Статьи журнала - Archaeology, Ethnology & Anthropology of Eurasia
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Remain s of tapestry from a Xiongnu (early 1st century ad) burial in mound 22 at Noin-Ula
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Remains of brown bear (Ursus arctos L.) from the Kaninskaya cave sanctuary in the Northern Urals
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Remnants of the snake cult among the Khakas (late 19th to mid 20th century)
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An especially noteworthy part of the Firsovo archaeological area is a group of early burials at the fl at-grave cemeteries Novoaltaisk-Razvilka, Firsovo XI, and Firsovo XIV. Nine radiocarbon dates have been generated for those cemeteries at various laboratories: two by the liquid-scintillation (LSC) method and seven using the accelerator mass spectrometry (AMS) method. The dates were calibrated using OxCal version 3.10 software. Dates for the Chalcolithic Bolshoy Mys culture burials at Novoaltaisk-Razvilka and Tuzovskiye Bugry-1 burial 7 match the previously suggested ones (around 3000 BC). Certain Neolithic burials in the Altai differ from others in the position of the bodies (fl exed on the side). They were dated to the late 5th to the early 4th millennia BC by the AMS method. Burials belonging to the “cultural core” of Firsovo XI, then, fall within the Early Neolithic (68 % interval, 5710–5460 BC; 95 % interval, 5740–5360 BC). The date 9106 ± 80 BP (GV-02889), obtained for Firsovo XI burial 18, may be somewhat accurate, pointing to the Final Mesolithic or Early Neolithic. Both the date and the cultural characteristics of this burial (sitting position, abundant ocher) are accompanied by the craniometric distinctness of the male cranium (huge total size).
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Rocks in the religious beliefs and rites of the Ob Ugrians
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This study, based on materials collected in the 18th–20th centuries, and on the author’s field findings over the last 40 years, shows the role of rocks in the Ob Ugrian worldview and ritual practices. Evidence is provided on the veneration of various natural stone objects. Reasons for the cult of worshipping such places are discussed. One reason was that the rock resembled a human or animal figure. In legends and myths, the stone houses of heroic ancestors were correlated with numerous caves in the Ural Mountains. The main part of the article introduces materials relating to the stone figures of deities and patron spirits, supported by mythical narratives explaining the ways that a mythological hero was changed into stone. Examples are given of the figures of deities with a stone base found among local groups of the Ob Ugrians, such as the Lyapin and Sosva Mansi, Synya and Polui Khanty. The role of rocks in childbirth and funerary rites is examined, as well as their role in economic practices such as fishing. In Khanty and Mansi mythological beliefs, the modifier «stony» was equivalent to «iron» or «strong».
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We describe a group of Egyptian faience scarabs unearthed from the necropolis on the Iluraton Plateau, Eastern Crimea, by the expedition from the State Museum of the History of Religion (St. Petersburg) in 1987–1990. Artifacts made of so-called Egyptian faience were found in eight of the sixty-two burials—those of g irls aged below 1.5, dating to the 1st to early 2nd centuries AD. The most numerous among the faience items were beads in the form of scarabs. The analysis shows them to fall into three groups in terms of presence and nature of images on the reverse side: those without images (3 spec.), those with abstract images (3 spec.), and those with anthropo-zoomorphic images (2 spec.). In two cases, representations point to specifi c Egyptian workshops. Scarabs in girls’ burials of the Roman period elaborate on the thanatological imagery, which originated among the Scythian-Saka tribes of Eurasia in the mid-1st millennium BC.
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Seasonality of Sintashta funerary rites (based on the Kamennyi ambar-5 Bronze Age cemetery)
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Based on archaeological materials from the Kamennyi Ambar-5 cemetery, we test the hypothesis about the connection between the seasonality of pastoral practices and funerary rites during the Late Bronze Age (early 2nd millennium BC). We studied growth layers in the teeth of 24 cows, 19 sheep/goats, 14 horses, a dog, and ten humans from 17 graves. We combined samples from various species from the same contexts into eight assemblages. With regard to animals, differences in seasons of death were revealed only once. 70 % of graves were arranged in spring and 30 % in autumn. Therefore, the hypothesis about the seasonal use of the cemetery can be supported at least partially. The contemporaneous settlement of Kamennyi Ambar demonstrates a similar tendency in the seasonality of animal slaughtering. However, the reasons for slaughtering at the settlement differed from those in the cemetery. At the settlement site, it was motivated by practical needs, and in themortuary site, only by the seasonality of human deaths, specifically Ьy a higher frequency of deaths in late winter and spring. Also, postmortem selection is possiЬle, whereЬy kurgan burials were arranged only for some individuals. In practice, several of the above factors overlapped, resulting in an anomalous composition of the buried cohort (disproportion of sexes and a higher proportion of individuals who died at the peak of vital activity).
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Seventeenth century Siberia as a land of opportunity: social mobility among the Russian pioneers
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