Pub Date : 2023-03-15DOI: 10.20874/2071-0437-2023-60-1-11
O. I. Parfenteva, A. E. Pravednikova, E. Aiyzhy, E. Popova, N. Balinova, L. Zadorozhnaya, I. Khomyakova, E. Bondareva
In the present study, we identified the factors affected central obesity prevalence in the adult Altains, Russians and Tuvans permanently residing in the Altai and the Tuva Republics. The data was collected in 2018–2020. The examination program included anthropometrical examination and the genetic testing of females and males, aged 18–35 years. Anthropometrical examination was carried out in accordance with the guidelines accepted in the Research Institute and Museum of Anthropology. Body composition was analyzed by bioelectrical impedance analyzer. The SNPs rs1800592 UCP1, rs660339 UCP2 and rs1800849 UCP3 were assessed. The prevalence analyses of underweight, overweight and general obesity in the groups of female and males were conducted. The anthropometric indices were used to estimate the prevalence of central obesity. General obesity occurred more often in the group of Altai people, whereas in the Tuva people the central obesity is more pronounced. The Altai and Tuva people are alike in the total body measurements, whereas Russians were significantly higher. All studied groups demonstrated the sexual dimorphism of the body composition and waist to hip ratio. No significant differences in waist to height ratio between males and females were identified in the studied groups. No association between genetic variants and the obesity-related traits, which reflect the body fat and its distribution, was revealed. All factors included in the model are able to predict 8 % of the variability of the central obesity-related traits. Ethnic background contributes the most to the variability of the central obesity index.
{"title":"Central obesity in the adult populations of the Altai Republic and the Republic of Tuva. Anthropological and genetic aspects","authors":"O. I. Parfenteva, A. E. Pravednikova, E. Aiyzhy, E. Popova, N. Balinova, L. Zadorozhnaya, I. Khomyakova, E. Bondareva","doi":"10.20874/2071-0437-2023-60-1-11","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-11","url":null,"abstract":"In the present study, we identified the factors affected central obesity prevalence in the adult Altains, Russians and Tuvans permanently residing in the Altai and the Tuva Republics. The data was collected in 2018–2020. The examination program included anthropometrical examination and the genetic testing of females and males, aged 18–35 years. Anthropometrical examination was carried out in accordance with the guidelines accepted in the Research Institute and Museum of Anthropology. Body composition was analyzed by bioelectrical impedance analyzer. The SNPs rs1800592 UCP1, rs660339 UCP2 and rs1800849 UCP3 were assessed. The prevalence analyses of underweight, overweight and general obesity in the groups of female and males were conducted. The anthropometric indices were used to estimate the prevalence of central obesity. General obesity occurred more often in the group of Altai people, whereas in the Tuva people the central obesity is more pronounced. The Altai and Tuva people are alike in the total body measurements, whereas Russians were significantly higher. All studied groups demonstrated the sexual dimorphism of the body composition and waist to hip ratio. No significant differences in waist to height ratio between males and females were identified in the studied groups. No association between genetic variants and the obesity-related traits, which reflect the body fat and its distribution, was revealed. All factors included in the model are able to predict 8 % of the variability of the central obesity-related traits. Ethnic background contributes the most to the variability of the central obesity index.","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":"75961160","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: 10.20874/2071-0437-2023-60-1-10
A.P. Grigorev, R.Zh. Zhanuzak
The paper reports on the osteometric data of skeletons from the burials of the Kozhumberdy group of the Late Bronze Age Alakul Culture (Southern Ural). The research is aimed to reveal the character of the variability of osteometric features of the sample group and its comparison with synchronous groups of the steppe zone of Eurasia. Twenty-four male and seventeen female skeletons were investigated. Taking into account the poor preser-vation of the material, a new method of identification of sex, developed by I.M. Sineva, was applied. The results of the study of the series by statistical methods (principal component analysis, nonparametric Mann — Whitney cri-terion) are presented. A high degree of morphological diversity of the variants of the skeletal development under the dominance of a rather gracile osteological complex within the Bronze Age of the steppe Eurasia is observed. Several individuals, characterized by the increased size of the skeleton, are distinguished. The similarity of the main part of the studied sample group with the synchronous population of the steppe-forest-steppe zone of the Cis-Urals and Upper Ob Basin is revealed. At the same time, the Kozhumberdy group morphologically differs from the agricultural population of the Bronze Age in Central Asia. These results indicate the main direction of the mor-phological links of the Kozhumberdy group of the Alakul Culture with the sample groups of the Sintashta Culture of the Cis-Urals and Andronovo Culture of Western Siberia. There is also present an insignificant component as-sociated with the Early Bronze Age population of the steppe Volga-Ural region (the Yamnaya Culture). The as-sumption made previously on the basis of the study of craniological materials about a single morphological basis for the formation of the population of the Alakul and Srubnaya Cultures of the Bronze Age is not confirmed. The main component in the formation of the physical appearance of the Srubnaya population is the local Volga-Ural population. As the morphological basis for the formation of the Alakul Ural-Mugodzhar group we consider the Sintashta population of the Cis-Urals.
{"title":"Some aspects of the postcranial morphology of the Ural-Mugodzhar population in the Late Bronze Age","authors":"A.P. Grigorev, R.Zh. Zhanuzak","doi":"10.20874/2071-0437-2023-60-1-10","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-10","url":null,"abstract":"The paper reports on the osteometric data of skeletons from the burials of the Kozhumberdy group of the Late Bronze Age Alakul Culture (Southern Ural). The research is aimed to reveal the character of the variability of osteometric features of the sample group and its comparison with synchronous groups of the steppe zone of Eurasia. Twenty-four male and seventeen female skeletons were investigated. Taking into account the poor preser-vation of the material, a new method of identification of sex, developed by I.M. Sineva, was applied. The results of the study of the series by statistical methods (principal component analysis, nonparametric Mann — Whitney cri-terion) are presented. A high degree of morphological diversity of the variants of the skeletal development under the dominance of a rather gracile osteological complex within the Bronze Age of the steppe Eurasia is observed. Several individuals, characterized by the increased size of the skeleton, are distinguished. The similarity of the main part of the studied sample group with the synchronous population of the steppe-forest-steppe zone of the Cis-Urals and Upper Ob Basin is revealed. At the same time, the Kozhumberdy group morphologically differs from the agricultural population of the Bronze Age in Central Asia. These results indicate the main direction of the mor-phological links of the Kozhumberdy group of the Alakul Culture with the sample groups of the Sintashta Culture of the Cis-Urals and Andronovo Culture of Western Siberia. There is also present an insignificant component as-sociated with the Early Bronze Age population of the steppe Volga-Ural region (the Yamnaya Culture). The as-sumption made previously on the basis of the study of craniological materials about a single morphological basis for the formation of the population of the Alakul and Srubnaya Cultures of the Bronze Age is not confirmed. The main component in the formation of the physical appearance of the Srubnaya population is the local Volga-Ural population. As the morphological basis for the formation of the Alakul Ural-Mugodzhar group we consider the Sintashta population of the Cis-Urals.","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":"83964091","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: 10.20874/2071-0437-2023-60-1-7
O. Zaitceva, E. V. Vodyasov
The paper is aimed at the analysis of the ‘old wood’ effect in radiocarbon chronology of iron smelting com-plexes of South Siberia. The production sites are here set outside the settlements, and radiocarbon dating re-mains the only means of their chronological attribution. With the example of Kuyahtanar metallurgical site in the Mountain Altai, we show that the range of a series of radiocarbon dates obtained for the same iron-smelting fur-naces can span a thousand years. It has been established that such a chronological range can be explained by the use of wood from long-lived tree species for charcoal production and the resulting significant apparent age due to the ‘old wood’ effect. The essence of the effect consists in that as a tree grows, its inner annual rings die out and stop exchanging carbon with the environment, while the tree is still alive. Therefore, the pith of a long-lived tree is much older than its outer rings, and radiocarbon analysis determines not the age of the archaeologi-cal object, or time when the tree was cut, but the date of the death of that part of the tree which was sampled for the dating. Methodological recommendations have been drawn up capable of minimizing the impact of the ‘old wood’ effect in the dating of iron metallurgy sites. During the sampling, it is recommended to collect fragments of char-coal from the tree outer rings. In a case, where this is not possible, it is necessary to obtain a series of at least three dates for one site. In such a series, the latest of the three dates will be the closest to the age of the archaeological object. It is also necessary to determine the tree species used for burning the charcoal for smelting. After the tree species is identified, it becomes possible to infer its average and maximum life expectancy in the specific natural and climatic conditions, and, consequently, possible average and maximum impact of the ‘old wood’ effect. Since in the case of dating metallurgical sites the impact of the ‘old wood’ effect is virtually unavoidable, it is suggested that, in the future, the chronology of the complexes radiocarbon dated with a single sample of charcoal is revisited.
{"title":"The ‘old wood’ effect and problems of dating iron smelting sites","authors":"O. Zaitceva, E. V. Vodyasov","doi":"10.20874/2071-0437-2023-60-1-7","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-7","url":null,"abstract":"The paper is aimed at the analysis of the ‘old wood’ effect in radiocarbon chronology of iron smelting com-plexes of South Siberia. The production sites are here set outside the settlements, and radiocarbon dating re-mains the only means of their chronological attribution. With the example of Kuyahtanar metallurgical site in the Mountain Altai, we show that the range of a series of radiocarbon dates obtained for the same iron-smelting fur-naces can span a thousand years. It has been established that such a chronological range can be explained by the use of wood from long-lived tree species for charcoal production and the resulting significant apparent age due to the ‘old wood’ effect. The essence of the effect consists in that as a tree grows, its inner annual rings die out and stop exchanging carbon with the environment, while the tree is still alive. Therefore, the pith of a long-lived tree is much older than its outer rings, and radiocarbon analysis determines not the age of the archaeologi-cal object, or time when the tree was cut, but the date of the death of that part of the tree which was sampled for the dating. Methodological recommendations have been drawn up capable of minimizing the impact of the ‘old wood’ effect in the dating of iron metallurgy sites. During the sampling, it is recommended to collect fragments of char-coal from the tree outer rings. In a case, where this is not possible, it is necessary to obtain a series of at least three dates for one site. In such a series, the latest of the three dates will be the closest to the age of the archaeological object. It is also necessary to determine the tree species used for burning the charcoal for smelting. After the tree species is identified, it becomes possible to infer its average and maximum life expectancy in the specific natural and climatic conditions, and, consequently, possible average and maximum impact of the ‘old wood’ effect. Since in the case of dating metallurgical sites the impact of the ‘old wood’ effect is virtually unavoidable, it is suggested that, in the future, the chronology of the complexes radiocarbon dated with a single sample of charcoal is revisited.","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":"77646557","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: 10.20874/2071-0437-2023-60-1-17
T. Pashkova, A. Rodionova
The interest towards the Trans-Onega region of Karelia emerged among researchers from the second half of the 19th c. at the folklore, linguistic, and ethnographic levels, although the researchers have not yet considered traditional medicine as a cultural layer of the ethnos. The problematics of the research is determined by insuffi-ciently studied traditional and non-traditional cultures of the Trans-Onega people, including ethnomedicine. In order to fill this gap, the data from a field journal reposited in the Scientific Archive of the Karelian Scientific Cen-ter of the Russian Academy of Sciences are drawn upon. When systematizing the information obtained from the field journal, scientific inquiries into traditional medicine of the Russian and Finno-Ugric peoples were utilized. The proposed research is aimed at the analysis and systematization of the materials of the field journal, which con-tains information about the traditional medicine of the Russians of the Trans-Onega region in the 1930s collected in the villages of Petry, Longasy, Garnitsy, Migury, Konda, Motalovo, Lelikovo, Koselga, Zinovievo, Sennaya Guba, etc. The research was carried out using the contrastive-comparative method. For this analysis, data were used on the rational and irrational healing practices of one of the groups of the Karelian ethnos, the Ludian Kare-lians, which is justified by their close contacts with the Russians of the Trans-Onega region. Ludian Kalelians traditionally live in a number of villages and small towns of the south-eastern part of the Republic of Karelia in Olonetsky, Pryazhinky, and Kondopozhsky Districts; hence, the settlement territory of the Ludian Karelians spans approximately 200 km in the eastern part of Olonets Isthmus, from north to south, from the Suna River to the Svir River on its northern tributaries, the Uslanka and Vazhinka Rivers. Based on the research on the traditional medi-cine of the Russian and Finno-Ugric peoples, we managed to systematize the information obtained from the field journal, distinguishing two groups of healing practices: rational and irrational. According to the journal accounts, in the first half of the 20th c. (1931), among the rational treatment methods of the Trans-Onega people one can iden-tify phytotherapy (plant and herb substances); treatment with substances of animal origin, human excreta, mineral substances, food, precious metals, and combustion products; and physiotherapy, which should be considered as one of the most common methods of traditional medicine, along with phytotherapy. The natural environment (flora and fauna), methods of farming, as well as traditional crafts of the Trans-Onega people reflect in the medicine used. To the irrational methods of treatment one should ascribe the incantation tradition and sorcery. As the result of the conducted research, it was possible to identify similar features in the traditional medicine practices of the Ludian Karelians and Russians of the Trans-Onega re
{"title":"Field journal as a source of information on traditional medicine (based on the materials of the expedition to the Trans-Onega region in 1931)","authors":"T. Pashkova, A. Rodionova","doi":"10.20874/2071-0437-2023-60-1-17","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-17","url":null,"abstract":"The interest towards the Trans-Onega region of Karelia emerged among researchers from the second half of the 19th c. at the folklore, linguistic, and ethnographic levels, although the researchers have not yet considered traditional medicine as a cultural layer of the ethnos. The problematics of the research is determined by insuffi-ciently studied traditional and non-traditional cultures of the Trans-Onega people, including ethnomedicine. In order to fill this gap, the data from a field journal reposited in the Scientific Archive of the Karelian Scientific Cen-ter of the Russian Academy of Sciences are drawn upon. When systematizing the information obtained from the field journal, scientific inquiries into traditional medicine of the Russian and Finno-Ugric peoples were utilized. The proposed research is aimed at the analysis and systematization of the materials of the field journal, which con-tains information about the traditional medicine of the Russians of the Trans-Onega region in the 1930s collected in the villages of Petry, Longasy, Garnitsy, Migury, Konda, Motalovo, Lelikovo, Koselga, Zinovievo, Sennaya Guba, etc. The research was carried out using the contrastive-comparative method. For this analysis, data were used on the rational and irrational healing practices of one of the groups of the Karelian ethnos, the Ludian Kare-lians, which is justified by their close contacts with the Russians of the Trans-Onega region. Ludian Kalelians traditionally live in a number of villages and small towns of the south-eastern part of the Republic of Karelia in Olonetsky, Pryazhinky, and Kondopozhsky Districts; hence, the settlement territory of the Ludian Karelians spans approximately 200 km in the eastern part of Olonets Isthmus, from north to south, from the Suna River to the Svir River on its northern tributaries, the Uslanka and Vazhinka Rivers. Based on the research on the traditional medi-cine of the Russian and Finno-Ugric peoples, we managed to systematize the information obtained from the field journal, distinguishing two groups of healing practices: rational and irrational. According to the journal accounts, in the first half of the 20th c. (1931), among the rational treatment methods of the Trans-Onega people one can iden-tify phytotherapy (plant and herb substances); treatment with substances of animal origin, human excreta, mineral substances, food, precious metals, and combustion products; and physiotherapy, which should be considered as one of the most common methods of traditional medicine, along with phytotherapy. The natural environment (flora and fauna), methods of farming, as well as traditional crafts of the Trans-Onega people reflect in the medicine used. To the irrational methods of treatment one should ascribe the incantation tradition and sorcery. As the result of the conducted research, it was possible to identify similar features in the traditional medicine practices of the Ludian Karelians and Russians of the Trans-Onega re","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":"85464869","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: 10.20874/2071-0437-2023-60-1-14
R. Bravina
The paper is concerned with the history of collecting and trade of fossil mammoth bones as a traditional occupa-tion of the indigenous population of the East Siberian Arctic in the 17th — early 20th c. For a long time the indigenous peoples of the North practiced individual collecting, incidental in the course of hunting, of fossil bones for their house-hold needs. Meanwhile, archaic ideas about the mammoth as a sacred chthonic animal served as a regulator of eco-logical balance of the traditional nature management, introducing constraints on the scope of the search and size of the spoils. Starting from the 17th c., the search for and quarry of fossil bone are most closely connected with the history of the colonization and exploration of the Arctic regions of Eastern Siberia by Russian pioneers. In the context of the de-velopment of commodity-money relations on the sea islands, artels were formed from among the northern Yakuts and Russian Arctic old-settlers, supplying tusk to the merchants who traded in furs and mammoth tusks. The extraction of fossil mammoth bones reached its peak in the middle of the 19th c., when the “Russian, or Moscow ivory” was current on the world market as the fifth grade, with the total assortment of six grades. At the turn of the 19th–20th cc. the mam-moth ivory industry in Yakutia was experiencing a crisis; the demand for the products of mammoth ivory within the coun-try was decreasing, merchants could not find markets, and ivory harvesting in Africa increased. However, despite these factors, this occupation preserved in places until the 1930s. In the modern conditions of the development of the Arctic, inclusion of collection and extraction of mammoth tusks in the list of traditional economic activities will help to solve economic and legal problems in this region in the interests of the indigenous population.
{"title":"Mammoth bone collecting as a traditional occupation of the indigenous population of the East Siberian Arctic (17th — early 20th c.)","authors":"R. Bravina","doi":"10.20874/2071-0437-2023-60-1-14","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-14","url":null,"abstract":"The paper is concerned with the history of collecting and trade of fossil mammoth bones as a traditional occupa-tion of the indigenous population of the East Siberian Arctic in the 17th — early 20th c. For a long time the indigenous peoples of the North practiced individual collecting, incidental in the course of hunting, of fossil bones for their house-hold needs. Meanwhile, archaic ideas about the mammoth as a sacred chthonic animal served as a regulator of eco-logical balance of the traditional nature management, introducing constraints on the scope of the search and size of the spoils. Starting from the 17th c., the search for and quarry of fossil bone are most closely connected with the history of the colonization and exploration of the Arctic regions of Eastern Siberia by Russian pioneers. In the context of the de-velopment of commodity-money relations on the sea islands, artels were formed from among the northern Yakuts and Russian Arctic old-settlers, supplying tusk to the merchants who traded in furs and mammoth tusks. The extraction of fossil mammoth bones reached its peak in the middle of the 19th c., when the “Russian, or Moscow ivory” was current on the world market as the fifth grade, with the total assortment of six grades. At the turn of the 19th–20th cc. the mam-moth ivory industry in Yakutia was experiencing a crisis; the demand for the products of mammoth ivory within the coun-try was decreasing, merchants could not find markets, and ivory harvesting in Africa increased. However, despite these factors, this occupation preserved in places until the 1930s. In the modern conditions of the development of the Arctic, inclusion of collection and extraction of mammoth tusks in the list of traditional economic activities will help to solve economic and legal problems in this region in the interests of the indigenous population.","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":"87968266","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: 10.20874/2071-0437-2023-60-1-15
N. Tadina
The Altai-Kizhi, as the central group of the Altaians, the titular ethnic group in the Republic of Altai, are the guardians of Burkhanism. Burkhanism refers to a belief system that emerged at the beginning of the 20th century as a “reformed” version of shamanism. In Soviet times, forbidden Burkhanism preserved in the intra-ethnic ritual culture, and in the post-Soviet period it began to revive. The purpose of the article is to identify Burkhanist con-cepts in the cultural and semiotic wedding codes. The material for the study was author’s own field accounts of 2020–2022, collected by the method of participant observation and interviewing informants, as well as archival records of A.V. Anokhin, an antiquarian of the early 20th century. When analyzing the source base, a comparative method of research was used. The bride’s transition into a category of married women occurs through the rite of changing the maiden hairstyle for two braids with a parting, and introducing her to the groom's ancestral hearth by ‘treating’ the fire with oil. In the ritual actions of the participants, the Burkhanist attitude towards ‘the positive’ and the observance of the custom of ‘bay’ are encoded. For the first time, on the basis of the collected material, an anthropomorphic code of the ritual practice of the wedding has been identified, associated with the key idea of Burkhanism - the veneration of Altai-deity, the upper heavenly world that provides earthly life. The temporal code of the ritual actions corresponds to the Burkhanist rule — the period of the new moon and morning is a ‘favorable’ time for proposal and marriage. The spatial code of the wedding ceremonies accounts for the contraposition of ‘east-west’, ‘right-left’, and ‘male-female’. The actional code consists in performing the ritual ‘posolon’ actions and an even number of times according to the Burkhanist symbolism. The object code involves sacred attributes — a whip, a gun, a sheath for opening bride's curtain, juniper, and dairy products for ‘feeding’ the hearth fire. The color code of the wedding is in observance of light symbols — bride's curtain, milk, and sacrificial ribbons. The verbal code is realized in the ritual texts of good wishes and songs. The character code is contained in the composition and role of the sex and age groups: elders as experts in the ritual; maternal uncles-taay and nephews of the bride and groom, whose participation means social recognition and approval of the marriage. The analysis of the wed-ding ritual actions reveals the ‘stringing’ of one code upon another, which enhances the significance of the ritual. One and the same ritual meaning can be expressed by means of different codes and by several of them simulta-neously. Despite the fact that the ritual codes are universal, their manifestation and significance in the wedding rituals of the Altai-Kizhi are unique, which is in accordance with the ideas of Burkhanism and is explained by the historical and ethno-confessiona
{"title":"Cultural and semiotic codes of Burkhanist wedding rites of the Altai-Kizhi","authors":"N. Tadina","doi":"10.20874/2071-0437-2023-60-1-15","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-15","url":null,"abstract":"The Altai-Kizhi, as the central group of the Altaians, the titular ethnic group in the Republic of Altai, are the guardians of Burkhanism. Burkhanism refers to a belief system that emerged at the beginning of the 20th century as a “reformed” version of shamanism. In Soviet times, forbidden Burkhanism preserved in the intra-ethnic ritual culture, and in the post-Soviet period it began to revive. The purpose of the article is to identify Burkhanist con-cepts in the cultural and semiotic wedding codes. The material for the study was author’s own field accounts of 2020–2022, collected by the method of participant observation and interviewing informants, as well as archival records of A.V. Anokhin, an antiquarian of the early 20th century. When analyzing the source base, a comparative method of research was used. The bride’s transition into a category of married women occurs through the rite of changing the maiden hairstyle for two braids with a parting, and introducing her to the groom's ancestral hearth by ‘treating’ the fire with oil. In the ritual actions of the participants, the Burkhanist attitude towards ‘the positive’ and the observance of the custom of ‘bay’ are encoded. For the first time, on the basis of the collected material, an anthropomorphic code of the ritual practice of the wedding has been identified, associated with the key idea of Burkhanism - the veneration of Altai-deity, the upper heavenly world that provides earthly life. The temporal code of the ritual actions corresponds to the Burkhanist rule — the period of the new moon and morning is a ‘favorable’ time for proposal and marriage. The spatial code of the wedding ceremonies accounts for the contraposition of ‘east-west’, ‘right-left’, and ‘male-female’. The actional code consists in performing the ritual ‘posolon’ actions and an even number of times according to the Burkhanist symbolism. The object code involves sacred attributes — a whip, a gun, a sheath for opening bride's curtain, juniper, and dairy products for ‘feeding’ the hearth fire. The color code of the wedding is in observance of light symbols — bride's curtain, milk, and sacrificial ribbons. The verbal code is realized in the ritual texts of good wishes and songs. The character code is contained in the composition and role of the sex and age groups: elders as experts in the ritual; maternal uncles-taay and nephews of the bride and groom, whose participation means social recognition and approval of the marriage. The analysis of the wed-ding ritual actions reveals the ‘stringing’ of one code upon another, which enhances the significance of the ritual. One and the same ritual meaning can be expressed by means of different codes and by several of them simulta-neously. Despite the fact that the ritual codes are universal, their manifestation and significance in the wedding rituals of the Altai-Kizhi are unique, which is in accordance with the ideas of Burkhanism and is explained by the historical and ethno-confessiona","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":"87556815","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: 10.20874/2071-0437-2023-60-1-4
E. V. Bersenev
The paper is concerned with the results of the study of a hoard of bronze sickles discovered in 1970 in Bai-maksky District of Bashkortostan. Originally, it comprised 13 items, but as of today three of them have got lost, and the collection numbers to only 10 sickles reposited in the National Museum of the Republic of Bashkortostan. It stands out that the items are lacking clear traces of use. Over the past 50 years, materials of the complex have not received sufficient coverage in the scientific literature, despite the rarity of this category of finds for the South Urals region in general, and for the territory of Bashkortostan in particular. This paper constitutes the first publica-tion which combines and refines information about the hoard available in the scientific literature; it also provides a description of each item with updated and further detailed data on their parameters (length, width, thickness, bending height, etc.). In addition, the paper introduces in the scientific discourse photographic images of the bronze objects of the complex, which have been absent until now, instead of rather schematic drawings. Revisi-ting the materials of the hoard allowed it to observe that the data which was available in the literature had some inaccuracies, associated primarily with the parameters of the objects, the study of which helped clarify and extend the information on the description of the sickles remaining to date. The analysis of the material shows that the considered set of reaping tools has some analogies originating from the Bronze Age sites of the Trans-Urals, both from similar hoards and from settlements, cultural identity of which is determined quite clearly and is attributed by researchers to the Alakul antiquities. For this reason, the origins of the Abzakovo hoard are also associated with the representatives of traditions of the Alakul archaeological culture.
{"title":"Abzakovo hoard of the Bronze Age in the Bashkir Trans-Urals","authors":"E. V. Bersenev","doi":"10.20874/2071-0437-2023-60-1-4","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-4","url":null,"abstract":"The paper is concerned with the results of the study of a hoard of bronze sickles discovered in 1970 in Bai-maksky District of Bashkortostan. Originally, it comprised 13 items, but as of today three of them have got lost, and the collection numbers to only 10 sickles reposited in the National Museum of the Republic of Bashkortostan. It stands out that the items are lacking clear traces of use. Over the past 50 years, materials of the complex have not received sufficient coverage in the scientific literature, despite the rarity of this category of finds for the South Urals region in general, and for the territory of Bashkortostan in particular. This paper constitutes the first publica-tion which combines and refines information about the hoard available in the scientific literature; it also provides a description of each item with updated and further detailed data on their parameters (length, width, thickness, bending height, etc.). In addition, the paper introduces in the scientific discourse photographic images of the bronze objects of the complex, which have been absent until now, instead of rather schematic drawings. Revisi-ting the materials of the hoard allowed it to observe that the data which was available in the literature had some inaccuracies, associated primarily with the parameters of the objects, the study of which helped clarify and extend the information on the description of the sickles remaining to date. The analysis of the material shows that the considered set of reaping tools has some analogies originating from the Bronze Age sites of the Trans-Urals, both from similar hoards and from settlements, cultural identity of which is determined quite clearly and is attributed by researchers to the Alakul antiquities. For this reason, the origins of the Abzakovo hoard are also associated with the representatives of traditions of the Alakul archaeological 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":"73391711","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: 10.20874/2071-0437-2023-60-1-13
S. Petrova, A. N. Prokopeva
Costume of the 17th–18th cc. is a little-studied subject in the history of the Yakut costume. This is due to the fact that costume of this period can be studied only on the materials of the funerary monuments of Yakutia (Eas-tern Siberia). There are scanty written and pictorial sources of this period, and they do not provide detailed infor-mation about the material and technique of making clothes. One of the outstanding examples of the clothing of that time is tangalai - ritual women's clothing with short sleeves embroidered with beads and metal plaques, which in the literature is called fur coat or caftan. Due to its beauty and ritual purpose, tangalai represents a most inte-resting and controversial element of the wardrobe. Such waistcoats were widespread among Turkic-Mongolian peoples of Eurasia and are often associated with the wedding ceremonial and status of married women. The aim of the work is to identify specifics of the make, cut, and decor of tangalai. For this purpose, four samples of clo-thing identified as tangalais were selected from museum collections. All samples were found in female burials of Central and Northern Yakutia and consist of fragments of the base and decorative trim in different states of pres-ervation. A comparative analysis showed that according to the material, cut, and principle of manufacture all sam-ples represent variations of the same type of clothing. Suede made of deer or elk skin, smoked and painted, was used as the basic material. The skin was supplemented with an edging made of expensive and rare furs, which at that time included beaver fur. Beads of predominantly blue color were used in all the samples, supplemented with white and black beads, metal stripes and pendants. Beaded embroidery emphasized certain parts of clothing: shoulders, chest, and back. Accentuation of similar zones preserved in elegant women's fur coats until the beginning of the 20th century. The manufacture of such clothing implied a complex and lengthy technological process from the processing of raw materials to the connection of all the numerous elements. The high quality of the processing of leather and fur and complex beaded decor indicate the presence of professional seamstresses and a more complex organization of the Yakut society of those times. Needle beds, scissors, and workpieces of fur and beads in very rich women's burials, as well as the folklore motifs on this subject may indicate the significance of the sewing workmanship.
{"title":"Yakut tangalai clothing: cut, trimming, and technologies","authors":"S. Petrova, A. N. Prokopeva","doi":"10.20874/2071-0437-2023-60-1-13","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-13","url":null,"abstract":"Costume of the 17th–18th cc. is a little-studied subject in the history of the Yakut costume. This is due to the fact that costume of this period can be studied only on the materials of the funerary monuments of Yakutia (Eas-tern Siberia). There are scanty written and pictorial sources of this period, and they do not provide detailed infor-mation about the material and technique of making clothes. One of the outstanding examples of the clothing of that time is tangalai - ritual women's clothing with short sleeves embroidered with beads and metal plaques, which in the literature is called fur coat or caftan. Due to its beauty and ritual purpose, tangalai represents a most inte-resting and controversial element of the wardrobe. Such waistcoats were widespread among Turkic-Mongolian peoples of Eurasia and are often associated with the wedding ceremonial and status of married women. The aim of the work is to identify specifics of the make, cut, and decor of tangalai. For this purpose, four samples of clo-thing identified as tangalais were selected from museum collections. All samples were found in female burials of Central and Northern Yakutia and consist of fragments of the base and decorative trim in different states of pres-ervation. A comparative analysis showed that according to the material, cut, and principle of manufacture all sam-ples represent variations of the same type of clothing. Suede made of deer or elk skin, smoked and painted, was used as the basic material. The skin was supplemented with an edging made of expensive and rare furs, which at that time included beaver fur. Beads of predominantly blue color were used in all the samples, supplemented with white and black beads, metal stripes and pendants. Beaded embroidery emphasized certain parts of clothing: shoulders, chest, and back. Accentuation of similar zones preserved in elegant women's fur coats until the beginning of the 20th century. The manufacture of such clothing implied a complex and lengthy technological process from the processing of raw materials to the connection of all the numerous elements. The high quality of the processing of leather and fur and complex beaded decor indicate the presence of professional seamstresses and a more complex organization of the Yakut society of those times. Needle beds, scissors, and workpieces of fur and beads in very rich women's burials, as well as the folklore motifs on this subject may indicate the significance of the sewing workmanship.","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":"89215426","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: 10.20874/2071-0437-2023-60-1-8
A. Avdeev, Yelena A. Okladnikova, U.M. Svoiskii, E. Romanenko
The article reports on a new interpretation of the inscriptions on two personalized knives found on the coast of Sims Bay in the Laptev Sea. This interpretation differs from the readings published previously by paleographers and source-study experts due to the fact that it has been possible to devise correct transcription of these inscrip-tions with the aid of the method of non-contact 3D modeling of epigraphic records developed by the RSSDA Laboratory and used in the Code of Russian Inscriptions (CIR). The reading of the inscriptions on the signature knives proposed by the authors of this paper has enabled establishing their ownership to Gurii (baptismal name) — Akakii (prayer? name) Ivanov son of Karzyaev’s, likely the head of the commercial and industrial expedition of the 1620s. The site of the polar mariners of the 17th century in Sims Bay is located 70 km west of the island of Thad-deus Severny, where in 1940 members of the hydrographic detachment of the East Taimyr hydrographic expedi-tion found similar articles, including 8 other knives. Unfortunately, these knives have only partially preserved han-dles, and most of them turned out to be represented only by the blades. Inscriptions made in the Slavic ligature could be found only on two knives from a hut in Sims Bay. According to the official version, both sites belong to the members of the Russian trade and industrial expedition of the 17th century. The rich composition of the collec-tion of archaeological artifacts assembled at the locations of these two sites makes this monument unique for the Russian culture of the 17th century.
{"title":"A new interpretation of the inscriptions on the handles of signature knives found on the shores of Sims Bay","authors":"A. Avdeev, Yelena A. Okladnikova, U.M. Svoiskii, E. Romanenko","doi":"10.20874/2071-0437-2023-60-1-8","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-8","url":null,"abstract":"The article reports on a new interpretation of the inscriptions on two personalized knives found on the coast of Sims Bay in the Laptev Sea. This interpretation differs from the readings published previously by paleographers and source-study experts due to the fact that it has been possible to devise correct transcription of these inscrip-tions with the aid of the method of non-contact 3D modeling of epigraphic records developed by the RSSDA Laboratory and used in the Code of Russian Inscriptions (CIR). The reading of the inscriptions on the signature knives proposed by the authors of this paper has enabled establishing their ownership to Gurii (baptismal name) — Akakii (prayer? name) Ivanov son of Karzyaev’s, likely the head of the commercial and industrial expedition of the 1620s. The site of the polar mariners of the 17th century in Sims Bay is located 70 km west of the island of Thad-deus Severny, where in 1940 members of the hydrographic detachment of the East Taimyr hydrographic expedi-tion found similar articles, including 8 other knives. Unfortunately, these knives have only partially preserved han-dles, and most of them turned out to be represented only by the blades. Inscriptions made in the Slavic ligature could be found only on two knives from a hut in Sims Bay. According to the official version, both sites belong to the members of the Russian trade and industrial expedition of the 17th century. The rich composition of the collec-tion of archaeological artifacts assembled at the locations of these two sites makes this monument unique for the Russian culture of the 17th century.","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":"81013298","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: 10.20874/2071-0437-2023-60-1-1
L. V. Golovanova, V. Doronichev, E. Doronicheva
As of today, very few Upper Paleolithic sites are known on both the southern and the northern slopes of the Caucasus. Their materials allow tracing settlement dynamics in the region from 40/39 to 20 cal ka BP. The change of the research methodology, which today is focused on thorough excavations involving a range of natural science disciplines for complex investigation of the materials, including complete water sieving of the cultural de-posits, enables obtaining many new, often unique data on human occupation, life-support strategies, and adapta-tions of humans in different periods of the Upper Paleolithic in the Caucasus. In our paper, a wide range of issues is discussed, concerned with the cultural affinity, diversity, and interaction of the Upper Paleolithic population of the Caucasus. The earliest Upper Paleolithic industries (40–35 cal ka BP) of the southern as well as the northern slopes of the Caucasus show the closest affinity. Studies of the raw-material strategies indicate the presence of contacts between populations of the northwestern and South Caucasus throughout the entire Upper Paleolithic and the development of extensive social networks. During the Late Upper Paleolithic period, the materials of the North and South Caucasus acquire certain features of distinctiveness, as in the stone industry and in bone tools and decorations. The appearance of geometric microliths in the South Caucasus contemporaneously with the Near East attests to the contacts between these regions. The delivery of seashells from the Caspian Sea coast to the Lesser Caucasus also indicates the southeastern direction of the contacts. The import of seashells from the Black Sea coast to the northwestern Caucasus indicates the southwestern direction of contacts. The unique finds that have analogies in the Upper Paleolithic of the Russian Plain indicate contacts between populations of the northwestern Caucasus and the Russian Plain that belong to different cultural areas. The current data demon-strate formation of local differences in the culture of the Upper Paleolithic populations in both the South and the North Caucasus, including under the influence of the neighboring regions.
直到今天，在高加索山脉的南北斜坡上，很少有旧石器时代晚期的遗址被发现。他们的材料可以追踪该地区40/39至20 cal ka BP的沉降动态。研究方法的改变，今天的重点是深入挖掘，涉及一系列自然科学学科，对材料进行复杂的调查，包括对文化沉积物进行全面的水筛，使人们能够获得许多新的，通常是独特的关于人类职业的数据，生命维持策略，以及高加索地区旧石器时代晚期人类的适应。在我们的论文中，讨论了广泛的问题，涉及高加索地区旧石器时代晚期人口的文化亲和力，多样性和相互作用。高加索南坡和北坡最早的旧石器时代晚期工业(40-35 cal ka BP)表现出最密切的亲和性。对原材料策略的研究表明，在整个旧石器时代晚期，西北和南高加索地区的人口之间存在联系，并发展了广泛的社会网络。在旧石器时代晚期，北高加索和南高加索的材料获得了某些独特的特征，如石制工业和骨制工具和装饰品。与近东同时在南高加索出现的几何微石证明了这些地区之间的接触。从里海沿岸向小高加索地区运送的贝壳也表明了接触的东南方向。从黑海海岸向高加索西北部进口的贝壳表明了接触的西南方向。与旧石器时代晚期俄罗斯平原相似的独特发现表明，高加索西北地区和俄罗斯平原属于不同文化区域的人口之间存在联系。目前的数据表明，在南高加索和北高加索，包括在邻近地区的影响下，旧石器时代晚期人口的文化形成了地方差异。
{"title":"New data on the formation of local variations in the Upper Paleolithic of the Caucasus","authors":"L. V. Golovanova, V. Doronichev, E. Doronicheva","doi":"10.20874/2071-0437-2023-60-1-1","DOIUrl":"https://doi.org/10.20874/2071-0437-2023-60-1-1","url":null,"abstract":"As of today, very few Upper Paleolithic sites are known on both the southern and the northern slopes of the Caucasus. Their materials allow tracing settlement dynamics in the region from 40/39 to 20 cal ka BP. The change of the research methodology, which today is focused on thorough excavations involving a range of natural science disciplines for complex investigation of the materials, including complete water sieving of the cultural de-posits, enables obtaining many new, often unique data on human occupation, life-support strategies, and adapta-tions of humans in different periods of the Upper Paleolithic in the Caucasus. In our paper, a wide range of issues is discussed, concerned with the cultural affinity, diversity, and interaction of the Upper Paleolithic population of the Caucasus. The earliest Upper Paleolithic industries (40–35 cal ka BP) of the southern as well as the northern slopes of the Caucasus show the closest affinity. Studies of the raw-material strategies indicate the presence of contacts between populations of the northwestern and South Caucasus throughout the entire Upper Paleolithic and the development of extensive social networks. During the Late Upper Paleolithic period, the materials of the North and South Caucasus acquire certain features of distinctiveness, as in the stone industry and in bone tools and decorations. The appearance of geometric microliths in the South Caucasus contemporaneously with the Near East attests to the contacts between these regions. The delivery of seashells from the Caspian Sea coast to the Lesser Caucasus also indicates the southeastern direction of the contacts. The import of seashells from the Black Sea coast to the northwestern Caucasus indicates the southwestern direction of contacts. The unique finds that have analogies in the Upper Paleolithic of the Russian Plain indicate contacts between populations of the northwestern Caucasus and the Russian Plain that belong to different cultural areas. The current data demon-strate formation of local differences in the culture of the Upper Paleolithic populations in both the South and the North Caucasus, including under the influence of the neighboring regions.","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":"82749814","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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