L. A. Marzulli's Team Doctor Speaks Out on Paracas Skulls, Genetically "Pure" Races, and Fallen Angel Hybridization
For the second week in a row, Nephilim theorist L. A. Marzulli has devoted the second half of his Acceleration Radio broadcast to interviewing a member of his Paracas skulls research team about the results of their investigation into the skulls’ elongation. Last week Marzulli interviewed geography instructor and anthropologist Rick Woodward, who alleged that the skulls had genetic anomalies, even though many of the “anomalies” are discussed in the scholarly literature as the result of known processes. This week, that team member being interviewed is Dr. Michael Alday, a specialist in occupational and preventative medicine. The interview begins around 26 minutes into the hour, after the rightwing propaganda about “elites” manufacturing a new Civil War and the commercial for pet urine stain remover.
According to Marzulli, the pair met at a fringe history conference and bonded over their shared interest in elongated skulls.
Marzulli launched the interview by referring to “naysayers” (that would be me) who attribute the deformities seen in elongated skulls from Paracas to head-boarding and head-binding rather than genetic anomalies. As I mentioned last week, the scholarly literature on the topic describes the results of these modifications, which include changes to the front and back of the skull that give the appearance that the foramen magnum, the hole in the skull where the spine attaches, is further back than in an unmodified skull. Marzulli’s team attributes these changes to genetics.
“Well, I agree with Rick Woodward that this is just very anomalous,” Alday said. Alday added that his thirty-five years of occupational medicine has given him insight into spinal injuries, so he does not believe it is possible to “push” the foramen magnum back 1 cm using head-binding. He did not account for the fact reported in the scholarly literature that head-binding results in the face protruding outward, which means that when Woodward and Alday use a data point in the palate as their reference point, they are actually choosing a distorted position that throws off their measurements.
Alday also took issue with the process documented in scholarly literature since the nineteenth century that the sagittal suture atop the skull, where two plates join later in life, can disappear when head-binding forces it closed in infancy and the bones grow together. “There’s always tell-tale signs if there’s early closing of the sagittal suture. You’re gonna see the signs of that,” he said. He compares the effects of head-binding to a disease called craniosynostosis, a syndrome where the bones of the skull fuse prematurely (but in the absence of applied pressure), resulting in a bony ridge along the suture line. Because the Paracas skulls lack this bony ridge, he concludes that there was never a sagittal suture. It is unclear to me if he studied how bones grow together under pressure, rather than through pathology. According to the scholarly literature, the sagittal suture can eventually disappear late in life. The skull known as “Vancouver Man,” a Native skull unearthed in British Columbia sometime before 1909, does not show a visible sagittal suture in photos of it, and was recognized in 1911 as that of an old man in which the sutures had been obliterated by age. Harold James Cook took pains to note that the skull had not been the subject of head-binding, and the missing sutures were due to age. Cook, interestingly, received criticism from archaeologists and anthropologists for his conclusion—similar to Marzulli and Alday’s—that the skull belonged to a lost non-Native American race. Cook based it entirely on the racist idea that Native Americans couldn’t make arrowheads, so today’s version is a little more sophisticated.
Alday believes that the condyles alongside the foramen magnum of the Paracas skulls are oversized, but he correctly notes that this is the result of a “pressure effect” and has nothing to do with genetics, merely the shifting center of gravity in an elongated skull. But Alday then falsely concludes that this means that the “creatures” had genetic “elongated necks,” which does not follow. Both men, however, want this to be true because they want the bodies to belong to the Anakim, a tribe of giants in Jewish lore, because they believe that the name “Anakim” means “long-necks,” when standard sources suggest it comes from a Hebrew word referring to necklaces. This is a little confusing because the Midrash (Gen. R. 26) states that the name refers to their necklaces, but etymologically, it seem only to have some unstated connection to the word ’anak, or neck. Older Bible dictionaries sometimes distinguish between ’anak, the singular word meaning “necklace,” and anakim, a plural word meaning “men of neck.” While many scholars interpret this as meaning “long-necked,” others interpret it as “thick-necked,” referring to their muscular stature, which, frankly, makes more sense than imagining giraffe-like giants.
“This is something to consider. We can’t rule that out yet,” Marzulli said. Alday adds that he believes that the Paracas skulls do not conform to the appearance of head-boarded skulls from other cultures, though he did not provide any examples of said skulls or any research he had done into them.
Alday repeated Woodward’s claims that various holes in the skull were missing or in the wrong place. “Did they have anomalous facial features? I don’t know,” Alday said before entering into a discussion why Native Americans are not “the pure race they thought it was” and had “mixture” from “European bloodlines” and “Fallen Angels.” He betrays his attempt at scientific objectivity when he tells Marzulli that the Paracas people had to have genes from beyond Peru because of “megalithic structures” and “100-ton objects” that are supposedly too difficult for mere humans to move on their own. He says that he believes that the Bible giants (yes, he says he uses “what the Bible tells us” to frame his research) were responsible and adds that these giants still exist, but “we just haven’t found them yet.” He proposes looking for “long-necks” in the graves of peoples around the world who built large megalithic structures because he believes Neolithic and Bronze Age ruins are the work of a pre-Flood Giant race. He professes to be awestruck by the Nuragic ruins of Sardinia, which he again attributes to Giants, following a zany theory proposed centuries ago.
Next week: Marzulli interviews his “team chiropractor” about the Paracas skulls.
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