Pub Date : 2023-06-15DOI: 10.20874/2071-0437-2023-61-2-16
M. Agapov
Drawing on the example of agitation and propaganda campaigns carried out in the north of the Ob region in the 1930s among the indigenous population, a specific tool of the Soviet ideological indoctrination of the Great Break period — a mobile cinema (installations designed to screen silent and sound films to a small audience in open areas and in premises not equipped with stationary film projectors) — has been comprehensively studied. The mobile cinema is considered as one of the varieties of cultural management technologies that are equally characteristic of all states and empires of the modern era, including the USSR, where, due to the existence of state ideology and low literacy of the population, it was even more important than other cultural technologies. The management supported and strengthened the centralized power, serving as a complement to force and coercion. Based on the materials of the State Archive of the Socio-Political History of the Tyumen Region, it has been es-tablished that the first mobile cinema in the north of the Ob region was created under the auspices of the Commit-tee of the North under the All-Russian Central Executive Committee of the USSR, but it reached its fullest flou-rishing in the area during the period when the region came under the jurisdiction of the Chief Directorate of the Northern Sea Route (1935–1938). The repertoire of a mobile cinema was compiled centrally, and it included popular science and feature films, united by a common goal, which was the ideological indoctrination of the audi-ence. For representatives of the indigenous peoples of the North, movie screening itself was the most important experience of joining a new life, akin to the rite of initiation. Indigenous peoples were most interested in movies that narrated about their own daily life: hunting, fishing, travelling. Mobile cinemas were moved around the north by sled and specially equipped boats. The work of a mobile cinema in the north of the Ob region was associated with constant overcoming of a number of problems: the shortage of films, frequent breakdowns of movie cameras, and the lack of qualified projectionists. Nevertheless, mobile cinemas made significant contribution to the mo-dernization of everyday life and worldview of the indigenous peoples of the Ob North.
{"title":"“Screen on the Chum”: Social Reconstruction and Mobile Film Propaganda in the North of the Ob region in the 1930s","authors":"M. Agapov","doi":"10.20874/2071-0437-2023-61-2-16","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-61-2-16","url":null,"abstract":"Drawing on the example of agitation and propaganda campaigns carried out in the north of the Ob region in the 1930s among the indigenous population, a specific tool of the Soviet ideological indoctrination of the Great Break period — a mobile cinema (installations designed to screen silent and sound films to a small audience in open areas and in premises not equipped with stationary film projectors) — has been comprehensively studied. The mobile cinema is considered as one of the varieties of cultural management technologies that are equally characteristic of all states and empires of the modern era, including the USSR, where, due to the existence of state ideology and low literacy of the population, it was even more important than other cultural technologies. The management supported and strengthened the centralized power, serving as a complement to force and coercion. Based on the materials of the State Archive of the Socio-Political History of the Tyumen Region, it has been es-tablished that the first mobile cinema in the north of the Ob region was created under the auspices of the Commit-tee of the North under the All-Russian Central Executive Committee of the USSR, but it reached its fullest flou-rishing in the area during the period when the region came under the jurisdiction of the Chief Directorate of the Northern Sea Route (1935–1938). The repertoire of a mobile cinema was compiled centrally, and it included popular science and feature films, united by a common goal, which was the ideological indoctrination of the audi-ence. For representatives of the indigenous peoples of the North, movie screening itself was the most important experience of joining a new life, akin to the rite of initiation. Indigenous peoples were most interested in movies that narrated about their own daily life: hunting, fishing, travelling. Mobile cinemas were moved around the north by sled and specially equipped boats. The work of a mobile cinema in the north of the Ob region was associated with constant overcoming of a number of problems: the shortage of films, frequent breakdowns of movie cameras, and the lack of qualified projectionists. Nevertheless, mobile cinemas made significant contribution to the mo-dernization of everyday life and worldview of the indigenous peoples of the Ob North.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86122344","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 : 2023-06-15DOI: 10.20874/2071-0437-2023-61-2-18
S. Riazanova
The study does not imply either documentation of the repressions, or working in the field of oral history. The article provides a vision of how the key figures in the history of the museum form its history and image. The source base includes a series of expert interviews with the founders and administrators of the museum at various stages of its existence, and a number of concepts for the arrangement of Perm-36 during various years, as well as Internet and media publications, allowing to verify the obtained data. The text attempts to reconstruct the his-tory of the formation and functioning of the Perm-36 museum, highlighting the periods of its activity associated with a change in leadership and the appointment of a number of new employees in its management and research structures. In the process of the analysis, the author compares various perspectives on what is the purpose of the museum located at the site of the camp, and what is the place of the museum in the socio-political reality. The analy-sis is based on the identification of groups of statements related to various aspects of creation and functioning of the Perm-36 memorial complex. The museum is considered as a place of application of multidirectional efforts of various actors, which provokes significant changes in approaches to its arrangement and to its functions in the public space. The concept of “demiurge” is introduced to designate a social agent who constructs the space of historical and social memory based on its own ideas and vision. Public figures, researchers and museum employees, who play a signifi-cant role in determining the structure of museum collections, ways of their presentation and types of social activities, are seen as the key factor that shapes the image of the museum in the region, nationally, and internationally. The material base in this situation appears secondary to the methods of its interpretation, principles of selecting items, and the use of supplementary means for their exhibiting. Research interests, social agenda and personal ambitions of the main actors become determinant for the formation of the museum chronotope.
{"title":"On the issue of construction of social memory: anthropology of the “Perm-36” museum","authors":"S. Riazanova","doi":"10.20874/2071-0437-2023-61-2-18","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-61-2-18","url":null,"abstract":"The study does not imply either documentation of the repressions, or working in the field of oral history. The article provides a vision of how the key figures in the history of the museum form its history and image. The source base includes a series of expert interviews with the founders and administrators of the museum at various stages of its existence, and a number of concepts for the arrangement of Perm-36 during various years, as well as Internet and media publications, allowing to verify the obtained data. The text attempts to reconstruct the his-tory of the formation and functioning of the Perm-36 museum, highlighting the periods of its activity associated with a change in leadership and the appointment of a number of new employees in its management and research structures. In the process of the analysis, the author compares various perspectives on what is the purpose of the museum located at the site of the camp, and what is the place of the museum in the socio-political reality. The analy-sis is based on the identification of groups of statements related to various aspects of creation and functioning of the Perm-36 memorial complex. The museum is considered as a place of application of multidirectional efforts of various actors, which provokes significant changes in approaches to its arrangement and to its functions in the public space. The concept of “demiurge” is introduced to designate a social agent who constructs the space of historical and social memory based on its own ideas and vision. Public figures, researchers and museum employees, who play a signifi-cant role in determining the structure of museum collections, ways of their presentation and types of social activities, are seen as the key factor that shapes the image of the museum in the region, nationally, and internationally. The material base in this situation appears secondary to the methods of its interpretation, principles of selecting items, and the use of supplementary means for their exhibiting. Research interests, social agenda and personal ambitions of the main actors become determinant for the formation of the museum chronotope.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76229199","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 : 2023-06-15DOI: 10.20874/2071-0437-2023-61-2-3
E. Kupriyanova
The sites of the Sintashta and Petrovka archaeological cultures of the Bronze Age of the Southern Trans-Urals (Russia) have been traditionally considered as part of the realm of chariot cultures of early Indo-European communities. The analysis of the finds demonstrates that the phenomenon of charioteering carried an important symbolic role in the paradigm of the steppe communities of the Bronze Age. Numerous finds of chariot fragments, elk antler cheekpieces, paired horse sacrifices, remote combat weapons in cemeteries of Stepnoye I, Stepnoye VII, and Krivoe Ozero have been repeatedly subjected to scientific investigation. Collective burials have been discov-ered, in which even women and young children are accompanied by weapons, cheekpieces, fragments of chari-ots and sacrificial horses. Based on this, we have concluded that the community of “charioteers” included mem-bers of a certain clan, possibly related to the production and use of chariots, horse training, etc. At the same time, however, individual burials of adult men with elements of a chariot complex have also been found, which occupied central positions in kurgans; those men could have been actual chariot warriors. Recent findings provide a vivid evidence for this. In the field season of 2021, the Sintashta burial complex (kurgan 33) was investigated in the Stepnoye I cemetery, the central burial of which contained a skeleton of a 35–50 year old man who had a round healed hole in his skull. Theoretically, such an injury could have been caused by a battle axe, similar to ones found at the sites of the Sintashta and Petrovka Cultures. Furthermore, abnormal osteophytosis growths have been recorded on all areas of the man's spine, which could have resulted from both injury and high pressure on spine caused by driving a chariot. One elk antler cheekpiece (an element of horse bridle) was found in the burial, along with numerous bones of sacrificial animals. All details of the burial rite indicate that the buried man was a sig-nificant person for the community, probably a charioteer warrior. Previously obtained AMS dates attribute the Sin-tashta complexes of the Stepnoye I cemetery to the range of about 1950–1850 BC. Thus, the newly investigated kurgan 33 of the Stepnoye I cemetery respresents another piece of evidence indicating the existence of chariot cul-ture among the steppe communities of the Bronze Age in the Southern Trans-Urals.
{"title":"The charioteering in the Bronze Age societies of the Southern Trans-Urals as a social phenomenon","authors":"E. Kupriyanova","doi":"10.20874/2071-0437-2023-61-2-3","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-61-2-3","url":null,"abstract":"The sites of the Sintashta and Petrovka archaeological cultures of the Bronze Age of the Southern Trans-Urals (Russia) have been traditionally considered as part of the realm of chariot cultures of early Indo-European communities. The analysis of the finds demonstrates that the phenomenon of charioteering carried an important symbolic role in the paradigm of the steppe communities of the Bronze Age. Numerous finds of chariot fragments, elk antler cheekpieces, paired horse sacrifices, remote combat weapons in cemeteries of Stepnoye I, Stepnoye VII, and Krivoe Ozero have been repeatedly subjected to scientific investigation. Collective burials have been discov-ered, in which even women and young children are accompanied by weapons, cheekpieces, fragments of chari-ots and sacrificial horses. Based on this, we have concluded that the community of “charioteers” included mem-bers of a certain clan, possibly related to the production and use of chariots, horse training, etc. At the same time, however, individual burials of adult men with elements of a chariot complex have also been found, which occupied central positions in kurgans; those men could have been actual chariot warriors. Recent findings provide a vivid evidence for this. In the field season of 2021, the Sintashta burial complex (kurgan 33) was investigated in the Stepnoye I cemetery, the central burial of which contained a skeleton of a 35–50 year old man who had a round healed hole in his skull. Theoretically, such an injury could have been caused by a battle axe, similar to ones found at the sites of the Sintashta and Petrovka Cultures. Furthermore, abnormal osteophytosis growths have been recorded on all areas of the man's spine, which could have resulted from both injury and high pressure on spine caused by driving a chariot. One elk antler cheekpiece (an element of horse bridle) was found in the burial, along with numerous bones of sacrificial animals. All details of the burial rite indicate that the buried man was a sig-nificant person for the community, probably a charioteer warrior. Previously obtained AMS dates attribute the Sin-tashta complexes of the Stepnoye I cemetery to the range of about 1950–1850 BC. Thus, the newly investigated kurgan 33 of the Stepnoye I cemetery respresents another piece of evidence indicating the existence of chariot cul-ture among the steppe communities of the Bronze Age in the Southern Trans-Urals.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85497646","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 : 2023-06-15DOI: 10.20874/2071-0437-2023-61-2-2
V. Zakh, M. I. Efremov
The problems of development of the early Neolithic and Early Metal Age complexes in the Tobol-Ishim interfluve are still insufficiently studied. A certain understanding of the cultural and historical processes that took place during these periods can be based on the materials of the multi-layered settlement of Chepkul 5, located on the territory of the Andreevskaya lake system near the city of Tyumen. The purpose of this work is to introduce into scientific discourse the research materials of the early Neolithic and Bayryk Culture complexes. Within the Neolithic pottery complex of Chepkul 5, it is possible to conditionally distinguish groups of vessels comparable to the ware of the Boborykino, Koshkino, Basyanovo and comb types, which find similarities in the vast territory from the eastern slopes of the Urals to the Baraba forest-steppe, and from the Lower Ob River to the steppes of Kazakhstan. Stone tools of such complexes, including Chepkul 5, contain points with high steep retouch, oblique points on blades, and geometric microliths. The presence of lips (overhangs) on the rims on the inside of the vessels, and certain other characteristics of ceramics, bring the analysed complex closer to the ware of the Boborykino Culture of the Yurtobor 3 settlement [Zakh, 1995]. Considering the date from charcoal from the settlement of Yurtobor 3 — 6591–6478 cal BC (UPI-559) [Zakh, 1995, 2009] — the time of existence of the settlement Chepkul 5 in the early Neolithic can be correlated with the end of the humid stage and the beginning of the dry period (8.2–5.5 cal ka BP) [Zach, 2021]. According to the location of the pits in the trench of the Early Metal Period dwelling 2 of Chepkul 5, which contained pottery with comb-pit and large-stroke ornamentation, the building can be reconstructed as a semi-dugout with a pillar-frame structure, with an area of about 40 m2. Similar structures, ware, stone and clay sinkers and other items belong to the Bayryk Culture, are dated to the 3rd mil. BC and can be considered together with the Ishim complexes of the Alexandrovo stage of the Ekaterinino Cultures within the comb-pit community of the 3rd mil. BC. However, the complexes of the Tobol and Ishim regions belong to different cultures, as evidenced by the complete absence of clay sinkers in the Ishim region and in the territories to the east. The presence of the latter, as well as drawings on dishes and petroglyphs in the Early Metal Period cultures of Trans-Urals, suggests that the population of the Tobol region was engaged in drive hunting for waterfowl during molting [Zakh, 2022], which could not but affect its cultural specificity.
关于Tobol-Ishim间带新石器时代早期和早期金属时代复合体的发展问题，目前还没有得到充分的研究。对这些时期发生的文化和历史进程的一定理解可以基于Chepkul 5的多层定居点的材料，该定居点位于秋明市附近的Andreevskaya湖系统的领土上。这项工作的目的是将新石器时代早期和拜莱克文化复合体的研究材料引入科学论述。在切普库尔5号新石器时代的陶器群中，有可能有条件地区分出与Boborykino、Koshkino、Basyanovo和comb类型陶器相当的器皿群，这些器皿在从乌拉尔山脉东坡到巴拉巴森林草原，从鄂毕河下游到哈萨克斯坦草原的广阔地区发现了相似之处。这些复杂的石器，包括切普库尔5号，包含了高陡的修饰点，刀片上的斜点和几何微石。容器内部边缘上嘴唇(突出部分)的存在，以及陶瓷的某些其他特征，使分析的复合体更接近于Yurtobor 3定居点的Boborykino文化的陶器[Zakh, 1995]。考虑到尤尔托博尔3号定居点的木炭日期- 6591-6478 cal BC (UPI-559) [Zakh, 1995,2009] -新石器时代早期Chepkul 5号定居点的存在时间可以与湿润阶段的结束和干燥时期的开始(8.2-5.5 cal ka BP)相关联[Zach, 2021]。根据切普库尔5号早期金属时期住宅2的沟槽中坑的位置，其中含有梳坑和大笔画纹饰的陶器，该建筑可重建为柱-框架结构的半防空洞，面积约40平方米。类似的结构，陶器，石头和粘土下沉器以及其他物品属于Bayryk文化，可以追溯到公元前3世纪，并且可以与公元前3世纪的巢坑社区内Ekaterinino文化的Alexandrovo阶段的Ishim复合体一起考虑。然而，托博尔和伊希姆地区的建筑群属于不同的文化，伊希姆地区和东部地区完全没有粘土下沉器就是证据。后者的存在，以及在跨乌拉尔早期金属时期文化中盘子和岩画上的绘画，表明Tobol地区的人口在换毛期间从事狩猎水禽的活动[Zakh, 2022]，这不能不影响其文化特殊性。
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Pub Date : 2023-06-15DOI: 10.20874/2071-0437-2023-61-2-12
A. Badmaev
The work is aimed at identifying the image of the sable in the traditional worldview and rituals of the Buryats. The chronological boundaries of the study are determined by the time of functioning and translation of the com-plex of traditional beliefs and rituals among the Buryats — the end of the 19th — middle of the 20th century. Geo-graphically, the study is focused on the Baikal region, which encompasses the ethnic Buryatia. Linguistic, folklore and ethnographic sources have been used for this research. Comparison-collation and structural-semiotic meth-ods have been used to explore the research topic. As a result of assessing the utilitarian value of the sable, it has been determined that the animal's fur was used in sewing winter outerwear and hats, and its meat was occasion-ally eaten, as well as applied in folk and veterinary medicine. The all-Mongolian origin of the term for sable, and its gender nominations, is proved. It is assumed that this predator could be revered as a totem by some of the ancestors of the Buryats of the pre-Baikal clans. It has been found that in the traditional Buryat culture, the image of sable was ambiguous. In the traditional views of the Buryats, sable was endowed with a heavenly nature. It acted as a female symbol. At the same time, a negative characteristic of this fur-bearing animal has been deter-mined: it was associated with the chthonic world. In the traditional family ritual of the Buryats, a sable fetish was associ-ated with the image of this fur-bearing animal, which performed a protective function for children and represented a female image. The sable skin was an attribute of the shaman: for some black shamans, it represented the emblem of the clan. Furthermore, in the shamanic ritual of the Buryats, a fetish, embodying the shaman's spirit-assistant, was as-sociated with this animal. In shamanic poetics, the soul of a deceased shaman turned into a sable; this predatory animal was endowed with the function of a shaman's transport in his mystical travels to other worlds.
{"title":"Sable in the traditional culture of the Buryats","authors":"A. Badmaev","doi":"10.20874/2071-0437-2023-61-2-12","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-61-2-12","url":null,"abstract":"The work is aimed at identifying the image of the sable in the traditional worldview and rituals of the Buryats. The chronological boundaries of the study are determined by the time of functioning and translation of the com-plex of traditional beliefs and rituals among the Buryats — the end of the 19th — middle of the 20th century. Geo-graphically, the study is focused on the Baikal region, which encompasses the ethnic Buryatia. Linguistic, folklore and ethnographic sources have been used for this research. Comparison-collation and structural-semiotic meth-ods have been used to explore the research topic. As a result of assessing the utilitarian value of the sable, it has been determined that the animal's fur was used in sewing winter outerwear and hats, and its meat was occasion-ally eaten, as well as applied in folk and veterinary medicine. The all-Mongolian origin of the term for sable, and its gender nominations, is proved. It is assumed that this predator could be revered as a totem by some of the ancestors of the Buryats of the pre-Baikal clans. It has been found that in the traditional Buryat culture, the image of sable was ambiguous. In the traditional views of the Buryats, sable was endowed with a heavenly nature. It acted as a female symbol. At the same time, a negative characteristic of this fur-bearing animal has been deter-mined: it was associated with the chthonic world. In the traditional family ritual of the Buryats, a sable fetish was associ-ated with the image of this fur-bearing animal, which performed a protective function for children and represented a female image. The sable skin was an attribute of the shaman: for some black shamans, it represented the emblem of the clan. Furthermore, in the shamanic ritual of the Buryats, a fetish, embodying the shaman's spirit-assistant, was as-sociated with this animal. In shamanic poetics, the soul of a deceased shaman turned into a sable; this predatory animal was endowed with the function of a shaman's transport in his mystical travels to other worlds.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87038391","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 : 2023-03-15DOI: 10.20874/2071-0437-2023-60-1-5
M.M. Prokonova
The paper concerns the stone altars, clay dishes, and censers from the sites of the Sargatka Culture of the Early Iron Age. Analysis of their morphological features is carried out, as well as of the dynamics of changes in the forms, the context of their deposition in burials, and specifics of their use. As the result, the reasons for the appearance of these products in the forest-steppe zone of the Tobol-Irtysh and Baraba areas (Western Siberia) are clarified and their subsequent distribution in the given region is traced. Stone altars of types I, II, and IV started appearing in the 5th–4th cc. BC in the Irtysh Basin and Baraba regions as a consequence of the Saka mi-gration. Transformation of the religious and mythological views of the Sargatka population, as a result of the inter-actions of the Tobol-Irtysh communities with the nomads of the Ural-Kazakhstan steppes, led to the appearance of new rituals requiring small stone altars for their performance, due to which there was a growing demand for these products among local communities. However, by the 4th c. BC the production of altars in the Kazakhstan center ceased due to the decline of the Early Saka Culture. From this time, the population of the Sargatka Culture began making local copies of small type I altars from stone, although their production in the Sargatka area was difficult due to the lack of sandstone outcrops, which facilitated the use of more accessible material — clay, as reflected in the appearance of clay dishes of types III–V in the territory of the Baraba and Irtysh Basin. Connection between the local and imported products is indicated by the traces of their similar use. From the 3rd c. BC, scarce altars of type I could make their way into the Sargatka context as a result of close contacts with the population of the Upper Ob Basin, among whom these objects were widespread up until the 3rd–2nd cc. BC. The appearance of type III stone altars and type VI clay dishes in the complexes of the Sargatka Culture of the Tobol and Irtysh Ba-sins in the 5th–4th and 4th–3rd cc. BC might have been caused by the migration of a small group of nomads of the Southern Urals, or by close contacts with the population of the Gorokhovo Culture. Type V altars also were bor-rowed from the bearers of the Gorokhovo Culture. Their appearance may indicate the process of assimilation of the newly arrived Sargatka population in the Tobol Basin. In the 4th c. BC, clay dishes of type I appeared in the Irtysh Basin. From the 3rd c. BC, as a result of the intensification of contacts between the local population and nomads of the Sarmatian origin, these products became more widespread, while ceramic censers and clay dishes of type II also appeared.
{"title":"Sacred objects from the sites of the Sargatka Culture in the context of interaction of the forest-steppe population with the nomads of the Ural-Kazakh steppes","authors":"M.M. Prokonova","doi":"10.20874/2071-0437-2023-60-1-5","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-5","url":null,"abstract":"The paper concerns the stone altars, clay dishes, and censers from the sites of the Sargatka Culture of the Early Iron Age. Analysis of their morphological features is carried out, as well as of the dynamics of changes in the forms, the context of their deposition in burials, and specifics of their use. As the result, the reasons for the appearance of these products in the forest-steppe zone of the Tobol-Irtysh and Baraba areas (Western Siberia) are clarified and their subsequent distribution in the given region is traced. Stone altars of types I, II, and IV started appearing in the 5th–4th cc. BC in the Irtysh Basin and Baraba regions as a consequence of the Saka mi-gration. Transformation of the religious and mythological views of the Sargatka population, as a result of the inter-actions of the Tobol-Irtysh communities with the nomads of the Ural-Kazakhstan steppes, led to the appearance of new rituals requiring small stone altars for their performance, due to which there was a growing demand for these products among local communities. However, by the 4th c. BC the production of altars in the Kazakhstan center ceased due to the decline of the Early Saka Culture. From this time, the population of the Sargatka Culture began making local copies of small type I altars from stone, although their production in the Sargatka area was difficult due to the lack of sandstone outcrops, which facilitated the use of more accessible material — clay, as reflected in the appearance of clay dishes of types III–V in the territory of the Baraba and Irtysh Basin. Connection between the local and imported products is indicated by the traces of their similar use. From the 3rd c. BC, scarce altars of type I could make their way into the Sargatka context as a result of close contacts with the population of the Upper Ob Basin, among whom these objects were widespread up until the 3rd–2nd cc. BC. The appearance of type III stone altars and type VI clay dishes in the complexes of the Sargatka Culture of the Tobol and Irtysh Ba-sins in the 5th–4th and 4th–3rd cc. BC might have been caused by the migration of a small group of nomads of the Southern Urals, or by close contacts with the population of the Gorokhovo Culture. Type V altars also were bor-rowed from the bearers of the Gorokhovo Culture. Their appearance may indicate the process of assimilation of the newly arrived Sargatka population in the Tobol Basin. In the 4th c. BC, clay dishes of type I appeared in the Irtysh Basin. From the 3rd c. BC, as a result of the intensification of contacts between the local population and nomads of the Sarmatian origin, these products became more widespread, while ceramic censers and clay dishes of type II also appeared.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88991125","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 : 2023-03-15DOI: 10.20874/2071-0437-2023-60-1-3
I. Savko, P. Kholoshin, M. Demin, S. Sitnikov
The shapes of 32 vessels from the burials of Chekanovsky Log-2 cemetery were examined by a technique applied within the historical-and-cultural approach to study pottery shapes. The analysis was carried out at the levels of general proportionality of the shape, its natural structure, and the formedness of the functional parts. The aim of the study was to characterize the pottery traditions of the Andronovo population in terms of pottery shaping and to clarify their cultural dynamics. As the result, two mass traditions were identified, manifested by vessels of similar overall proportionality (35–36 degrees) but of two different structural types: ‘Lip+Neck+Pre-Shoulder+ Body+Body Base’ (5 parts) and ‘Lip+Pre-Shoulder+Body+Body Base’ (4 parts). Comparative analysis of the ves-sels from two excavated sections of the burial ground (northern and southern), making use of the information about other morphological features of the vessels (decoration and surface treatment), as well as about the speci-fics of the burial ritual, enabled revealing the dynamics in the development of the considered pottery traditions and the cultural composition of the population that used the burial ground. It appears that the vessels of 5-part shapes with a fully formed body and a more pronounced neck tend to the classical Andronovo (Fedorovo) period. They are characterized by burnished surface and ornamentation with fine-toothed stamps in a variety of geometric mo-tifs. The vessels of these shapes prevail in the burials of the northern dig, which demonstrated considerable cul-tural homogeneity. The vessels of 5-part shapes with a partly-formed body and a lower neck, along with 4-part shapes, probably became more widespread in the Late Fedorovo period. These items were less thoroughly bur-nished, but, more often, smoothed, with simplified ornamentation applied with a coarse-toothed or smooth stamp. These traditions are represented to a greater extent in the southern dig, which, in addition, appeared to be not so homogeneous due to the distribution of squater pots of various structures. This peculiarity may attest to the in-creasing complexity of the cultural composition of the population and intensification of cultural contacts at the late stage of the burial ground.
{"title":"Analysis of the shapes of clay vessels from the Chekanovsky Log-2 burial ground of the An-dronovo (Fedorovo) Culture in the foothills of Altai","authors":"I. Savko, P. Kholoshin, M. Demin, S. Sitnikov","doi":"10.20874/2071-0437-2023-60-1-3","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-3","url":null,"abstract":"The shapes of 32 vessels from the burials of Chekanovsky Log-2 cemetery were examined by a technique applied within the historical-and-cultural approach to study pottery shapes. The analysis was carried out at the levels of general proportionality of the shape, its natural structure, and the formedness of the functional parts. The aim of the study was to characterize the pottery traditions of the Andronovo population in terms of pottery shaping and to clarify their cultural dynamics. As the result, two mass traditions were identified, manifested by vessels of similar overall proportionality (35–36 degrees) but of two different structural types: ‘Lip+Neck+Pre-Shoulder+ Body+Body Base’ (5 parts) and ‘Lip+Pre-Shoulder+Body+Body Base’ (4 parts). Comparative analysis of the ves-sels from two excavated sections of the burial ground (northern and southern), making use of the information about other morphological features of the vessels (decoration and surface treatment), as well as about the speci-fics of the burial ritual, enabled revealing the dynamics in the development of the considered pottery traditions and the cultural composition of the population that used the burial ground. It appears that the vessels of 5-part shapes with a fully formed body and a more pronounced neck tend to the classical Andronovo (Fedorovo) period. They are characterized by burnished surface and ornamentation with fine-toothed stamps in a variety of geometric mo-tifs. The vessels of these shapes prevail in the burials of the northern dig, which demonstrated considerable cul-tural homogeneity. The vessels of 5-part shapes with a partly-formed body and a lower neck, along with 4-part shapes, probably became more widespread in the Late Fedorovo period. These items were less thoroughly bur-nished, but, more often, smoothed, with simplified ornamentation applied with a coarse-toothed or smooth stamp. These traditions are represented to a greater extent in the southern dig, which, in addition, appeared to be not so homogeneous due to the distribution of squater pots of various structures. This peculiarity may attest to the in-creasing complexity of the cultural composition of the population and intensification of cultural contacts at the late stage of the burial ground.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89896097","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 : 2023-03-15DOI: 10.20874/2071-0437-2023-60-1-6
N. Seregin, M. Demin, S. Matrenin
The paper is aimed at introducing into the scientific discourse and complex interpretation of the weapon items discovered during excavations of the sites of the Bulan-Koby archaeological culture of the Karban-I ne-cropolis. This site, which comprises a series of burial mounds of the Great Migration Period, was partially investi-gated by the expedition of Barnaul State Pedagogical Institute in 1989–1990. The complex is located on the left bank of the Katun River, 1.7 km north-west of Kuyus village, in Chemalsky District of the Altai Republic. Weapons were found in five undisturbed male burials of the Xianbei period (mounds № 9, 11, 14, 33, 39). The finds ana-lyzed include long-range and close-range weapons: five compound bows; 14 iron arrowheads; four iron combat knives; and one dagger. Morphological analysis and classification of the objects, as well as their comparison with known artefacts of the last quarter of the 1st mil. BC — the first half of the 1st mil. AD from the sites of Central, Inner, and North Asia became the basis for conclusions concerning the determination of the dating of the pro-ducts. It has been found that the complex of weapons of the nomads who built the necropolis of the Bulan-Koby Culture at the mouth of the Karban River, was aimed at efficient countering of a lightly protected enemy and was appropriate for light cavalry and infantry. It includes both the already well-known (Xiungny) and new (local) modifi-cations of the offensive weapons. In terms of its diversity and level of development, this set of weaponry was sig-nificantly inferior to the military arsenals of the Xiongnu and Xianbei periods, as well as that of the population of the Bulan-Koby Culture of the late 3rd — 5th c. AD. The body of the conclusions made permits it to assume that the considered corpus of weapons reflects the initial stage of the evolution of the armament of the Altai population in the first half of the 1st mil. AD. The published materials expand the source base for the study of warfare of the population of Northern Altai in the Xianbei period. The obtained results of the chronological interpretation of diffe-rent categories of weapons can be used to refine the periodization of the sites of the Belo-Bom stage (2nd — 1st half of the 4th c. AD) of the Bulan-Koby Culture.
{"title":"The weapon complex of the Northern Altai population in the Xianbei period (on materials from the necropolis of Karban-I)","authors":"N. Seregin, M. Demin, S. Matrenin","doi":"10.20874/2071-0437-2023-60-1-6","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-6","url":null,"abstract":"The paper is aimed at introducing into the scientific discourse and complex interpretation of the weapon items discovered during excavations of the sites of the Bulan-Koby archaeological culture of the Karban-I ne-cropolis. This site, which comprises a series of burial mounds of the Great Migration Period, was partially investi-gated by the expedition of Barnaul State Pedagogical Institute in 1989–1990. The complex is located on the left bank of the Katun River, 1.7 km north-west of Kuyus village, in Chemalsky District of the Altai Republic. Weapons were found in five undisturbed male burials of the Xianbei period (mounds № 9, 11, 14, 33, 39). The finds ana-lyzed include long-range and close-range weapons: five compound bows; 14 iron arrowheads; four iron combat knives; and one dagger. Morphological analysis and classification of the objects, as well as their comparison with known artefacts of the last quarter of the 1st mil. BC — the first half of the 1st mil. AD from the sites of Central, Inner, and North Asia became the basis for conclusions concerning the determination of the dating of the pro-ducts. It has been found that the complex of weapons of the nomads who built the necropolis of the Bulan-Koby Culture at the mouth of the Karban River, was aimed at efficient countering of a lightly protected enemy and was appropriate for light cavalry and infantry. It includes both the already well-known (Xiungny) and new (local) modifi-cations of the offensive weapons. In terms of its diversity and level of development, this set of weaponry was sig-nificantly inferior to the military arsenals of the Xiongnu and Xianbei periods, as well as that of the population of the Bulan-Koby Culture of the late 3rd — 5th c. AD. The body of the conclusions made permits it to assume that the considered corpus of weapons reflects the initial stage of the evolution of the armament of the Altai population in the first half of the 1st mil. AD. The published materials expand the source base for the study of warfare of the population of Northern Altai in the Xianbei period. The obtained results of the chronological interpretation of diffe-rent categories of weapons can be used to refine the periodization of the sites of the Belo-Bom stage (2nd — 1st half of the 4th c. AD) of the Bulan-Koby Culture.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86803178","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 : 2023-03-15DOI: 10.20874/2071-0437-2023-60-1-18
R. Sadikov
The process of rapid development of the ethnological research, taking place currently, necessitated the search for new sources. Among them, of a great value are the records from expeditions of researchers of the past, which bear witness to the ethnographic realities of the respective time. From this point of view, the field notes (notebooks and journals) of Rail Gumerovich Kuzeev (1929–2005) — an outstanding Russian ethnologist, founder of the ethnographic sciences in Bashkortostan, who greatly contributed to the development of the problems of ethnogenesis and ethnic history of the Bashkirs and other Turkic peoples,— have priceless scientific value. The field records from the expeditions of the scientist in 1953–1982 to all major ethnographic and local groups of the Bashkirs are now reposited in the Scientific Archive of the Ufa Federal Research Center of the Russian Academy of Sciences. The notes are made in special notebooks issued by the Academy of Sciences of the USSR for documenting materials of expeditions. In addition to the text (narration of observations, description of ethnographic objects and phenomena, transcripts of conversations with informants, etc.), they also contain many graphic representations (drawings, plans, diagrams). The notes and drawings are made in ink and pencil; in the latest documents, with a ballpoint pen. The aim of the work is to identify their archaeographic features and source-study value (ethnographic and historical evidence, methodology of the scholar's fieldwork). The textual analysis of R.G. Kuzeyev's field notes showed that they captured unique information on the history and ethnography of the Bashkir people, concerning ethnogenesis, migration, tribal structure, ancestral symbols, genealogies, social organization, land ownership, arts and crafts, clothing and ornaments, dwelling, economic activities and trades, traditional festivals and ceremonies, and toponyms. From the source-study perspective, they are of obvious interest to the ethnologists, ethnographers, and socio-cultural anthropologists, as well as to the folklorists (they contain texts of many historical and toponymic legends and tales), archaeologists, especially those dealing with the ‘archaeology of the modern period’ (there is information about old Bashkir settlements, summer camps, abandoned cemeteries), local historians and genealogists (information about history of the settlements, generation lists), etc.
{"title":"“Field Journals” of ethnologist R.G. Kuzeev: archaeographic and source-study characteristics","authors":"R. Sadikov","doi":"10.20874/2071-0437-2023-60-1-18","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-18","url":null,"abstract":"The process of rapid development of the ethnological research, taking place currently, necessitated the search for new sources. Among them, of a great value are the records from expeditions of researchers of the past, which bear witness to the ethnographic realities of the respective time. From this point of view, the field notes (notebooks and journals) of Rail Gumerovich Kuzeev (1929–2005) — an outstanding Russian ethnologist, founder of the ethnographic sciences in Bashkortostan, who greatly contributed to the development of the problems of ethnogenesis and ethnic history of the Bashkirs and other Turkic peoples,— have priceless scientific value. The field records from the expeditions of the scientist in 1953–1982 to all major ethnographic and local groups of the Bashkirs are now reposited in the Scientific Archive of the Ufa Federal Research Center of the Russian Academy of Sciences. The notes are made in special notebooks issued by the Academy of Sciences of the USSR for documenting materials of expeditions. In addition to the text (narration of observations, description of ethnographic objects and phenomena, transcripts of conversations with informants, etc.), they also contain many graphic representations (drawings, plans, diagrams). The notes and drawings are made in ink and pencil; in the latest documents, with a ballpoint pen. The aim of the work is to identify their archaeographic features and source-study value (ethnographic and historical evidence, methodology of the scholar's fieldwork). The textual analysis of R.G. Kuzeyev's field notes showed that they captured unique information on the history and ethnography of the Bashkir people, concerning ethnogenesis, migration, tribal structure, ancestral symbols, genealogies, social organization, land ownership, arts and crafts, clothing and ornaments, dwelling, economic activities and trades, traditional festivals and ceremonies, and toponyms. From the source-study perspective, they are of obvious interest to the ethnologists, ethnographers, and socio-cultural anthropologists, as well as to the folklorists (they contain texts of many historical and toponymic legends and tales), archaeologists, especially those dealing with the ‘archaeology of the modern period’ (there is information about old Bashkir settlements, summer camps, abandoned cemeteries), local historians and genealogists (information about history of the settlements, generation lists), etc.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78823638","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 : 2023-03-15DOI: 10.20874/2071-0437-2023-60-1-16
A. Malinov
The paper is dedicated to Andrey Viktorovich Anokhin, a renowned scholar of shamanism of the Turkic peoples of Siberia. The paper precedes publication of A.V. Anokhin's letter to ethnographer Lev Yakovlevich Sternberg discovered in the St. Petersburg Branch of the Archive of RAS. The main subject of the letter is female characters-deities in Altai shamanism, with whom Kam enters into an intimate relationship. Anokhin elaborates on this subject using examples primarily from Teleut shamanism, and only briefly mentions shamanic practices of the Shorians, Kumandins, and other peoples of Southern Siberia. Anokhin's material is supplemented by information from his unpublished “Report on Teleut Shamanism” (1912) and his article “The Soul and Its Properties in the Perception of the Teleuts” (1929). In particular, information is given about female deities residing in the fourth celestial sphere (kat); Enem-Jajuchy — the Mother of the Creator; daughters of Eligeni, dwelling on the fourteenth celestial sphere (kat); and about female ancestors worshipped by the Teleuts. The letter of Anokhin was written during a school expedition led by him in the Teleut village of Cherga in the Altai Mountains. In the letter itself, Anokhin gave details of the female characters inhabiting the third, fourth, seventh, and fourteenth celestial spheres (kat). It is noted that in the beginning of the research work initiated by G.N. Potanin, Anokhin started recording Turkic and Mongolian folklore in Southern Siberia and Mongolia, but the Russian Committee for the Study of Central and Eastern Asia of the Imperial Academy of Sciences, which funded the expedition, was interested in the study of shamanistic cult. For this reason, shamanism of the Turkic peoples of the Altai, including the Teleuts, became the main direction of Anokhin's research. The letter by Anokhin is a fragment of the correspondence between the two scientists, partly already published, that started in connection with publication of Anokhin's main work “Materials on Shamanism of the Altaians” (1924). The letter by Anokhin coincides with the publication of the book and represents the answer to a question of L.Y. Sternberg probably posed during the preparation of this publication.
{"title":"A.B. Anokhin's letter “On shamanism among the Altai tribes”","authors":"A. Malinov","doi":"10.20874/2071-0437-2023-60-1-16","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-16","url":null,"abstract":"The paper is dedicated to Andrey Viktorovich Anokhin, a renowned scholar of shamanism of the Turkic peoples of Siberia. The paper precedes publication of A.V. Anokhin's letter to ethnographer Lev Yakovlevich Sternberg discovered in the St. Petersburg Branch of the Archive of RAS. The main subject of the letter is female characters-deities in Altai shamanism, with whom Kam enters into an intimate relationship. Anokhin elaborates on this subject using examples primarily from Teleut shamanism, and only briefly mentions shamanic practices of the Shorians, Kumandins, and other peoples of Southern Siberia. Anokhin's material is supplemented by information from his unpublished “Report on Teleut Shamanism” (1912) and his article “The Soul and Its Properties in the Perception of the Teleuts” (1929). In particular, information is given about female deities residing in the fourth celestial sphere (kat); Enem-Jajuchy — the Mother of the Creator; daughters of Eligeni, dwelling on the fourteenth celestial sphere (kat); and about female ancestors worshipped by the Teleuts. The letter of Anokhin was written during a school expedition led by him in the Teleut village of Cherga in the Altai Mountains. In the letter itself, Anokhin gave details of the female characters inhabiting the third, fourth, seventh, and fourteenth celestial spheres (kat). It is noted that in the beginning of the research work initiated by G.N. Potanin, Anokhin started recording Turkic and Mongolian folklore in Southern Siberia and Mongolia, but the Russian Committee for the Study of Central and Eastern Asia of the Imperial Academy of Sciences, which funded the expedition, was interested in the study of shamanistic cult. For this reason, shamanism of the Turkic peoples of the Altai, including the Teleuts, became the main direction of Anokhin's research. The letter by Anokhin is a fragment of the correspondence between the two scientists, partly already published, that started in connection with publication of Anokhin's main work “Materials on Shamanism of the Altaians” (1924). The letter by Anokhin coincides with the publication of the book and represents the answer to a question of L.Y. Sternberg probably posed during the preparation of this publication.","PeriodicalId":36692,"journal":{"name":"Vestnik Archeologii, Antropologii i Etnografii","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78727966","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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