Pub Date : 2018-07-03DOI: 10.1080/10611959.2018.1513287
G. E. Afanas’ev
The role of archeology in solving issues of Khazar history is evident. Khazar cultural heritage in Eastern Europe should be discussed through reliance on archaeological material of reliably established Khazar cultural attribution. While searching for such material one sometimes is faced with curious cases far from science, as well as scientific guesswork. Such free interpretations of the archaeological sources, ignoring known methodical procedures and attributing Saltovo archaeological culture and its variants too loosely has resulted in discrediting the very existence of Khazar cultural heritage in Eastern Europe. This particularly relates to the attribution of certain tribal entities to the Khazars. Khazar antiquities do exist in South Russia, but they are not represented by Saltovo culture in any strict classical meaning of the term. The territory of the Khazar domain may be archeologically marked by meticulous analysis and historical interpretation of three categories of archeological sources dated from the second half of the 8 th - first half of the 10 th centuries: 1) spatial distribution of fortresses of the Byzantine type that guarded the Khazar borders; 2) three directions of migrations marked by catacomb burial rites of Alan tribes settled along the Khazar frontier for its protection; 3) geographical spread of burial sites displaying kurgan burials encircled with square-shaped ditches - the monuments left by the Khazar tribes proper.
{"title":"Where Is the Archeological Evidence of the Existence of a Khazar State?","authors":"G. E. Afanas’ev","doi":"10.1080/10611959.2018.1513287","DOIUrl":"https://doi.org/10.1080/10611959.2018.1513287","url":null,"abstract":"The role of archeology in solving issues of Khazar history is evident. Khazar cultural heritage in Eastern Europe should be discussed through reliance on archaeological material of reliably established Khazar cultural attribution. While searching for such material one sometimes is faced with curious cases far from science, as well as scientific guesswork. Such free interpretations of the archaeological sources, ignoring known methodical procedures and attributing Saltovo archaeological culture and its variants too loosely has resulted in discrediting the very existence of Khazar cultural heritage in Eastern Europe. This particularly relates to the attribution of certain tribal entities to the Khazars. Khazar antiquities do exist in South Russia, but they are not represented by Saltovo culture in any strict classical meaning of the term. The territory of the Khazar domain may be archeologically marked by meticulous analysis and historical interpretation of three categories of archeological sources dated from the second half of the 8 th - first half of the 10 th centuries: 1) spatial distribution of fortresses of the Byzantine type that guarded the Khazar borders; 2) three directions of migrations marked by catacomb burial rites of Alan tribes settled along the Khazar frontier for its protection; 3) geographical spread of burial sites displaying kurgan burials encircled with square-shaped ditches - the monuments left by the Khazar tribes proper.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1513287","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43890333","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/10611959.2018.1531672
M. Balzer
A widespread myth about a ninth-century Khazar Khan named Bulan has him choosing a religion for his people, asking representatives of Christianity from Constantinople, Islam from the Arab world, an...
{"title":"Editor’s Introduction: The Khazar Khanate Revisited","authors":"M. Balzer","doi":"10.1080/10611959.2018.1531672","DOIUrl":"https://doi.org/10.1080/10611959.2018.1531672","url":null,"abstract":"A widespread myth about a ninth-century Khazar Khan named Bulan has him choosing a religion for his people, asking representatives of Christianity from Constantinople, Islam from the Arab world, an...","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1531672","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48043359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/10611959.2018.1513294
Valerii S. Flërov
The article examines the synchronicity of the existence and destruction of the Semikarakory and Right-bank Tsimliansk Khazar forts. Evidence includes: the complete congruity of the two-chambered constructions with furnaces in both forts; the use of the same type of tile; the overall destruction of the two forts, reflected in interments of children and women who had perished. The forts were destroyed no later than the 830s–840s. Dating is based on materials of the Right-bank fort. Comparisons with the Sarkel archeological site are relevant: at Sarkel, the tile is different and it is negligible. Construction of fired brick appears on the Lower Don for the first time at the Semikarakory fort, but not at Sarkel. Although previously suggested, our excavations at Semikarakory fort indicate that the historical figure Petrona Kamatir [Petronas Kamateros] was not the initiator of brick fortification on the Lower Don. But was the Semikarakory fort the earliest? The entire left bank of the Lower Don is in need of more thorough research.
{"title":"Semikarakory: The Tower on the North Wall and a Relative Chronology of the Lower Don Khazar Forts","authors":"Valerii S. Flërov","doi":"10.1080/10611959.2018.1513294","DOIUrl":"https://doi.org/10.1080/10611959.2018.1513294","url":null,"abstract":"The article examines the synchronicity of the existence and destruction of the Semikarakory and Right-bank Tsimliansk Khazar forts. Evidence includes: the complete congruity of the two-chambered constructions with furnaces in both forts; the use of the same type of tile; the overall destruction of the two forts, reflected in interments of children and women who had perished. The forts were destroyed no later than the 830s–840s. Dating is based on materials of the Right-bank fort. Comparisons with the Sarkel archeological site are relevant: at Sarkel, the tile is different and it is negligible. Construction of fired brick appears on the Lower Don for the first time at the Semikarakory fort, but not at Sarkel. Although previously suggested, our excavations at Semikarakory fort indicate that the historical figure Petrona Kamatir [Petronas Kamateros] was not the initiator of brick fortification on the Lower Don. But was the Semikarakory fort the earliest? The entire left bank of the Lower Don is in need of more thorough research.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1513294","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46050983","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/10611959.2018.1513296
R. G. Dzattiaty, P. S. Uspenskii
The article is devoted to examination of a burial structure—a multiple-chambered catacomb from the medieval Alan necropolis of Dargavs, situated in the Republic of North Ossetia-Alania—as well as an analysis of the funeral rite and accompanying implements.
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Pub Date : 2018-07-03DOI: 10.1080/10611959.2018.1513286
Igor G. Semenov
The article reviews interpretations of Constantine Porphyrogenitus’s document De Administrando Imperio, the dominant source for reporting a Khavar revolt against Khazaria in the 830s. It is associated with the 830s timing of Pecheneg warfare, Turkic clan consolidation, and Magyar tribes’ push northward to the Black Sea Region. Timing of prior and later events is analyzed, with the suggestion that two Khavar rebellions may have occurred.
{"title":"The Ethnopolitical Situation in Khazaria in the 830s–850s","authors":"Igor G. Semenov","doi":"10.1080/10611959.2018.1513286","DOIUrl":"https://doi.org/10.1080/10611959.2018.1513286","url":null,"abstract":"The article reviews interpretations of Constantine Porphyrogenitus’s document De Administrando Imperio, the dominant source for reporting a Khavar revolt against Khazaria in the 830s. It is associated with the 830s timing of Pecheneg warfare, Turkic clan consolidation, and Magyar tribes’ push northward to the Black Sea Region. Timing of prior and later events is analyzed, with the suggestion that two Khavar rebellions may have occurred.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1513286","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42991622","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.1080/10611959.2018.1513295
P. S. Uspenskii
In the article, the main types of riders’ burials characteristic of eighth- through ninth-century burial sites with the rite of corpse-burning in the Northwestern Caucasus are examined and their percentage ratio to burials of other types in the entire areal of cremation necropolises is mapped. The main forms valorizing status for a deceased rider characteristic of the burials of the eighth through ninth and tenth through twelfth centuries and the end of the twelfth century through the thirteenth are identified. A comparative analysis is conducted of the burial complexes being studied with materials from other monuments and sites from the south of Eastern Europe.
{"title":"Horsemen’s Burials on the Territory of the Northwestern Caucasus (Based on the Materials of Eighth–Thirteenth Century Cremation Necropolises)","authors":"P. S. Uspenskii","doi":"10.1080/10611959.2018.1513295","DOIUrl":"https://doi.org/10.1080/10611959.2018.1513295","url":null,"abstract":"In the article, the main types of riders’ burials characteristic of eighth- through ninth-century burial sites with the rite of corpse-burning in the Northwestern Caucasus are examined and their percentage ratio to burials of other types in the entire areal of cremation necropolises is mapped. The main forms valorizing status for a deceased rider characteristic of the burials of the eighth through ninth and tenth through twelfth centuries and the end of the twelfth century through the thirteenth are identified. A comparative analysis is conducted of the burial complexes being studied with materials from other monuments and sites from the south of Eastern Europe.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1513295","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47160996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-04-03DOI: 10.1080/10611959.2018.1495925
A. Lvov
In the culturally complex Irshava raion of Transcarpathia is a confessional community that has been practicing a post-Soviet version of Judaism, following religious law norms and biblical text understandings of the Old and New testaments. Small and peripheral, they nonetheless illustrate a dynamic understanding of religious conversion and “textual rationalization” that has similarities with the historical creation of new religious communities out of Christianity and Judaism. Although termed here “Judaizers,” this is not a self-appellation. Data derives from fieldwork in 2011-12.
{"title":"Transcarpathia Judaizers: Religious Dynamism and Confessional Identity","authors":"A. Lvov","doi":"10.1080/10611959.2018.1495925","DOIUrl":"https://doi.org/10.1080/10611959.2018.1495925","url":null,"abstract":"In the culturally complex Irshava raion of Transcarpathia is a confessional community that has been practicing a post-Soviet version of Judaism, following religious law norms and biblical text understandings of the Old and New testaments. Small and peripheral, they nonetheless illustrate a dynamic understanding of religious conversion and “textual rationalization” that has similarities with the historical creation of new religious communities out of Christianity and Judaism. Although termed here “Judaizers,” this is not a self-appellation. Data derives from fieldwork in 2011-12.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1495925","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49555278","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-04-03DOI: 10.1080/10611959.2018.1488451
J. Andreeva
The article features the new religious movement “Zveniashchie kedry Rossii” [Ringing Cedars of Russia], also named for its prophet “Anastasia,” which appeared in Russia in the mid-1990s. The movement emerged after the publication of an eponymous series of books by Vladimir Megre. Followers of the community have developed their own language based on the works that have served as the movement’s source. The concepts highlighted in the article are part of the global New Age movement as well as the fruit of Megre and his readers.
{"title":"Verbal Clichés of Followers in the “Anastasia” New Religious Movement","authors":"J. Andreeva","doi":"10.1080/10611959.2018.1488451","DOIUrl":"https://doi.org/10.1080/10611959.2018.1488451","url":null,"abstract":"The article features the new religious movement “Zveniashchie kedry Rossii” [Ringing Cedars of Russia], also named for its prophet “Anastasia,” which appeared in Russia in the mid-1990s. The movement emerged after the publication of an eponymous series of books by Vladimir Megre. Followers of the community have developed their own language based on the works that have served as the movement’s source. The concepts highlighted in the article are part of the global New Age movement as well as the fruit of Megre and his readers.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1488451","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49210273","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-04-03DOI: 10.1080/10611959.2018.1470428
A. Mikhalev
This article, on the problem of religiosity in frontier communities, examines the transformation of ethnic Russian religiosity in Mongolia. In tracing how change in borders can affect religious identity, we find that a community existing under conditions of a constantly changing border most likely cannot preserve a religious tradition. With the end of the imperial period in Russia’s history, Orthodoxy became simply an element of collective memory, determining identity for ethnic Russians permanently residing in Mongolia. For this reason, the author introduces for scholarly circulation the concept of “memory of Orthodoxy.” It assumes a set of commemorative practices without church-going and without the church as a formal institution. Such lacuna led to a specific type of frontier religiosity, reliant on two or three traditions. Dual-faith and triple-faith are widespread phenomena among peoples of Inner Asia, often expressed as a combination of Buddhism and shamanism. Ethnic Russian colonization of Mongolia, launched from eastern Siberia where such practices were widely prevalent, led to their entrenchment. Cultural borrowings from the Mongols were not limited to religion alone; they involved language and everyday life. Russian identity was refined, as Russians became “local Russians” and then simply “locals.” The tie to local traditions and to the border as a resource opened new opportunities for a broader choice of confessions. The chronological span of the research encompasses the ethnic Russian diaspora in Mongolia from the late nineteenth century to the early twenty-first.
{"title":"The Russian Diaspora in Mongolia: Stages of the Formation of Frontier Religiosity","authors":"A. Mikhalev","doi":"10.1080/10611959.2018.1470428","DOIUrl":"https://doi.org/10.1080/10611959.2018.1470428","url":null,"abstract":"This article, on the problem of religiosity in frontier communities, examines the transformation of ethnic Russian religiosity in Mongolia. In tracing how change in borders can affect religious identity, we find that a community existing under conditions of a constantly changing border most likely cannot preserve a religious tradition. With the end of the imperial period in Russia’s history, Orthodoxy became simply an element of collective memory, determining identity for ethnic Russians permanently residing in Mongolia. For this reason, the author introduces for scholarly circulation the concept of “memory of Orthodoxy.” It assumes a set of commemorative practices without church-going and without the church as a formal institution. Such lacuna led to a specific type of frontier religiosity, reliant on two or three traditions. Dual-faith and triple-faith are widespread phenomena among peoples of Inner Asia, often expressed as a combination of Buddhism and shamanism. Ethnic Russian colonization of Mongolia, launched from eastern Siberia where such practices were widely prevalent, led to their entrenchment. Cultural borrowings from the Mongols were not limited to religion alone; they involved language and everyday life. Russian identity was refined, as Russians became “local Russians” and then simply “locals.” The tie to local traditions and to the border as a resource opened new opportunities for a broader choice of confessions. The chronological span of the research encompasses the ethnic Russian diaspora in Mongolia from the late nineteenth century to the early twenty-first.","PeriodicalId":35495,"journal":{"name":"Anthropology and Archeology of Eurasia","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/10611959.2018.1470428","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46777151","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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