland, Olmec african connection dating and Uganda to represent three racial categories which allowed Wiercinski to sort each skull into one or more racial categories.
In the last section of his paper, Wiercinski compared the physiognomy of the skeletons to corresponding examples of Olmec sculptures and bas-reliefs on the stelas. For example, Wiercinski states that the colossal Olmec heads represent the "Dongolan" type. Wiercinski summarizes his research by offering the following "ethnogenetical hypotheses": Wiercinski's research methods and conclusions are not accepted by the vast majority of Mesoamerican scholars, in part because of his reliance on the Polish Comparative-Morphological methodology "Olmec african connection dating" limits the placement of skull types within a very narrow spectrum that is often within Caucasian, Negroid, and Mongoloid.