Статьи журнала - Archaeology, Ethnology & Anthropology of Eurasia
Все статьи: 445
Статья научная
Sex and age were determined in a skeletal sample from an 18th to early 19th century cemetery at Krivoshchekovo, a rural center since the mid-1790s. Historical records mention the area as the Krivoshchekovo Ob region. The village was founded by immigrants from European Russia. Archival sources concerning the demography of Krivoshchekovo were analyzed, mortality tables were constructed, proportions of various age groups were calculated, and average age of death was estimated for adults. Limitations of the study stem from the fact that the population of Krivoshchekovo was not stationary. The results of the paleodemographic analysis are compared with information from two archival sources: confessional lists and parish registers of St. Nicholas Church, where births, marriages, and deaths were recorded over the period from 1763–1841. Comparative material relates to Russian old residents and the local Tatar population of the Omsk Irtysh region in the 1600s–1800s. Sex and age were estimated in a skeletal sample of 462 individuals—one third of the number of deaths during 1763–1841, when people were buried at the graveyard. Child mortality was lower than among old residents, immigrants, or natives of the Middle Irtysh. The most vulnerable group in the Krivoshchekovo population were young women and children aged 1–4. The findings of the skeletal study agree with those derived from archival sources, and likely mirror the real situation.
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The incipient Neolithic of the Kurile islands: the culture of long barrows
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This study introduces a recently discovered Neolithic culture of insular Northeast Asia. The initial stage of the Kurile Neolithic is described using findings from the 2019–2020 excavations at Kitovyi-2 and -4 on Iturup Island, the Greater Kurile Chain, Sakhalin Region. Several types of Neolithic feature were first revealed on the Kuriles by excavating large areas. The site includes dwellings mostly of two types–terranean with wooden frames that are not dug into the ground, and semisubterranean. Artifacts include linear-relief pottery and retouched bifacial stone tools on flakes and entire singularities, processed by advanced polishing. For the first time on the Kuriles, long barrows encircled by basalt plates along the perimeter were detected. These structures with evidently non-utilitarian enclosures made of plates, tentatively identified as places for cremation burials and funerary rites, indicate symbolic behavior. On the basis of this key criterion, we propose to attribute Kitovyi-2 and -4 to the culture of long barrows. Stratigraphic evidence, supported by radiocarbon analysis, allows us to establish the initial stage of the Kurile Neolithic, dating to 13.0–8.5 cal ka BP.
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The megalithic tradition of East and Southeast Asia
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We review the scholarship relating to the megalithic tradition of East and Southeast Asia and the results of its archaeological study. The major center of this tradition in East Asia is Korea, where it reveals considerable heterogeneity. In the Bronze Age, it is represented by dolmens and menhirs, and in the later periods by stone tombs, chambers, and pyramidal mounds. The latest megaliths are anthropomorphic statues of the Dolhareubang type, on Jeju Island off the southern tip of the Korean peninsula. Southeast Asian megaliths, which are described in detail, originate from similar structures in East and South Asia while being less known and less accurately dated, and revealing specific features of construction. Owing to the ethnographic sources on local peoples, Southeast Asian megaliths provide valuable data on their layout, function, and associated mythology. We demonstrate common features in megalithic traditions of East and Southeast Asia and their specificity in each region. Principal sources are described, and major trends in the study of megaliths in those territories are outlined. In sum, megaliths of East and Southeast Asia are an independent archaeological phenomenon requiring future studies.
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The morphology of permanent molars from the Paleolithic layers of Denisova cave
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On the basis of the current knowledge, key archaeological discoveries made in Siberia and the Russian Far East over the three centuries, and spanning the interval from the Neolithic to the Early Iron Age, are assessed. Principal scholars and their works are listed. Rescue excavations have made it possible to construct archaeological typologies and to model historical and cultural processes. D.G. Messerschmidt’s role as the discoverer of the Early Iron Age of Khakassia and of the Tom rock art site is described. Later, this rock art site was thoroughly studied by A.P. Okladnikov and A.I. Martynov. Achievements of the 20th century continued those of the 18th and 19th centuries. On the basis of typologies elaborated by S.A. Teploukhov for Khakassia, similar cultural and chronological models for neighboring areas of Western Siberia were constructed. A.P. Okladnikov’s typology for the Cis-Baikal Neolithic and Bronze Age were elaborated by his colleagues and students. The earliest stages of the Amur Neolithic with the most ancient ceramics in Northern Asia, dating to 16,780–14,200 cal BC, were described. E.N. Chernykh’s and S.V. Kuzminykh’s theory of SeimaTurbino—a transcultural phenomenon of key importance for the Eurasian Bronze Age—is outlined. While its basic features are better known today, their theory has retained its relevance. With regard to the Early Iron Age, the major excavations concerned mounds such as Arzhan-1, Arzhan-2, and Chinge-Teya-1 in Tuva. In the Altai Mountains, likewise outstanding Pazyryk kurgans (600–200 BC) were excavated. An entirely new stage in Scythian age archaeology was marked by N.V. Polosmak’s excavations of “frozen”, undisturbed burials of middle-ranking and low-ranking Pazyryk people on the Ukok Plateau. Similar burials were excavated by Z. Samashev and H.P. Francfort on the western slopes of the Altai. Pazyryk chronology was elaborated owing to the use of the tree-ring analysis.
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To test the competing hypotheses as to the origin of the Okunev culture, four male cranial series from Okunev cemeteries in the Minusinsk Basin were compared with 23 other pre-Andronovo series from southern Siberia, and 45 Early and Middle Bronze Age groups from Eastern Europe (24 Yamnaya and 21 Catacomb), using multivariate statistical analysis. While the Afanasyevo admixture in the Okunev population is possible, the hypothesis that the Okunev culture of the Minusinsk Basin originated from the second migration from the Eastern European steppes to southern Siberia in the Early Bronze Age is not supported. It could, however, be applied to people associated with the Okunev-type (Chaa- Khol) culture in Tuva, although these may as well have descended from the Afanasyevans. As concerns the Minusinsk Basin and other regions of southern Siberia except Tuva, the fi ndings agree with the idea of a marked evolutionary conservatism peculiar to the autochthonous populations of that territory, as evidenced by the fact that each of the three Early Bronze Age population clusters—on the Yenisei, in the Altai, and in Baraba—has its own Neolithic ancestors in the same area (this does not concern the Chaa-Khol, the Yelunino, and apparently the Samus populations). The immediate ancestors of the Okunev people can be identifi ed with the Neolithic population of the Krasnoyarsk-Kansk area, and more distant ones with the Upper Paleolithic southern Siberian common ancestors of the Okunev people and the Native Americans. These ancestors are evidenced by both cranial data (indirectly) and genetic data (directly). The la tter suggest that among these common ancestors were the Malta boy and the Afontova Gora II male. The Okunev population, then, is a relic, offeri ng us a unique opportunity to see what the Upper Paleolithic ancestors of the Native Americans may have looked like in their southern Siberian homeland.
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The paleogenetic study of Bertek-33, an Afanasyevo cemetery on the Ukok plateau, the Altai Mountains
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We present the results of a paleogenetic analysis of bone samples representing seven adult individuals from Bertek-33—an Afanasyevo cemetery on the Ukok plateau, in the Altai Republic, Russia. The fi ndings are interpreted with reference to archaeological and anthropological data. Four systems of genetic markers were analyzed: mitochondrial DNA, polymorphic fragment of the amelogenin gene, autosomal STR-loci, and Y-chromosomal STR-loci. Genetic results indicate the dominance of Western Eurasian mtDNA haplogroups (T, J, U5a, K, H) and the homogeneity of the male gene-pool represented by variants of the Y-chromosomal haplogroup R1b. Data on mtDNA, Y-chromosome, and individual autosomal markers attest to the Western Eurasian affi nities of this group. The sample falls within the mtDNA and Y-chromosomal diversity of the Afanasyevo population of southern Siberia. Possible kinship between the individuals buried at Bertek-33 is discussed. Also, we address theoretical issues such as the accuracy of comparisons and the interpretation of genetic data with regard to cultural features.
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The peopling of the Baraba forest-steppe in the Neolithic: cranial evidence
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Measurements of ~730 male crania from cemeteries associated with Bronze Age cultures of the steppe and foreststeppe zone of Eastern Europe (Yamnaya, Catacomb, Poltavka, Babino, Lola, and Timber-Grave) were subjected to multivariate analyses. D2 distances between sample centroids were calculated, and non-metric multidimensional scaling was carried out. The results are used to evaluate the proportion of indigenous and immigrant groups during four successive periods—Early Bronze Age, Middle Bronze Age, Middle to Late Bronze Age transition, and Late Bronze Age. The differences between Yamnaya populations are comparable to those between recent groups inhabiting vast territories of Eastern Europe, from Karelia to the Northern Caucasus. The ro le of the substrate component in the origin of Early and Middle Bronze Age groups was considerable. However, virtually no continuity was observed at the Middle to Late Bronze Age transition, when post-Catacomb cultures originated. Continuity with Middle Bronze Age groups is observed in Late Bronze Age samples representing the Timber-Grave people, who combined features of the Catacomb and post-Catacomb people. Factors accounting for such a process may include “pendulum migrations” and temporary reversal of funerary tradition from kurgans to “invisible” fl at burials.
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The state of preservation of the Shakhty rock art site and the prospects of its conservation
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This article deals with the preservation of the Shakhty rock art site, discovered in the Eastern Pamirs in 1958 by the leading Central Asian Stone Age researcher V.A. Ranov. The analysis of photographs taken in the Shakhty rock shelter during the 2019 survey revealed the nature of destructive processes at the site due to environmental conditions of the Eastern Pamir highland. The article integrates the results of analysis of Ranov's archives at the Donish Institute of History, Archaeology and Ethnography of the National Academy of Sciences, Republic of Tajikistan. Thanks to Ranov's diaries and photographs, it was possible in 2019 to assess the degree of erosion on the rock surface, and the loss of fragments of painted images over more than 60 years. Emergency areas requiring conservation efforts were identified. Principles of conservation and restoration of rock art are outlined, and an overview of techniques developed for sites of this type in the post-Soviet space in the last quarter of the 20th century is presented. State of the art conservation methods for rock art, which, in the future, can be applied for the preservation of emergency areas at Shakhty, are described. A set of measures is suggested to preserve this site.
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We describe the morphological and quantitative characteristics, and the elemental composition, of 23 bronze artifacts, seven silver ones, and a gold adornment, spanning the period from late 11th century BC to 15th century AD. These items (adornments and tools) belong to the Uril and Talakan cultures of the Early Iron Age, Mikhailovka, Mohe, and Central Asian cultures of the Early Middle Ages, and the Ducher culture of the Late Middle Ages. Elemental analysis of the bronze items at the SB RAS Institute of Nuclear Physics Siberian Center for Synchrotron and Terahertz Radiation Station of Local and Scanning X-Ray Fluorescence Elemental Analysis showed that over about 2.5 thousand years, tin-lead or lead-tin bronze was used for manufacture. Also, the best convergence of concentrations of chemical elements for Talakan and Mikhailovka artifacts testifies to evolutionary continuity between the Talakan and Mikhailovka cultures. Analysis of the elemental composition of Mohe silver and gold items from the Amur basin was carried out for the first time, revealing the high purity of precious metals used for manufacturing early medieval jewelry.
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The tiger-dog and its semantics in the Nanai Shamanic sculpture: cultural and cognitive aspects
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This article describes the Nanai shamanic set, combining two images—a dog and a tiger. The Nanai shamanic sculpture is viewed as a phenomenon reflecting both the subjective and the objective reality constructed by traditional cultural practices. Parallels with Siberian and Pacific cultures reveal the significance of the domestic animal and the wild predator for the people of the Lower Amur. Using folkloric and lexical data, findings of field studies, and ethnographic evidence, folk images of the dog and the tiger are reconstructed. Viewing the problem in the context of collective knowledge about the world reveals the archetypical and modified layers in the image’s construction. The idea of the dog, typical of all the peoples of Siberia and the Russian Far East, is that of a draft animal, assistant, sacrifice, and guide to the afterworld. Its image in the Nanai shamanic sculpture was meant to enhance the power of the spirit. It was often combined with the image of the tiger, personifying shaman’s power and the progenitors. The analysis of the terminology relating to the tiger attests to the Southeast Asian roots of its cult. The tiger semantics in the Nanai culture resulted from a blend of Tungus, Paleoasiatic, and Manchu (Chinese) elements. These images were used by shamans not only as assistants in “capturing” spirits and holding them in “detention”, but also as a means of communicating with the world of spirits.
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