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Zana the bigfoot · Journey to the Fringe

0:03
From the unexplained to the mundane, come join
0:06
us on a Journey to the Fringe. We stand by it.
0:20
I didn't actually run that one by Chelsea. I
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thought she would just kind of agree with me
0:24
on that We'll figure it out if we ever have to
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I don't know how we've done this for people that
0:29
are fairly not great at consistency I think we're
0:32
running like six seasons of not missing a Friday.
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You can't just say that out loud on a recorded
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podcast I can and I did that might create us
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some problems. We are your podcast host, Taylor
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and Chelsea, and here today going over a very
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famous Bigfoot story from way back in the day.
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What could this even be? Chelsea, I'm sure you
0:56
know the story. It is ancient. It is kind of
0:58
everywhere. And I kind of forgot it existed till
1:00
I sought and passing for research on something
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else I'd been working on. But as I looked into
1:04
it, I realized there's a lot that's been happening
1:07
on it in the last decade. So I thought it'd be
1:09
good to go over the story and make Make sure
1:12
everybody knows it and knows how it's gone since
1:15
you maybe last heard about it. Let's hear it.
1:18
Chelsea, if I say the name Zana, does it ring
1:20
any bells for you? Vaguely. Is this the circus
1:23
one? No, this is Zana Abkhazia in Russia. Okay,
1:29
this is the story of a Russian Bigfoot from way
1:32
back in the day. We're talking the 1860s. Holy
1:36
crap. It is fairly well documented as well as
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it could be for the time. It is fairly well regarded
1:43
overall that something weird did happen in this
1:47
area of Russia I do have at least one of the
1:51
people who got Secondhand information wrote it
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down and that's the story we're gonna be going
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over for this and then from there We're gonna
1:57
talk about what's happened since then Okay. This
2:00
comes from the book In the Footsteps of the Russian
2:03
Snowman by Dmitry Byanov. In Abkhazia, Western
2:07
Caucasus relict hominoids are called obnagwa.
2:10
While collecting reports in 1962, a colleague
2:12
of Boris Porzhnev, zoologist professor Alexander
2:15
Mashkovtsev, heard and studied the story of Zana.
2:19
Subsequently, Porchnev took over where his late
2:22
companion left off. The following information
2:24
is borrowed from Porchnev's work, The Struggle
2:27
for Troglodytes. Zana was a female Abnalyut who
2:30
had been caught and tamed and who lived and died
2:33
within the memory of a number of people still
2:35
alive at the time of the research. She was buried
2:37
near the village of Tikhina in the Okomchiri
2:41
district of Kazhia in the 1880s or 1890s. The
2:45
manner of her capture is vague. Some said it
2:47
was not chance. Hunters familiar with an age
2:50
-old technique tied her up, and when she furiously
2:52
fought back, hit her with cudgels, gagged her
2:54
mouth with felt, and shackled her legs to a log.
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Probably she had already changed hands by a sale
3:01
when she became property of the ruling prince,
3:03
D .M. Achba, who was the titular head of the
3:07
Zidane region. She passed into the possession
3:09
of one of his vassals, named Cholo Kua, and still
3:12
later, she was presented to a nobleman, Eji Ganaba,
3:16
who visited the region. She took her away, still
3:18
shackled and chained, to his estate in the village
3:20
of Takina on the Mokva River, 78 kilometers from
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Sukhumi. At first, Ganaba lodged her in a very
3:26
strong enclosure and nobody ventured in to give
3:29
her food, for she acted like a wild beast. It
3:31
was thrown to her. She dug herself a hole in
3:34
the ground and slept in it. For the first three
3:35
years, she lived in this wild state, gradually
3:38
becoming tamer. After three years, she was moved
3:40
to a wattle fence enclosure under an awning near
3:43
the house. Tethered at first, but later she was
3:45
let loose to wander about. The story is messed
3:47
up. Yeah, it really is weird. And it's hard to
3:50
verify all of this because this is all very secondhand
3:53
information, even the guy writing it. However,
3:56
she never went far from the place where she received
3:58
her food. She could not endure warm ruins and,
4:01
year round, in any weather, slept outdoors in
4:04
a hole that she made herself under the awning.
4:06
Villagers teased her with sticks thrust through
4:09
the wattle fence and she would snatch them with
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fury, bare her teeth and howl. Her skin was black
4:14
or dark gray and her whole body covered with
4:17
reddish black hair. The hair on her head was
4:19
tousled and thick, hanging mane -like down her
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back. She could not speak. Over decades that
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she lived with people, Zana did not learn a single
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Abkhaz word. She only made inarticulate sounds
4:30
and mutterings and cries when irritated. But
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she reacted to her name, carried out commands
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given by her master and was scared when he shouted
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at her. And this despite the fact that she was
4:40
very tall, massive and broad with huge breasts
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and buttocks, muscular arms and legs and fingers
4:45
that were longer and thicker than human fingers,
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she could splay her toes widely and move apart
4:51
the big toe. From remembered descriptions given
4:53
to the Mashkov, Sev? and Porchnev. Her face was
4:56
terrifying, broad with high cheekbones, flat
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nose, turned out nostrils, muzzle -like jaws,
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wide mouth with large teeth, low forehead, and
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eyes of a reddish tinge. But the most frightening
5:07
feature was her expression, which was purely
5:08
animal, not human. Sometimes she would give a
5:12
spontaneous laugh, bearing those big white teeth
5:14
of hers. The latter were so strong that she easily
5:17
cracked the hardest walnuts. She lived for many
5:19
years without showing any change. No gray hairs,
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no falling teeth, keeping strong and fit. as
5:24
ever. Her athletic power was enormous. She would
5:27
outrun a horse and swim across the wild Malkva
5:29
River, even when it rose in violent high tide.
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Seemingly without effort, she lifted with one
5:34
hand an 80 kilo sack of flour and carried it
5:37
uphill from the water mill to the village. She
5:39
climbed trees to get fruit and to gorge herself
5:42
with grapes. She would pull down a whole vine
5:45
growing around the tree. She ate whatever was
5:47
offered to her, including hominy and meat. Hominy
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is a type of corn. With bare hands and enormous
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gluttony. She loved wine and was allowed her
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fill after which she would sleep for hours in
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a swoon -like state. She liked to lie in a cool
6:01
pool side -by -side with buffaloes. At night
6:04
she used to roam the surrounding hills. She wielded
6:06
big sticks against dogs and on other perilous
6:09
occasions. She had a curious obsession for playing
6:11
with stones, knocking one against another and
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splitting them. She took swims the year round
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and preferred to walk naked even in the winter,
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tearing dresses that she was given to shreds.
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However, she showed more tolerance wore a loincloth.
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Sometimes she went into the house, but the women
6:25
were afraid of her and came near only when she
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was in gentle moods. When angry, she presented
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a scary sight and could even bite, but she obeyed
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her master, Eji Ganaba, and he knew how to bring
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her to heel. Adults used her as a boogeyman figure
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with children, although Zana never actually attacked
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children. She was trained to perform simple domestic
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tasks such as grinding grain for flour, bringing
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home firewood and water, or sacks to and from
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the water mill, or pull her master's high boots
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off. But she became the mother of human children.
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And this is the wondrous side of her whole life
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story, very important for the science of genetics.
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Zana was pregnant several times by various men,
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and giving birth without assistance, she always
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watched the newborn child in the cold water spring.
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The half -breed infants unable to survive her
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ablutions died. So, subsequently, when Zana gave
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birth, the villagers began taking the newborn
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babies away from her in good times, and reared
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them themselves. Four times this happened, and
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the children, two sons and two daughters, grew
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up as humans, fully fledged, and normal men.
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women who could talk and possessed reason. It
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is true that they had some strange physical and
7:25
mental features, but nonetheless, they were fully
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capable of engaging in work and social life.
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The eldest son's name was Dejanda, and the eldest
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daughter was Khojanar. The second daughter was
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named Khamasa, and the younger son, Kuwait, who
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died in 1954. All had descendants of their own
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scattered across Abkhazia. I do remember this
7:44
story now. Was it the part about her dipping
7:47
them in the water? Like all of it, having kids
7:49
and everything. Okay. I'm familiar with the story
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now that you've ref - refreshed my memory. Oh
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good and I'm going to keep refreshing everybody
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else's memory who's listening. No you can stop
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now. Oh good. There were rumors that the father
8:02
of Gamasa and Kawit was in fact Eji Ganaba himself,
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but in the census they were put under a different
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surname and their family name became Sebekia.
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It is significant that Zana was buried in the
8:12
family cemetery of the Ganabas, and that the
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youngest children of Zana were brought up by
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Ganaba's wife. Gamasa and Kawit were both powerfully
8:20
built and had dark skin, but they inherited scarcely
8:23
anything from Zana's facial appearance. The complex
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of features inherited from their father was dominant
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them and overruled the mother's line of descent.
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Cuit, who died at the age of 65 or 70, was ascribed
8:33
by his fellow villagers as a little different
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from the human norm, except for certain small
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divergences. He was extremely strong, difficult
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to deal with, and quick to pick a fight. In fact,
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he lost his right hand after one of the many
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fights he had with his fellow villagers, but
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his left hand suffice him to mow and do other
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work on a collective farm and even climb trees.
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When old, he moved to the town of Tagavarchelli,
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where he eventually died, but he was taken back
8:58
for burial at Tequena. The next stage of the
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Zana case was taken up by attempts to find her
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grave and skeleton. Here is what Boris Poshnev
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says about his first efforts in that direction.
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In September of 1964, the archaeologist V .S.
9:11
Orelkin and I made our first attempt to find
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Zana's grave. The cemetery was wildly overgrown
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and only the 10 -year -old mound over Cuit's
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grave could be picked out among the bracken covering
9:21
the hillside. Nobody else had been buried since
9:23
then. Zana must be somewhere near. We asked the
9:26
old residents in the last scion of the Ganaba
9:28
den, 79 years old, Kenton. He was clear that
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we should dig under a pomegranate tree. What
9:34
was found there turned out to be the remains
9:36
of one of Zana's grandchildren who had died early.
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For the profile that we established from the
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skull was extraordinarily like the profile of
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Zana's two living grandchildren whom I myself
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had met. After two more expeditions, the search
9:47
party had still not found Zana's bones. Though
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in a third attempt in 1965, they found what are
9:52
probably the bones of of Gamasa as they present
9:54
slight but definite paleoanthropic features.
9:57
After the passing of Portion of it fell to my
10:00
lot to continue the search, I headed three expeditions
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to Abakasia in search of Zana's skeleton in 71,
10:06
75, and 78, which merits a separate story. Our
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difficulty was that by that time, the last scion
10:12
of the Ganaba Dan had finally passed away and
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nobody knew exactly where Zana's grave was. We
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put in a tremendous amount of spade work on that
10:20
hillside, digging sticky clay earth. under the
10:22
almost daily downpours. During the second expedition,
10:25
I was taken seriously ill with an illness which
10:27
doctors failed to identify. We never found a
10:30
skeleton that would fit Zana's features as described
10:32
by witnesses. It was then decided to exhume the
10:35
skulls of Kuwait, Zana's younger son, whose grave
10:37
was still well indicated. Professor Borchak Abramovich
10:41
assisted me in that digging. I brought the skull
10:43
to Moscow where it was studied by two physical
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anthropologists, M .A. Kolodieva and M .M. Gerasimova.
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The results of the study were purported by me
10:51
at the Relict Hominoid Research Seminar at the
10:54
Moscow Natural Society and published in 1987.
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That's the story of Zana, more or less. We got
11:02
it like 80 years after it purportedly happened.
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Even, there's no children of hers left. There
11:07
are some grandchildren to see, but like... Like,
11:10
living, like, descendants. Alive, yeah. Okay.
11:13
But like, even when the stories were told, nobody
11:15
had actually met Zana. okay it's just like legend
11:19
at this point yeah but everybody kind of agrees
11:21
on the story and this is as far back as we can
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go look at it is uh this guy who went and visited
11:26
the town found the sun's skull so the research
11:29
on zana began in 1962 when moscow biologist alexander
11:32
mashkovtsev traveled to the village there he
11:35
heard the stories about zana those are what we
11:37
were hearing there from the local residents he
11:39
soon passed them on to the historian cryptozoologist
11:41
porshnev together with colleagues porshnev went
11:43
to tekina to find elderly people who had seen
11:46
zana in person after more than 70 years had passed
11:48
since her death. Though, these witnesses were
11:51
over a hundred years old, they still vividly
11:53
remembered the events related to Zana. And sorry,
11:55
I misspoke, they did meet her. Just super old.
12:00
In the story that was being relayed, it said
12:02
that Zana did not age. So I thought - Yeah, but
12:06
she did die eventually. I almost thought she
12:07
might have been eternal based on that, but okay,
12:10
she did die. But they don't actually know when
12:13
she died, or at least from the story that - to
12:16
hold what she died from. abnormal yeah and what
12:25
they believe like it seems like she was horribly
12:27
abused oh yeah it might be a little sad as we
12:30
get going too but there's a bit more still in
12:32
1975 historian Igor Dmitrovich Burtsev continued
12:36
the research and initially no one could locate
12:39
Zana's grave but the burial site of her son Kuwait
12:41
who died in 1954 was preserved that's the part
12:43
we were listening to at the end of that story
12:45
Burtsev also met Kuwait's daughter Reza born
12:48
in 1934 from his second marriage according to
12:51
Burtsev Reza Burcev had African facial features,
12:54
slightly curly hair and greyish skin. And after
12:56
a long search, Burcev found Zana's grave. He
12:59
conducted excavations that obtained the skull
13:01
of Kuwait and presumably Zana herself. So in
13:04
75, they did locate it. Years later, Burcev's
13:07
research caught the attention of American scientists
13:09
studying the genome and lifestyles of Neanderthals.
13:12
In a laboratory for Neanderthal genetics at New
13:14
York University, Burcev brought Kuwait's Zabikia's
13:17
skull after struggling to get permission to exhume
13:20
the grave. based on the skull material was supposed
13:23
to determine whether Zana was a Neanderthal.
13:25
And as of 2015, the last kind of notice I know
13:28
of for sure where these skulls are, they're still
13:30
in Moscow. Many theories were out there about
13:34
what Zana could be. There is a local Bigfoot
13:37
legend in the area, they're called the Almosty.
13:40
Some people believe that Zana was part of the
13:43
Almosty, the Caucasian analog for Bigfoot. Locals
13:46
described her as unusually strong, fast, resistant
13:49
to cold, traits that fuel claims that she was
13:51
a surviving relict hominin. And this interpretation
13:53
dominates especially in cryptozoological writings
13:56
for decades from when she was discovered. You
13:59
also might notice near the end there of my talking,
14:02
some people believe that she might have been
14:04
related or had Neanderthal genetics. So there
14:06
might have been like a lost breed of Neanderthals
14:09
that survived in Siberia. Okay. Is either a Neanderthal
14:13
remnant or a Denisovan or a previously unknown
14:16
archaic species preserved in isolation. These
14:18
ideas persisted because no genetic data existed
14:21
and kind of her description made her sound like
14:24
what we think of as a Neanderthal. And others
14:26
think that she might have been a feral human
14:28
or isolated mountain population that was living
14:31
there. Just some group that's weirdly evolved
14:34
on their own out there. And interesting stuff
14:36
that comes around 2015 is there's a theory that
14:39
Zana, who had dark skin, could have been a representative
14:42
of an Afro -Abkhazian group. However, eyewitnesses
14:45
who saw Zana claimed that she had nothing in
14:47
common with them. The main argument against her
14:50
Afro -Abkhazian origin was her abundant body
14:53
hair. According to writer Fazil Iskandar, elderly
14:57
people who knew Zana may have exaggerated her
15:00
body hair to attract public attention to the
15:02
village. Descriptions of Zana herself exist only
15:05
in stories and photographs of her descendants
15:07
and one of their skulls do not exhibit the traits
15:09
that would prove Zana was a relict hominid. The
15:11
skulls, which some enthusiasts believe belonged
15:14
to Zana, as reported by Bercev, is not necessarily
15:17
hers. And this is parts written before DNA testing
15:20
could be done on the skulls. This burial was
15:24
distinctive for the crouched position of the
15:26
body while Islamic burial customs require a body
15:28
to be laid out straight. The skull itself belonged
15:31
to an elderly woman and had distinct equatorial
15:33
features. Pronounced prognathism, a convex forehead,
15:37
slightly forward -facing cheekbones, a wide nose,
15:40
flattened nasal bones, and a broad interocular
15:43
space. Basically, what they're describing with
15:45
those words is what you would think of as a person
15:47
living in Africa. Cuit's skull is indeed impressive,
15:51
powerful brow ridge is a large face, wide nose,
15:54
and a pronounced occiput. However, by all accounts,
15:56
he was homo sapient. The man was undoubtedly
15:59
remarkable, but his size was not unusually rare
16:01
for the Caucasus. The large brow ridge does not
16:03
have the character of a ridge as it would in
16:06
a Neanderthal and the so -called supraorbital
16:08
triangle. Flattening at the base of the zygomatic
16:11
process of the frontal bone, a typical sapient
16:13
trait is clearly expressed. The temporal bone
16:16
at the lower jaw structure are all distinctly
16:19
modern. Are we still talking about? We're talking
16:21
about her son. Oh okay. So they've studied both
16:24
skulls. Now the next theory pops up in 2015 as
16:28
to what Zana was and I think this one's pretty
16:30
interesting Chelsea. Okay. Brian Sykes, professor
16:34
from University of Oxford, finally starts studying
16:37
the DNA. So he analyzes the DNA of Zana's descendant,
16:41
the son that we have the skeleton for, and it's
16:44
discovered that they have West African genes.
16:46
But surprisingly, this DNA did not match any
16:49
known modern African group. Sykes theorizes that
16:52
the ancestors may have lived in the Caucus Mountains
16:54
for generations after leaving Africa over a hundred
16:57
thousand years ago. Saliva tests were carried
16:59
out on Zana's living relatives, and a tooth was
17:01
available from the remains of her deceased son,
17:03
Kawit. The findings are controversial. This comes
17:06
after Genesis' involvement in other high -profile
17:08
cases dealing with disputed DNA samples and conclusions.
17:11
In 2014, Sykes and colleagues published a study
17:13
of their findings in mitochondrial 12S RNA sequencing
17:17
in samples of anomalous primates, popularly called
17:19
the Yetis, and the team concluded the samples
17:21
connected the legend with the Yeti with a paleolithic
17:24
polar bear. Zana's existence seems to be established
17:27
historically by witness and residents of Akagia,
17:29
yet experts wrestle with the background and biological
17:32
identity. Was she simply a victimized woman suffering
17:35
from a disability or a runaway slave? His theory
17:38
was that there's entirely separate, like, migration
17:41
of people out of Africa about 100 ,000 years
17:43
ago who are living, like, isolated in Siberia,
17:47
so they maintained, like, their black skin and
17:50
would still be existing there, I guess, and she
17:52
would have been, like, kidnapped from that tribe
17:54
out in Siberia. Interesting theory. How would
17:57
they have evolved though to be able to live without
18:00
clothes? That's a really good question I think
18:02
you can attribute that part of the legend as
18:05
legend and nothing more. Okay I think you got
18:08
to accept parts of the story as we keep going
18:11
seem like they might have just been made up by
18:13
the people I accept it all don't worry. Okay
18:16
good The last study that was done on this was
18:19
in 2021, and I do think this puts the whole story
18:22
to bed as to what happened. June 14th, 2021,
18:26
a paper was posted in PubMed Central for Medicine,
18:29
article titled The Genomic Origin of Zana of
18:32
Abkhazia, written by Ashot Margarian, Mikhail
18:35
Holger Sinding, Christian Caro, Vladimir Yamchikov,
18:40
Igor Burtsev, and Thomas Gilbert. They finally
18:43
did a study, they confirmed that the two skulls
18:45
were related, and they said the following. Enigmatic
18:48
phenomena have sparked the imagination of people
18:51
around the globe into creating folkloric creatures.
18:53
One prime example is Zana of Abkhazia, a well
18:56
-documented 19th century female who was captured
18:58
living in the forest. Zana's appearance was sufficiently
19:01
unusual that she was referred to by locals as
19:03
an alnesty. The analog of Bigfoot in the Caucus.
19:06
Although the exact origin of Zana's burial site
19:08
was unknown, the grave verse on Kuwait was identified
19:10
in 1971. The genomes of Kuwait and the alleged
19:13
Zana skeleton were sequenced using ancient DNA
19:16
techniques. The identical MTDNA and parent -offspring
19:19
relationship between the two indicated that the
19:21
unknown woman was indeed Zana. So they were able
19:24
to confirm that that was her son and therefore
19:26
by extension the skull they found was Zana. Population
19:29
genomic analysis demonstrated that Zana's immediate
19:32
genetic ancestry can likely be traced to present
19:35
-day East African populations. We speculate that
19:38
Zana might have had a genetic disorder such as
19:41
congenital generalized hypertrichosis which could
19:44
partially explain her strange behavior, lack
19:46
of speech, and long body hair. Our findings elucidate
19:49
Zana's unfortunate story and provide a clear
19:52
example of how prejudice of the time led to notions
19:54
of cryptic hominids that are still held and transmitted
19:57
by some today. In summary, our results based
20:00
on genome -wide analysis reveal that Zana's genome
20:03
had a sub -Saharan African genetic origin, consistent
20:06
with the results of previously unpublished craniometric
20:09
and mtDNA analyses. This suggested that her presence
20:12
in the region may have been linked to the Ottoman
20:14
Empire slave trade to Istanbul. That was one
20:17
of the main hubs for the slave trade in the region
20:19
of the 19th century. Moreover, Zana's largely
20:22
Eastern African ancestry is consistent with the
20:25
historical records indicating that most of the
20:27
African slaves in the Ottoman Empire originated
20:29
around the areas of Africa's Great Lakes and
20:32
present -day Sudan. The contemporary reports
20:34
and subsequent tales of Zana's wildness were
20:36
at least partially based on some of her unusual
20:38
physical characteristics, such as the lack of
20:40
speech, intellectual disability, and long hair.
20:43
covering her body, to name a few. With the genomic
20:45
data, clearly rejecting all non -human hypotheses,
20:48
we speculate that if these descriptions of her
20:51
physical characteristics are accurate, she may
20:53
have had a rare human genetic disorder such as
20:55
congenital generalized hypertrichosis, a syndrome
20:59
with dysmorphic facial features, intellectual
21:01
disability, and hypertrichosis. And I need to
21:04
add, they did have a section on ethics in their
21:06
paper. Following her capture in the forest, Donna
21:08
was deprived of her basic human rights and treated
21:10
as a slave. She was kept in captivity, likely
21:13
forced to have sexual relations with local men
21:15
and worked in forced labor conditions. After
21:18
she passed away, the accounts of her mythical
21:20
figure attracted several scientists to unearth
21:22
her story and Sun's bones were exhumed. Our study
21:24
intends both to reveal true human nature of Zana
21:27
and grant her and her descendants remains the
21:30
dignity they deserve. Yeah, it turns into a very
21:32
sad story when you reframe all the stories about
21:35
her as she was a runaway slave. It's this isn't
21:42
the first time that we've covered a topic like
21:45
this on the podcast. There was the other one
21:48
What was her name? We covered her very early
21:51
on and she was a part. It's the one that I originally
21:55
said She was a part of like a traveling freak
21:57
show. Yes I'm trying to remember her name, too
22:00
And she was fairly famous the same way and it
22:03
was exactly the same if you look into anything
22:05
from the 1800s It was something really racist
22:08
probably. Yeah, it actually ended about exactly
22:12
the same, that she was like a slave from Africa
22:15
and they called her Bigfoot. Yep. But yeah, Chelsea,
22:18
any questions about that story? I think it's
22:20
pretty laid to rest in it, like, fairly open
22:23
in shot that... This is exactly what it was.
22:26
Yeah, it's a good episode. I like this story.
22:29
It was pretty apparent though that even if it
22:31
was a Bigfoot, they're definitely abusing that
22:33
Bigfoot. But in the end, it just speaks to humanity.
22:37
No, she liked to swim in the river in winter
22:40
and to sleep outside all the time. Yeah, to dig
22:42
a hole to sleep in outside. And be prodded by
22:45
the children. Yep, and was referred to as the
22:47
Boogeyman to scare the children. And in the end,
22:50
it just isn't humanity great kind of thing. Yeah,
22:54
you like to think it was like a hundred years
22:55
ago was different, but we're really still pretty
22:57
terrible. I would like to think we don't do things
23:01
like this anymore, but we're just doing different
23:03
horrible things now. And we just like kind of
23:06
pick different groups to differentiate ourselves
23:08
from. Yeah. But that's probably enough introspection
23:11
for that. It's a fun Bigfoot story. Until you
23:14
look into it even a little. Until you listen
23:16
to the whole episode. With that I have been Taylor
23:23
here with Chelsea. We are journey to the fringe.
23:25
Thank you all for listening. We'll see you next
23:26
week. Goodbye Thank you for listening to Journey
23:30
to the Fringe. If you have liked what you have
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24:05
I'll see you in the next episode.