Archaeology / Cultural Anthropology / Ethnology

This document publishes a map of my improvisation -- as an aid to explaining certain processes and events underlying the formation of the Pashtun-Afghan ethnicity, as described and posited by me in my earlier paper here, titled "ON PASHTUNS AND PASHTO IN GANDHARA".

Content

AD MEMORIAM 

I. O. Gavritukhin (Moscow, Russian Federation)
The Danube “Stratum” of the Early Slavic Archaeology. A Word from the Editors 17
D. Jelínková (Brno, Czech Republic), I. O. Gavritukhin (Moscow, Russia)
Lubor Niederle (1865—1944) 27
V. Ya. Petrukhin (Moscow, Russian Federation)
Lubor Niederle and the Beginning of the Slavs 35

“… AND THE SLAVS SETTLED ON THE DANUBE …” 

M. M. Kazanski (Paris, France)
Slavic Weapons and Harness of the 5th—7th Centuries43
N. Profantová (Prague, Czech Republic)
Slavs on the Territory of Czechia and their Contacts in 6th—7th Centuries97
D. Jelínková (Brno, Czech Republic)
On the problem of Prague-Type Pottery Culture in Moravia: the origins and specifics117
G. Fusek (Nitra, Slovakia)
Earliest Slavic Population on the Territory of Slovakia151
I. Stanciu (Cluj-Napoca, Romania)
The Earliest Slavs in the Intra-Carpathian Region of Romania163
P. V. Shuvalov (Saint Petersburg, Russian Federation)
Diverse Slavs in Pseudo-Maurice’s Strategikon217

“… ALL THE WAY ACROSS THE DANUBE …” 

A. Pleterski (Ljubljana, Slovenia)
The Early Slavs in the Eastern Alps and Their Periphery227
Đ. Janković (Belgrade, Serbia)
On Slavisation of Northern Illyria and Dalmatia249
D. Radičević (Belgrade, Serbia)
Towards the Study of the Early Slavic Sites of the Serbian Danube Region (Questions of Chronology and Ethnocultural Belonging)285
N. Hrissimov (Veliko Tarnovo, Bulgaria)
Early Slavic Sites in the North-Eastern Part of the Balkan Peninsula309

FOLLOW-UP ON EARLIER DISCUSSIONS 

L. S. Klejn (Saint Petersburg, Russian Federation)
Leningrad Neonormanism Indeed? Free!345
O. L. Gubarev (Saint Petersburg, Russian Federation)
“Neo-Normanism” or Neo-Antinormanism? Free!351

ADDITIONAL INFORMATION 

List of Abbreviations57
Submissions359

Содержание

AD MEMORIAM 

И. О. Гавритухин (Москва, Россия)
Дунайский «страт» раннеславянской археологии. От редакторов этого номера 17
Д. Елинкова (Брно, Чехия), И. О. Гавритухин (Москва, Россия)
Любор Нидерле (1865—1944) 27
В. Я. Петрухин (Москва, Россия)
Любор Нидерле и начало славян 35


«… СѢЛИ СУТЬ СЛОВѢНЕ ПО ДУНАЕВИ …» 

М. М. Казанский (Париж, Франция)
Вооружение и конское снаряжение славян V—VII вв.43
Н. Профантова (Прага, Чехия)
Славяне на территории Чехии и их контакты в VI—VII вв.97
Д. Елинкова (Брно, Чехия)
К изучению культуры с керамикой пражского типа на территории Моравии: формирование и особенности117
Г. Фусек (Нитра, Словакия)
Древнее славянское население на территории Словакии151
И. Станчу (Клуж-Напока, Румыния)
Ранние славяне в румынской части Карпатского бассейна163
П. В. Шувалов (Санкт-Петербург, Россия)
Разные славяне в«Стратегиконе» Псевдо-Маврикия217


«… ДА И ЗА ДУНАЙ, ЗА ДУНАЙ …» 

А. Плетерский (Любляна, Словения)
Ранние славяне в Восточных Альпах и на соседних землях227
Дж. Янкович (Белград, Сербия)
О славянизации Северной Иллирии и Далмации249
Д. Радичевич (Белград, Сербия)
К изучению раннеславянских памятников Сербского Подунавья (вопросы хронологии и этнокультурной принадлежности)285
Н. Хрисимов (Велико Тырново, Болгария)
Раннеславянские памятники в северо-восточной части Балканского полуострова309


ПО СЛЕДАМ ПРОШЛЫХ ДИСКУССИЙ 

Л. С. Клейн (Санкт-Петербург, Россия)
Ленинградский неонорманизм — в самом деле? 345
О. Л. Губарев (Санкт-Петербург, Россия)
«Неонорманизм» или неоантинорманизм? 351


ДОПОЛНИТЕЛЬНАЯ ИНФОРМАЦИЯ 

Список сокращений357
Авторам Stratum plus
Требования к материалам, предоставляемым в редакцию журнала «Stratum plus»359

The dissertation is a fundamental comprehensive research. According to archaeological and iconographic data the costume of the Chernyakhiv – Sîntana de Mureş Culture bearers that had not been systematically studied before was reconstructed. In particular the composition of burial equipment categories was determined on a basis of a representative sample of burials - the details of the outfit, their probable purpose by localization in burial complexes were defined; the difference in costume of different sex representatives was proved; changes in the costume of different chronological phases were observed; elements of the costume those were added by bearers of different ethno-cultural traditions into the general Chernyakhiv costume were found; by the results of sociological analysis of burials the potential of costume details as a social marker was determined; the preserved textile residues from the clothes were analyzed; according to analysis of iconographic data, possible prototypes and analogies of the costume of the culture bearers were found; the main scientific tendencies in the study of costume were determined by the results of paleocostumological literature review; the costume of the population of CSM culture was reconstructed and perspective directions for further researches were outlined.

Resumen A lo largo de la historia de la humanidad, desde el Paleolítico superior, hasta el presente, encontramos infinidad de símbolos femeninos, a partir de los cuales se han creado cientos de mitos. Entre ellos tenemos al de la Gran-Madre. En particular, este mito ha adquirido especial relevancia, en la actualidad. en este texto me dedico a desarrollar una visión crítica de lo que ha constituido un mito moderno, elaborado, no a partir de narrativas orales tradicionales, sino de especulaciones, basadas en las ciencias antropológicas modernas. Contrasto el mito inventado por autoras y autores como Marija Gimbutas, Erich Neuman, Andrés Ortiz-Osés, entre otros, con la evidencia arqueológica, la etnografía reciente y la hermenéutica para presentar una perspectiva crítica de este nuevo mito de la Edad de Oro.

transverse or chisel arrowheads have been used among most cultures of bowhunters in the world except by Southern Amerindians. And yet, most ethnographers have neglected to study them (Buisson, 1943). It is archaeology that has shown the importance of this type of arrowhead.

Remarks on the present state of investigations concerning
Slavic pagan cult on Polish territory
Summary
The article includes the survey of the resource base used in researching early–medieval
places of pagan cult in Poland. Several dozen of such places have been described; all of
these were subject of archeological investigation. The value of the resource base is relatively
low due to a usually restricted scope of investigations and unsatisfactory state of
the publications. Furthermore, the text presents many places potentially linked to the cult,
based on many prerequisites, primarily falling into the scope of ethnology, toponomastics
and topography. Aspects regarding holy stones and springs have been analyzed separately.
Practical methods of identifying sacred places have been discussed as well as the attempts
of using objective criteria, based primarily on Colpe’s method. The summary includes
recommendations indicating the necessity of conducting verifying works on at least several
sites and the signiÞ cance of working out the catalogue of requests that would result in
working out research model and publication of the list of sacred sites that would facilitate
their interpretation based on interdisciplinary studies.

Azərbaycan folklorunun və etnoqrafiyasının formalaşmasında tərəkəmə həyat tərzi və mədəniyyəti ilə bağlı adət-ənənələrin rolu böyükdür. Ağsu rayonunun Gəgəli, Padar-Qışlaq, Padar-Gülmalı, Qaraqoyunlu və Pirhəsənli kəndi tarixən əski türk obaları – axtaçı, padar, qaraqoyunlu və kəngərli obalarının oturaqlaşması nəticəsində yaranmışdır. Monoqrafiyada həmin obaların formalaşması, yayılması və Azərbaycan xalqının təşəkkülündə roluna dair məlumatlar elmi faktlarla əsaslandırılaraq geniş oxucu kütləsinə təqdim olunur.
Azərbaycan Respublikasının Prezidenti yanında Qeyri-Hökumət Təşkilatlarına Dövlət Dəstəyi Şurasının maliyyə yardımı ilə  icra edilən “Ağsuda tərəkəmə ənənələrinin araşdırılması, kitabın nəşri və seminarların keçirilməsi” layihəsi çərçivəsində “Miras” Mədəni İrsin Öyrənilməsinə Kömək İctimai Birliyi tərəfindən nəşr edilmişdir.

This volume has been prepared quickly, smoothly and cheerfully. This is, perhaps, because it is dedicated to the 70th birthday anniversary of a person who is always cheerful himself, an archaeologist, zealous and lucky researcher, a radiant personality and a very kind man, as well as a wonderful colleague and true friend of all good people – Nicolai Telnov.
His journey in science has been long and fruitful: from Belgorod to Bucovina, from the Crimea to the Carpathians; expeditions and field surveys, libraries and museums; with shovel and satchel; with fantastic patience and sensational results, with vast experience and rich knowledge ready to share with his colleagues and disciples. Telnov’s realm is Tripolye and Scythians, Dacians and Slavs, medieval nomads and the old letters of the sad Lay of Igor’s Warfare. His inquisitive mind knows no limits, and we will be more than glad if this volume can serve him and other readers as a trigger to follow the thorny path of science in search of new insights.

Этот сборник статей собирался быстро, легко и радостно. Наверное, потому, что он посвящен 70-летнему юбилею веселого и никогда не унывающего археолога, настырного и везучего ученого, очень светлого и доброго человека, а еще прекрасного товарища и верного друга всех хороших людей – Николая Петровича Тельнова.
Юбиляр много и плодотворно прошел на своем научном пути: от Белгородчины до Буковины, от Крыма до Карпат; экспедициями и разведками, библиотеками и музейными хранилищами; с лопатой и полевой сумкой; с фантастическим терпением и сенсационными результатами, с приобретенным огромным опытом и полученными обширными знаниями, которыми всегда щедро делился с коллегами и учениками. Вотчина Тельнова – это Триполье и скифы, даки и славяне, средневековые кочевники и старые словесы печальной повести о полку Игоревом. Его научное любопытство не знает предела, и мы будем рады, если этот труд послужит и ему, и читателям катализатором поиска новых истин на тернистом пути исследователя.

Dr. Radivoj Simonović presented his collection of photographs in 1947 to the board of the Museum of Vojvodina, which saw fit to purchase a share of the collection for the purposes of
the Museum having estimated its scientific significance. The assumption that the entirety of the author’s photographic opus reached over 15,000 photographs in number also directed the majority of our research. Initially, it was to be discovered what had happened to the remainder of the once rich photographic opus. The results were surprising. Apart from in the Museum of Vojvodina, written and photographed material of Dr. Radivoj Simonović was kept in the Town  Museum in Sombor, the Historical Archive in Sombor, the Manuscript Department of the Matica Srpska, the City Museum of Novi Sad, the Provincial Institute for the Protection of Cultural Monuments in Petrovaradin, the Ethnographic Museum in Belgrade, the Institute of Ethnography SASA, the Military Museum in Belgrade, the Historical Museum of Serbia, the Faculty of Geography in Belgrade, the Ethnographic Museum in Zagreb and the Samobor Museum. Carrying out research also provided all necessary conditions for further museological processing of the Collection of Dr. Radivoj Simonović from the Museum of Vojvodina funds. With its scope and thematic variety, the Collection, in which ethnographic, anthropologic, geomorphologic, cultural-historic and botanic motives prevail, is a testament to the natural and cultural diversity of the wider regions of South Slavic peoples. Its most valuable part comprises 15 albums kept in the Ethnological collection of the Museum of Vojvodina. All photographs from the album were taken throughout multiple mountaineering expeditions, during which Simonović toured Velebit, Prenj, Čemerno, Biokovo and Triglav. The albums chiefly represent records of geomorphological forms of karst, which were one of the basis fields of the author’s interest. Apart from the scientific approach, the manner of presenting the material also shows the sentimental value of the album to the author himself. Thus the concept of the album is essentially subordinate to the author’s intent to preserve and reinvigorate his memories from his mountaineering expeditions in some form of travelogue. Apart from the material comprising the albums, the second part of the photographical opus of Dr. Simonović has a clear ethnographic character, as it testifies about the life and culture of certain ethnic communities in the Pannonia cultural areal. This second part of the Collection portrays the contribution of Dr. Radivoj Simonović to the planned formation of one of the first ethnographic visual records of the life and culture of peoples in the aforementioned space. It is this very fact that spurred us to present this part of the photographic opus of Dr. Simonović. Processing the material also encompassed the critical analysis of the source, which usually consists of two parts: 1) extrinsic critique – the basic task of which is to determine the origin and authenticity of the source; 2) intrinsic critique – examining the credibility of the sources and the veracity of information contained therein. In analyzing the material given in this book, it was unequivocally determined that it represents the first planned and purposefully collected photographic material, which came aboutfor the purposes of scientific engagement defined by the theoretical aims of the author himself, but also the influence of institutional work on collecting ethnographic material in Serbia and Austria-Hungary. New facts that we have uncovered have encouraged us to present this part of the Collection in the context of Simonović’stheoretical-methodological approach. Thus the material on settlements in Fruška Gora is given in the context of Simonović’s work on illustrating the monograph on Ledinci, which was to be published in Cvijić’s edition Settlements and the Origin of Population. Simonović’s monograph testifies about a significant distancing from the usual chaotic collection of material in the Romantic period of ethnology institutionalization. The scientific interest in exploring ethnic isolates in Simonović is inspired by the example of ethnographic exploration of Baltazar Hacquet (1709-1815), who also researched the Kelmendi in Srem. Hacquet’s empirical approach in ethnographic research is one of the base pillars of Simonović’s theoretical-methodological approach. The part of Simonović’s opus pertaining to Bačka was created during his photographic engagement in the printing of the monograph Counties and Towns of Hungary. For purposes of illustration, Simonović took a series of photographs of Šokci, Germans, Russians, Rusyns, Slovaks and Hungarians living in Bačka in formal ethnic wear. It was the cooperation with the Historical Society of the Bács-Bodrog County from Sombor that influenced Simonović’s engagement in printing the monographs of Orthodox parishes in Vojvodina. This initiative portrays the contribution of the Serbian Orthodox Church in organizing the first planned scientific research among Serbs in southern Hungary. The furthest reaches of this undertaking are found in photographs of Muntenegrul bănăţean. During Simonović’s stay in this ethnographic region, many photographs were made of villages, churches, as well as individual and group portraits of Serbs from Petrovo Selo, Lukarevac, Hrnjakovo and Teš. While the Hungarian intellectual elite bound its scientific work to institutional frameworks of historical societies formed in the counties of Hungary, Serbs concentrated their scientific-educational work around the Matica Srpska. The work of Serbs gathered around Matica Srpska had as its aim a clearer definition of Serbian ethnic spaces, resulting in the collection of scientific material on Šokci, Bunjevci, Krašovani and Serbs in Muntenegrul bănăţean.

The origins of the Germanic “Straw-bears” have been subject to speculation for years. In this study the Straw-bears will be contextualized along with their European relatives so that their meaning can be better appreciated within a larger framework of European ritual belief and social practice. The cosmogony in question is grounded in the belief that humans descended from bears, a belief that continued into the 20th century among Basque-speakers. The transformative aspects of the Straw-bear performances will be examined in relation to “Good-Luck Visits”, a type of performance aimed at bringing good health and prosperity to the houses visited and in which Straw-bears and their relatives have played a major role.

Content

OUR ANNIVERSARIES 

From the editors
Greetings from Stratum plus to Yu. A. Vinogradov and I. I. Marchenko on the occasion of their birthday anniversaries 17

WORLDS. CULTURES. CHRONOLOGY 

P. P. Azbelev (Saint Petersburg, Russian Federation)
Pazyryk Heritage and the Yuezhi Problem23
N. A. Sutiagina (Saint Petersburg, Russian Federation)
Chinese Origins of Xiongnu Funerary Rite57
A. S. Skripkin (Volgograd, Russian Federation)
On Political Organization of Sarmatians between Two Eras73
E. V. Vdovchenkov (Rostov-on-Don, Russian Federation)
Social Transformations in Sarmatian Society in the 1st Century AD85
V. S. Sinika (Tiraspol, Moldova), S. N. Razumov, S. D. Lysenko (Kiev, Ukraine), N. P. Telnov (Kishinev, Moldova)
Аn Extraordinary Sarmatian Complex in the Vicinity of Tiraspol on the Left Bank of the Lower Dniester101
V. I. Mordvintseva (Simferopol, Crimea)
Social Structure of the Hillfort Population at Zolotaya Balka Village115
A. E. Puzdrovsky(†), A. A. Trufanov (Simferopol, Crimea)
Two-Chambers Crypt with Relief Tombstone from Ust-Alma Necropolis (Crimea) 143
P. V. Shuvalov (Saint Petersburg, Russian Federation)
Windi and Indi in Baltics175
V. I. Kulakov (Moscow, Russian Federation)
Armilla and Snake Head Bracelets on the North-Eastern Border of Barbaricum183
K. N. Skvorzov, K. L. Iuganov (Kaliningrad, Russian Federation)
Horse Bridle of the Early Roman Period in the Shosseinoye Burial Ground (Kaliningrad Region)193
A. A. Krasnopeorov (Izhevsk, Russian Federation)
Date and Relationship of Grave 727 of the Tarasovo Cemetery in Kama Area207

ROME AND BARBARIANS 

B. A. Raev (Rostov-on-Don, Russian Federation), O. V. Symonenko (Kiev, Ukraine)
A Pseudo-Attic Helmet from Apostolidi’s Farm: Historical and Archaeological Context Free!237
A. E. Negin (Nizhny Novgorod, Russian Federation)
Inscriptions on the Roman “Parade” Armour: Commemorative Practice or a Sign of Belonging?257
M. M. Choref (Nizhnevartovsk, Russian Federation)
To the Question of Chersonesos-Bosporus Contacts by Sigillographic Data267
A. P. Medvedev (Voronezh, Russian Federation)
On the Turn of Hellenistic and Roman Age in History and Culture of Phanagoria (according to materials from excavations of Eastern necropolis, 2005—2007)277
S. V. Ushakov (Sevastopol, Crimea)
Notes on the Amphora from “Basileides’s Farmstead” in the Chora of Tauric Chersonesos293
D. A. Kostromichyov (Sevastopol, Crimea)
Openwork Buckles with Pelta-form Loop. Questions of Typology, Chronology and Origin299
O. V. Sharov (Saint Petersburg, Russian Federation), M. M. Choref (Nizhnevartovsk, Russian Federation)
To a Question of Dating of tabula ansata with a Name of Julius Callisthenes357

AD MEMORIAM 

A. A. Trufanov (Simferopol, Crimea)
Alexander Puzdrovskij (01.09.1960—30.03.2015)379
List of Scientific Works by Alexander Puzdrovskij381

ADDITIONAL INFORMATION 

List of Abbreviations385
Submissions387

Содержание

НАШИ ЮБИЛЯРЫ 

От редакции
Поздравление редакции журнала Stratum plus Ю. А. Виноградову и И. И. Марченко по случаю юбилея 17

МИРЫ. КУЛЬТУРЫ. ХРОНОЛОГИЯ 

П. П. Азбелев (Санкт-Петербург, Россия)
Пазырыкское наследство и юэчжийская проблема23
Н. А. Сутягина (Санкт-Петербург, Россия)
Китайские истоки погребального обряда хунну57
А. С. Скрипкин (Волгоград, Россия)
О политической организации сарматов на рубеже эр73
Е. В. Вдовченков (Ростов-на-Дону, Россия)
Социальные трансформации в сарматском обществе в I в. н. э.85
В. С. Синика (Тирасполь, Молдова), С. Н. Разумов, С. Д. Лысенко (Киев, Украина), Н. П. Тельнов (Кишинёв, Молдова)
Неординарный сарматский комплекс из окрестностей Тирасполя на левобережье Нижнего Днестра101
В. И. Мордвинцева (Симферополь, Крым)
Социальная структура населения городища у с. Золотая Балка115
А. Е. Пуздровский (†), А. А. Труфанов (Симферополь, Крым)
Двухкамерный склеп с надгробным рельефом из Усть-Альминского некрополя в Крыму 143
П. В. Шувалов (Санкт-Петербург, Россия)
Винды и инды на Балтике175
В. И. Кулаков (Москва, Россия)
Браслеты типа armilla и змееголовые на северо-восточной границе Барбарикума183
К. Н. Скворцов, К. Л. Юганов (Калининград, Россия)
Оголовье коня раннеримского времени из могильника Шоссейное (Калининградская область)193
А. А. Красноперов (Ижевск, Россия)
Дата и связи погребения 727 Тарасовского могильника в Прикамье207

РИМ И ВАРВАРЫ 

Б. А. Раев (Ростов-на-Дону, Россия), А. В. Симоненко (Киев, Украина)
Псевдоаттический шлем из хутора Апостолиди: историко-археологический контекст Free!237
А. Е. Негин (Нижний Новгород, Россия)
Надписи на римских «парадных» доспехах: коммеморативная практика или знак принадлежности?257
М. М. Чореф (Нижневартовск, Россия)
К вопросу о херсонесско-боспорских контактах: по данным сфрагистики267
А. П. Медведев (Воронеж, Россия)
О рубеже эллинистической и римской эпох в истории и культуре Фанагории (по материалам раскопок Восточного некрополя 2005—2007 гг.)277
С. В. Ушаков (Севастополь, Крым)
Об амфоре с «виллы Басилида» на хоре Херсонеса293
Д. А. Костромичёв (Севастополь, Крым)
Ажурные пряжки с пельтовидной рамкой: вопросы типологии, хронологии и происхождения299
О. В. Шаров (Санкт-Петербург, Россия), М. М. Чореф (Нижневартовск, Россия)
К вопросу о датировке tabula ansata с именем Юлия Каллисфена357

AD MEMORIAM 

А. А. Труфанов (Симферополь, Крым)
Пуздровский Александр Евгеньевич (01.09.1960—30.03.2015) 379
список научных трудов
Список печатных работ Александра Евгеньевича Пуздровского381

ДОПОЛНИТЕЛЬНАЯ ИНФОРМАЦИЯ 

Список сокращений385
Авторам Stratum plus
Требования к материалам, предоставляемым в редакцию журнала «Stratum plus»387

El estudio de la correspondencia entre los antropólogos Alfred Métraux (1902-1963) y Jules Henry (1904-1969) nos permite reconstruir la trastienda de la etnología chaqueña durante la década de 1930. Las cartas de ambos investigadores entre sí, como también aquellas otras dirigidas a diversas personalidades de su ámbito profesional (Ruth Benedict, Paul Rivet, John Arnott, Enrique Palavecino, etc.), ponen de manifiesto la operación cotidiana de las redes académicas, la maquinaria
logística del trabajo de campo, las opiniones descarnadas de Métraux sobre la academia o el mundo cultural argentino, las reacciones adversas de Henry ante el consejo de su interlocutor o bien la visión del antropólogo suizo sobre los misioneros anglicanos, los indígenas chaqueños y las instituciones científicas internacionales, revelando matices inesperados de la «cultura y personalidad» de ambos antropólogos. Palabras clave: Chaco; Historia de la antropología; Alfred Métraux; Jules Henry.
SUMMARY - The study of the correspondence between anthropologists Alfred Métraux (1902-1963) and Jules Henry (1904-1969) helps us to reconstruct the background to Chaco ethnology during the decade of the 1930s. The letters between Métraux and Henry, and between both of them and several academic correspondents (Ruth Benedict, Paul Rivet, John Arnott, Enrique Palavecino, etc.), show the daily operation of academic networks, the logistics machinery of ethnographic fieldwork, Métraux’s stark opinions about Argentinian academic and cultural milieu, Henry’s adverse reaction to his correspondent’s advice and Métraux’s thoughts on indigenous peoples, Anglican missionaries and international scientific institutions. In the process, they reveal unexpected nuances of the «culture and personality» of both anthropologists. Key words: Chaco; History of Anthropology; Alfred Métraux; Jules Henry.

On silver imports into the Dnieper region in the Early Middle Ages
Artefacts from tin alloys in the forest zone of Eastern Europe in I Millennium
Manufacturing of heraldic belts by Ryazan-Oka Finns
On production of glass beads
Gnezdovo jewelry technologies in the 10th — early 11th centuries
Manufacturing features of small Christian plastic artefacts
Birth and death of silk samite
What did the healer from Staraya Ladoga use for medicine?

О поступлении серебра в Поднепровье в раннесредневековое время
Изделия из оловянистых сплавов в лесной зоне Восточной Европы в I тыс.
Изготовление геральдических поясов у рязано-окских финнов
Взаимодействие различных традиций в кузнечном ремесле Древней Руси
О производстве стеклянных бус
Технологии ювелиров Гнёздова в X — начале XI в.
Особенности изготовления христианской пластики малых форм
Рождение и смерть шелковой ткани саммит
Чем лечил знахарь из Старой Ладоги?

"Abstract:

Over the past decade the Basque philologist Joseba Lakarra has published a series of articles in which he puts forward his reconstruction of an entity he calls Pre-Proto-Basque, whose exact referential time frame is still quite unclear. In these articles a large number of new etymologies are introduced along with a particular kind of methodology and theoretical basis for investigating them. While the material published by Lakarra is readily available on the web, there has been little critical discussion of its merits. The present study is an attempt to remedy this situation and at the same time to bring into focus the value of applying a more principled approach to the Basque data, one that derives it methodological and theoretical orientation from the field of cognitive linguistics, and more concretely from the emerging subfield of cultural linguistics, also known as ethnolinguistics.

In a broad sense, the term cultural linguistics refers to linguistic research that explores the relationship between language and culture, bringing the sociocultural embedding and entrenchment of language into view and consequently charting the interactions of speakers of the language with their ever changing environment, the latter understood in the amplest sense of the term. Thus, cultural linguistics has a diachronic dimension as it attempts to understand language as a subsystem of culture and to examine how various language features reflect and embody culture over time. ‘Culture’ here is meant in the anthropological sense; that is, as a system of collective beliefs, worldviews, customs, traditions, social practices, as well as the values and norms shared by the members of the cultural group.

Until very recently, there has been a dearth of research on the Basque language and culture that embraces the methodological and theoretical premises of the field of cognitive linguistics and the related sub-discipline of cultural linguistics. Outstanding exceptions have been the investigations carried out by Iraide Ibarretxe Antuñano (1). In short, very little research has been done on Euskera which takes into consideration the fact that the relationship between language and culture has significant implications for diachronic studies of the language: that language is a not only a system firmly grounded in culture, it is a macro-level system that through the individual choices of its agents at the micro-level, changes across time, dynamically. It functions therefore as a complex adaptive system (CAS) (2).
This article is the first in a series in which the methodology and theoretical approaches utilized by Lakarra to develop his etymologies are examined and contrasted with the more cognitively oriented approaches operating today to structure research in cultural linguistics. I argue that these approaches can bring new insights into the role of human cognition and individual speaker choices, most especially when applied to diachronic studies of the Basque language (3).

(1) Cf. http://unizar.academia.edu/IraideIbarretxeAntu%C3%B1ano.

(2) For further reading on the application of theoretical model of language as a complex adaptive system, cf. Roslyn M. Frank and Nathalie Gontier. 2010. On constructing a research model for historical cognitive linguistics (HCL): Some theoretical considerations. In: Heli Tissari, Paivi Koivisto-Alanko, Kathyren I. Allan y Margaret Winter (eds.), Historical Cognitive Linguistics, 31-69. Berlin y New York: Mouton de Gruyter. http://uiowa.academia.edu/RoslynMFrank/Papers/446528/On_constructing_a_research_model_for_historical_cognitive_linguistics_HCL_Some_theoretical_considerations.

(3) There are other papers available on Academia.edu which explore the application of this CAS approach to the Basque language as well as to other European languages. These papers, especially when read in the following order, also provide an overview of the possible significance of such studies for the recuperation of aspects of European cultural and linguistic (pre-)history and identity which have not been detected previously:

a) http://uiowa.academia.edu/RoslynMFrank/Papers/344519/The_language-organism-species_analogy_A_complex_adaptive_systems_approach_to_shifting_perspectives_on_language_ ;

b) http://uiowa.academia.edu/RoslynMFrank/Papers/355424/Shifting_Identities_Metaphors_of_discourse_evolution ;

c) http://uiowa.academia.edu/RoslynMFrank/Papers/471942/A_single_document_containing_three_published_articles_1_Recovering_European_ritual_bear_hunts_A_comparative_study_of_Basque_and_Sardinian_ursine_carnival_performances_2_Evidence_in_Favor_of_the_Palaeolithic_Continuity_Refugium_Theory_PCRT_Hamalau_and_its_linguistic_and_cultural_relatives_Part_1_3_Evidence_in_Favor_of_the_Palaeolithic_Continuity_Refugium_Theory_PCRT_Hamalau_and_its_linguistic_and_cultural_relatives_Part._2._ ;

d) http://uiowa.academia.edu/RoslynMFrank/Papers/471751/Shifting_identities_A_comparative_study_of_Basque_and_Western_cultural_conceptualizations ;
e) http://uiowa.academia.edu/RoslynMFrank/Papers/1193145/Palaeolithic_Continuity_Refugium_Theory_A_New_Approach_to_the_Linguistic_Prehistory_of_Europe._Azken_Glaziazio_Handiko_Babeslekua_eta_Euskara._Bergara_2011-10-19

f) And then most particularly the later sections of these papers where the etymologies of the terms beguine and charivari are subjected to a diachronic analysis with respect to their cultural and linguistic entrenchment: http://uiowa.academia.edu/RoslynMFrank/Papers/462898/Euskal_Herriko_Eginkizun_Erligiosoaren_Inguruko_Azterketa_Diakronikoa_Serora_eta_bere_laguntzaileak. (English language translation: A Diachronic Analysis of the Religious Role of the Woman in Basque Culture: The Serora and her Helpers: http://uiowa.academia.edu/RoslynMFrank/Papers/462178/A_Diachronic_Analysis_of_the_Religious_Role_of_the_Woman_in_Basque_Culture_The_Serora_and_her_Helpers); and 2) http://uiowa.academia.edu/RoslynMFrank/Papers/451548/Singing_Duels_and_Social_Solidarity_The_Case_of_the_Basque_Charivari"

Führer und Schriften des LVR-Freilichtmuseums Kommern –
Rheinisches Landesmuseum für Volkskunde Nr. 76,
Jülicher Forschungen, Bd. 15

Die neuzeitlichen Töpferzentren zwischen Rhein und Maas stehen erst am Anfang einer systematischen Untersuchung. Weitgehend unbekannt waren bislang die in Mundart Döppesbäcker genannten Töpfer im Mittleren Rurtal (Kreis Düren). Das aus den benachbarten Ortschaften Glimbach, Gevenich und Körrenzig bestehende Töpferzentrum produzierte über Jahrhunderte unter anderem bleiglasierte und bemalte Irdenwaren. Mehr als 80 namentlich genannte Töpfer und einzelne Töpferinnen konnten für die drei Ortschaften für das 17. bis 20. Jahrhundert ermittelt werden. Tausende Fragmente und über 100 Gefäße wurden begutachtet, beschrieben, datiert und in ihrer Funktion eingeordnet. Ihre Herstellungstechnik wurde in einem praktischen Versuch nachvollzogen und dokumentiert. Im Rahmen eines interdisziplinären Projektes gelang es, die Perspektive nicht nur auf die Töpfertradition am Niederrhein und darüber hinaus auszuweiten, sondern auch das Potenzial einer breiten methodischen Herangehensweise aufzuzeigen. So konnte erstmals ein Überblick über die Geologie und Geochemie der Töpfertone in der Niederrheinischen Bucht gewonnen werden. Möglichkeiten und Grenzen, mit Hilfe von Spurenelementmustern der Keramik kulturgeschichtliche Interpretationen abzuleiten und Tonlagerstätten zuzuordnen, wurden über eine vergleichende Röntgenfluoreszenz- und Neutronenaktivierungsanalyse ausgetestet und verifiziert.

L. L. Polevoy (ad memoriam)
Migration of peoples and cultural impulses of history
Cast coins from the Northern Black Sea region dated by the Scythian time
Roman traces between Europe and China
Copper money from Costesti — a Golden Horde fort
Migration processes from the Carpathians to the Dniester River in 13 th — early 15 th centuries
Architectural migrations of the medieval Crimea
Clio’s companions: archaeology, geography, demography

Л. Л. Полевой (ad memoriam)
Движение народов и культурные импульсы истории
Литые монеты Северного Причерноморья времени скифов
Римские следы между Европой и Китаем
Медные деньги золотоордынского городища Костешты
Миграционные процессы XIII — начала XV вв. от Карпат до Днестра
Архитектурные миграции средневекового Крыма
Спутницы Клио: археология, география, демография

Roads and Anthropology is the first collection of road ethnographies, edited by two pioneers in the anthropological explorations of infrastructures, the essays published in this book aim to pave the way for that rising field of anthropological research.

This book was published as a special issue of Mobilities.

Table of Contents
-Dalakoglou D. & P. Harvey. Introduction. Roads and Anthropology: Ethnographic Perspectives on Space, Time and (Im)Mobility
-Nielsen M. Roadside Inventions: Making Time and Money Work at a Road Construction Site in Mozambique
-Campbell J. Between the Material and the Figural Road: The Incompleteness of Colonial Geographies in Amazonia
-Kernaghan R. Furrows and Walls, or the Legal Topography of a Frontier Road in Peru
-Harvey P. & H. Knox. The Enchantments of Infrastructure
-Klaeger G. Rush and Relax: the Rhythms and Speeds of Touting Perishable Products on a Ghanaian Roadside
-Pedersen M. & M. Bunkenborg Roads that Separate: Sino-Mongolian Relations in the Inner Asian Desert
- Dalakoglou D. ‘The Road from Capitalism to Capitalism’: Infrastructures of (Post)Socialism in Albania

Abstract: Guliaria II.  Searching the Vestiges of a Forbidden Dionysian Ritual

This paper addresses the custom of Guliaria, a celebratory observance, rooted in antiquity according to the oral tradition, which was performed annually during the Monday of Lent at Palaiochori Village of Pangaion Mountain at the prefecture of Kavala in Greece. Its ceremonial practice, preserved almost nowadays, endured in its diachronic tenor the pillory of cultural oppression persisting through the severity of sovereign domination by occupying conquerors.
While the cultural memory of the Palaiochorians ensured the elemental transference of the unwritten Guliarian tradition into their collective intellectual repertoire, which binding norms of the custom’s rubrics, beliefs, and ritualistic symbolisms could be reflected in order to allow with relative clarity evaluations between competing explanatory hypotheses ostensibly claiming a component or the holistic source of origin of the custom, as for example the Saturnalia (Kronia), Lupercalia (Lycaea), or Dionysia?
Preamble historical archive and ethnographic searches for identifying possible revivals of relevant cultural events in Greece accentuated the uniqueness of the custom in the Palaiochorian cultural heritage milieu. This was offering interesting challenges through interdisciplinary approaches of  retrospective archaeo-anthropological research in putting forward an exposition of reasoning for  deriving recommendations to explicate the custom, which overcame the complexity of diachronic parameters for the sake of the binding tradition and collective intergenerational behavior of the Palaiochorians, but also for investigating to the greatest extent possible the social aetiologies, correlations, and compensatory benefits of the custom that have put up resistance and strength of stamina, sustainably defiant to vexations and strains over the centuries.

Монография посвящена оценке роли и места животных в материальной и духовной культуре Древней Маргианы (III–II тыс. до н.э., Южный Туркменистан). В книге обобщены результаты из-
учения остатков использованных в быту и ритуальной практике, орудий из кости и зооморфных изображений, происходящих из раскопок протогородского поселения Гонур-депе — административ-
но-культового центра Древней Маргианы. Кроме того, в монографии обсуждаются вопросы методологического и терминологического характера. В концептуальном плане работа позиционируется как палеоэтнозоологическое исследование. Для археологов, этнологов, историков, студентов исторических факультетов ВУЗов.
The monograph is devoted to the role and place of animals in the material and spiritual culture of ancient Margiana (III–II millennium BC, the Southern Turkmenistan). The book summarizes the results of the study of animal remains used in everyday life and in ritual practices, bone tools and zoomorphic images originating from the excavations of proto-urban settlement Gonur Depe — administrative and religious center of ancient Margiana. In addition, the book discusses the methodological issues and terminology. Conceptually, the work is positioned as paleoethnozoologiсal study. For archaeologists, ethnologists, historians, students of historical faculties of universities.

Die Arbeit behandelt die Problematik der Bauopfer im böhmischen mittelalterlichen Dorf, und zwar vor alIem auf Grund der Aussage archäologischer Quellen. Verwertet wird auch vergleichendes archäologisches Material aus andersgearteten Lokalitäten (Städten, Burgen) sowie zahlreiche Analogien, die uns die Ethnographie bietet. Beachtet werden auch Fragen in Verbindung mit der Identifizierung und Interpretation des Fundes, wie Bauopfer bei der archäologischen Ausgrabung. Die Anfänge der mit dem Hausbau verknüpften Gebräuche werden in Europa bereits in die Urzeit datiert und überdauern die ganze mittelalterliche Epoche bis zur Neuzeit, manchmal bis in jüngste Zeit. In den böhmischen Ländern stoßen wir im Mittelalter am öftesten auf die Verwendung von Keramik als Bauopfer oder eher als sein Gehäuse. Aus dem ländlichen Milieu kennen wir zwei Belege (Rymarov - 13. Jh., Rasovice - 15./ 16. Jh.) , einer stammt aus einer Siedlung mit Handwerkscharakter (Hradist'ko bei Davie, 13. Jh.) . Ähnliche Funde tauchen auch im städtischen Milieu und auf mittelalterlichen Burgen auf. Eine weitere Gattung des Bauopfers sind Munzen, die aber vorderhand bloß auf einer Lokalität gefunden wurden. Der Fund fiillt aber bereits in die Neuzeit (Malhostovice - 17. / 18. Jh.). Aus dem untergegangenen mittelalterlichen Dorf Bystrec stammt eine Kupferaxt. Dieser interessante Fund beweist den Volksglauben an die magische Macht urzeitlicher Artefakte, der sag. Blitzkeile bereits im Mittelalter. Die Bauopfer sind eine wichtige Quelle für das Studium der geistigen Kultur des mittelalterlichen Menschen. Eine sorgfältige und fachkundige Ausgrabung mittelalterlicher Bauernhäuser sollte die einstweilen geringe Menge von Belegen für Bauopfer ausweiten.

Diese drei heimatkundlichen kleinen Beiträge zur Geschichte des niederösterreichischen Waldviertels betreffen das Kloster St. Bernhard bei Horn, die Erklärung des Ortsnamens Horn und eine bis dahin nicht aufgezeichnete Sage von Kühnring bei Eggenburg. --- Offenbar haben diese Darstellungen bestehende Lücken beziehungsweise bis dahin fehlende Überlieferungen oder Erklärungen bedient, wie die  - allerdings nicht durch Zitate unterstützten - Übernahmen dieser Sachverhalte  durch einschlägige Forscher bezeugen. Vergleiche dazu: Ralph Andraschek-Holzer, Historischer Führer durch die Stadt Horn.  Horn 1992, S. 7 (zum  Ortsnamen Horn) und Stefan Strutz/Elfriede Loicht, Die Prospektion mittelalterlicher und neuzeitlicher Siedlungsgeschichte im nordöstlichen Waldviertel. Das Waldviertel 63, 2014, 201ff. (mündliche Überlieferung zum Kloster St. Bernhard).
.

In this article, I discuss the fact that doing “anthropology at home” involves the same core anthropological methodology as undertaking research abroad. This implies that while doing anthropology at home may have some advantages concerning field practicalities but is equally challenging. There are certain ethical and methodological essentials involved in every anthropological research undertaking. Through my personal experiences of conducting ethnography in Pakistan, I explain that doing anthropology at home does not make exceptions for the researcher in terms of these ethical and methodological aspects.

The sulphur mines of Hellin, called Las Minas, in the province of Albacete (Spain) were once the most important sulphur mines in Europe. Known and exploited since the 1st century B.C to the end of the 20th century, the mines’ area has been isolated since the king Felipe II bought them in the 16th century in order to constrain the access to the sulphur, considered a strategic resource because it was indispensable in gunpowder’s fabrication.
The recent history of Las Minas has been that of a back scene of the Industrialization and colonialism, where miners and their families (about two thousand people) lived in caves in the same sulphur they extracted without supply of drinking water and electricity.
The exploitation’s closure in 1960 involved the immediate abandon of the area, leaving behind a desolated landscape of ruins’ slap heap, sulphur furnace, the miners’ caves, and a depressed community.
The present work is not only about the mining material culture, the extraction and production process of the sulphur along the time. It is an ethno-historical description focusing on that contrast between a rural habitat of archaic connotations (the caves) and a modern industrial mining exploitation, where no consideration was required in exchange of the plundering.

Early American colonial attempts to document Filipino racial "pure types" through anthropometic measurement failed. But the photographic work that accompanied these early efforts produced a visual vocabulary of racial hierarchy in a newly re-imagined Filipino nation. The project of census enumeration created, perhaps unintentionally, a process of national visualization shared by both American colonialists and Filipino nationalists, even as its deployment became a matter of political contention. The racially encoded photographs of the Bureau of Non-Christian Tribes, arguably, created the modern Filipino nation.

Structure and social models of the Cucuteni–Tripolye culture
Social organization of the Pit-Grave culture
Seasonal migrations and subsistence system of early pastoralists
Social organization of Southern Ural pastoralists
Social structures in frontier conditions
Social dimensions of the cremation rite in the Bronze Age
Структура и социальные модели культуры Кукутень-Триполье
Социальная организация ямной культуры
Сезонные миграции и система жизнеобеспечения ранних скотоводов
Общественное устройство скотоводов Южного Урала
Социальные структуры в условиях фронтира
Социальные аспекты практики кремации в бронзовом веке

Contraversial Moments of the Interpretation of Archeological Heritage of Paganism (Ethnological View)

The article contains the overview of the archeological papers on the topic of paganism, with special focus on the last publications. The overview showed that nobody rejects the paganism as a form of early religion before the Christianity was accepted. But there are different opinions on the levels and scales of this phenomena. The most conflicts encompass around so called Zbruch figure and the pantheon of king Volodymyr. Today the topic of paganizm is not very popular. One can acknowledge a tendency to interpretate paganism traditionally, as before, at the same time, one can find some new critical post-modernistic approach to this theme.

Hanga Nui Bay, on the eastern end of the southeast coast of Easter Island, is currently the focal point of research in an intensively studied archaeological area that extends from the plains at the foot of the southwest slopes of the Poike Peninsula. The study area is a transect which crosses the island from coast to coast in a north-south axis from Hanga Nui to Mahatua on the east and from Motu Nao to an area close to Te Peka Peka on the west. This transect, included within quadrangles 13, 14, 20, 21 and 31 of the island's general survey, has a maximum linear distance of approximately seven kilometers and a total area of twelve square kilometers, occupying most of the historically known territory of the Tupahotu mata or 'tribe'. Within this transect are the highest densities of prehistoric sites and features and some of the largest and most specialized activity areas and ceremonial architecture. Among these are Ahu Tongariki, the maai quarries of Rano Raraku, and the mo...

Thanks to extensive archaeological investigations, especially on the routes of our highways, sling bullets have recently been quite a frequent archaeological find. While the slings themselves are an extremely rare archaeological find, the bullets indirectly indicate the distribution of this simple, cheap, but dangerous weapon deep into history and on all continents. This paper demonstrates a sling making process, recorded in 2009 in the village of Martijanec near Varaždin. The sling was made by Mr. Martin Štanglin who was 82 years old at the time. He made the sling in the same way as he did when he was a boy playing with it outdoors. There are three steps in making a sling. The first step is preparation of the strings by determining the length of two cords, and the length of string used for the missile pouch. The strings are then tied to the thigh. In the second phase the pouch is made. In the third phase the segments of the pouch are secured using a needle or by simply weaving the strings by hand. The sling in general is made using fingers, a wooden stick or, occasionally, a thicker needle. Mr. Štanglin also demonstrated how the sling was used, with one of the cords looped on a finger and the other released to eject the projectile. The slings were made in much the same way up to the mid-twentieth century when the skills gradually died out. This or a very similar way of making a sling was probably used during the archaeological periods.

Bu çalışma, hoşgörülen hırsızlığın kaynak dağılımı bağlamında meşru bir pratik olarak üzerinde yükseldiği kültürel-ekolojik temelleri ve davranış örüntülerini göstermeyi amaçlamaktadır. Bu alandaki son çalışmalarda yer alan başlıca bulguların diyalektik materyalizmin öngörüleriyle birleştirilerek değerlendirilmesi, hem hoşgörülen hırsızlığın hem de "kamu malı" statüsünün arkaik formlarının benzer maddi koşullar altında ortaya çıktığını ileri sürmemizi olanaklı kılmaktadır. Azalan marjinal fayda yasasına dayanılarak, hırsızlığın küçük ölçekli gruplardaki gıda paylaşımının uygunluk düzeyi ile ilgili olduğu durumlarda hoşgörüldüğü ileri sürülmüştür. Öyleyse bu durumun özellikle bekaları büyük ölçüde tek bir kaynağa bağımlı gruplar için geçerli olduğunu düşünebiliriz. Avcı-toplayıcılarda temel geçim kaynağını temsil eden büyük av hayvanlarının etine, tedarike katılmayanlar dahil grup üyeleri arasında "eşit" olarak paylaşılacak şekilde değer atfedilir. Dolayısıyla üretici güçlerin bulunduğu aşamanın, tedarikçileri belirli gıdaların dağıtımını kontrol etmekten alıkoyan, hoşgörülen hırsızlık gibi bir dizi davranış örüntüsünü koşullandırdığı varsayılabilir. Öyleyse bu gibi gıda maddeleri grup için "kısmi kamu malı" muamelesi görecektir. Avcı-toplayıcılardaki hoşgörülen hırsızlık pratiğinin incelenmesi bize şunları da göstermiştir: Merkezileşmiş bir siyasal örgütlenmesi bulunmayan bu küçük ve karmaşıklık derecesi düşük topluluklar, temel kaynakların çatışmasız olarak dağıtımı konusunda iyi bir bilgiye sahiptirler.

This is a pluri-disciplinary dossier that seeks to examine the notion of the «spoliation» of cultural wealth in Spain and in Latin America, from the colonial period through to the present. This is a polysemic phenomenon that changes throughout different historical periods, the geographical context and the kind of power relationships between the different parties involved. But it is also multi-faceted in that it has repercussions at different levels and diverse situations such as archaeological sites, museums, markets, cities, thought and identities. Spoliation is thus full of ideological, political, symbolic and even emotional implications. It certainly cannot be examined as a single phenomenon, but must be seen rather as a meeting point where many circumstances combine at once. The dossier offers eight case-studies that illustrate this complexity and bring to light its social impact as well as its different actors, those active and those that suffer spoliation.

Ce dossier est pluridisciplinaire et se propose d’examiner la notion de l’expoliation de biens culturels en Espagne et en Amérique latine, de la période coloniale jusqu’à nos jours. Ce phénomène est polysémique, changeant suivant les périodes historiques, le contexte géographique et le type de relation de pouvoir entre les différentes parties ; mais il est aussi polyédrique dans la mesure où il a des répercussions à différentes échelles et dans diverses situations, comme les sites archéologiques, les musées, les marchés, la ville, la pensée ou les identités. De l’expoliation découlent donc des implications idéologiques, politiques, symboliques et même émotionnelles. Ainsi, il est certain que l’expoliation ne doit être considérée comme un phénomène unique, sinon comme une somme de plusieurs facteurs. Huit études de cas montrent ici cette complexité mettant en lumière son impact social et les multiples acteurs, les actifs et les « expoliés ».

Este dossier pluridisciplinar cuestiona la noción de expolio de bienes culturales en España y en América Latina, desde el periodo colonial hasta la actualidad. Este fenómeno es polisémico, cambiando en función del periodo histórico, del contexto geográfico y del tipo de relación de poder existente entre las partes; pero también es poliédrico en tanto que repercute a distintas escalas y a distintas situaciones como el yacimiento, el museo, el mercado, la ciudad, el pensamiento o las identidades. El expolio está entonces tan cargado de implicaciones ideológicas, políticas, simbólicas e incluso emocionales. Seguramente no puede afrontarse como un único fenómeno sino como la conjunción de muchos que se combinan a la vez. Aquí ocho casos de estudio muestran esta complejidad e inciden en su impacto social y sus múltiples actores, los activos y los «expoliados».

Using the concept of liminality, this paper provides a comparative study of ritual places. The concept was introduced by Arnold van Gennep in his study "rites de passage", in which he differentiated between rites of separation (préliminaires), rites of transition (liminaires) and rites of aggregation (postiliminaires). The main characteristics of liminality were elaborated by Victor Turner: of crucial importance are the temporary dissolution or reversal of existing social structures and the visit of places that are set apart due to their geographical or cultural location. Accordingly, these places enhance the emotional and physical experiences of the individuals participating in the rituals. We discuss case studies from Prehistoric Archaeology, Classical Archaeology and Ethnology: (I) the Heidentor near Egesheim on the Swabian Jura
in southwestern Germany, used during the Hallstatt and the La Tène period, (II) the Early Iron Age ritual complex of Francavilla Marittima close to the Ionian coast of Calabria in southern Italy and (III) the recently used pilgrimage site in the Manzhyly-Ata Valley on the
shore of Lake Yssyk-Kul in Kyrgyzstan. The comparative analysis focuses on the spatial and material expressions of liminality and its social significance: the history of origin and usage, special forms of artifacts involved in the rituals and the geographical or cultural location.
Due to the exceptional nature of the case studies, their location and long (dis)continuous histories of use, they differ from contemporaneous structures. Altogether, the concept of liminality provides new perspectives on ritual sites and how they were embedded in their
surrounding landscapes.

This paper provides a method and theory focused assessment of religious behavior based on cross-cultural research that provides an empirically derived model as
a basis for making inferences about ritual practices in the past through an ethnological analogy. A review of previous research provides an etic typology of
religious practitioners and identifies their characteristics, selection-function features, the societal configurations of practitioners and the social complexity
features of the societies where they are found. New analyses reported here identify social predictors of the individual practitioner types in their relationships to
subsistence and sociopolitical conditions (foraging, intensive agriculture, political integration, warfare and community integration). These relations reveal the
factors contributing to social evolution through roles of religious organization in the operation of cultural institutions. The discussion expands on the previous
findings identifying fundamental forms of religious life in the relations of the selection processes for religious practitioner positions to their principal professional
functions. These relationships reveal three biogenetic structures of religious life involving: 1) alterations of consciousness used in healing rituals, manifested in a
cultural universal of shamanistic healers; 2) kin inheritance of leadership roles providing a hierarchical political organization of agricultural societies, manifested
in priests who carry out collective rituals for agricultural abundance and propitiation of common deities; and 3) attribution of evil activities, manifested in
witches who are persecuted and killed in subordinated groups of societies with political hierarchies and warfare. These systematic cross-cultural patterns of types
of ritualists and their activities provide a basis for inferring biogenetic bases of religion and models for interpreting the activities, organization and beliefs
regarding religious activities of past societies. Cases are analyzed to illustrate the utility of the models presented.

MOTIVATION FOR FOLK CAVE DIGGING
IN EUROPEAN PART OF RUSSIA IN XIX - EARLY XX CENTURIES
The article considers motivation for creation and worshipping of cult caves in European part of Russia within XIX – early XX centuries. The motivation issue for the caves creation is solved in the research with the involvement of new archive sources from the Russian State Historical Archive. The analysis shows the following motives for cave digging development: copying at home of the highly worshipped Christian sacred objects, meeting the sacred, hesychastic practices, attempts to transform personal values on the way of life crisis overcoming through the cave digging labour, fear transformation for the finite nature of human life and creation of protective shelters in the context of Eschatological expectations against the background of traditional lifestyles destruction in course of modernization. The first two motives got the most widespread use. First of all, pilgrims created caves in the native country under influence of visits to Kiev Pechersk Lavra. For instance we can see the transfer of Kiev sacred area to the new ground in construction of Alekseevskaya, Belgorodskaya, Divnogorskaya, Kochetovskaya, Krasnyanskaya, Novokalitvyanskaya, Urjupinskaya caves of river Don Basin. The cave builders, copying elements of Kiev cult catacombs, likened their labour to the Laura’s creators. Labour activity of the cave diggers was directed to spirit development, which originated from early Christian asceticism. Meeting of the sacred in motivation for cult caves creation can be noticed in caves of Voronezhkaya, Tavricheskaya, Tambovskaya, Ufimskaya and some other regions of the Russian Empire. Cult caves creation is in progress nowadays. Separate cave rooms are being dug out, restored and sanctified in the frame of functioning monasteries, some cases of folk cave digging are registered. This factor makes the research actual not only from the historical retrospective point of view but also for understanding of contemporary social processes.

Content

THE LOST CENTURY 

A. S. Skripkin (Volgograd, Russian Federation)
The Fall of Scythia. The Sarmatian Faktor17
V. P. Kopylov, A. N. Kovalenko (Rostov-on-Don, Russian Federation)
To the Causes of Destabilization of the Situation in the River Thanais Mouth Region in the Third Quarter of the 4th — First Third of the 3rd c. BC33
I. A. Snytko (Nikolaev, Ukraine)
Decree in Honor of the Citizen Protogenes in the Context of the History of Olbia Polis in the 3rd Century BC (historical and archaeological aspect)45
S. S. Ivanov (Bishkek, Kyrgyzstan)
On the Problem of Cultural Gap at the Turn of Saka and Wusun Periods in Tien-Shan Region67
P. I. Shulga (Novosibirsk, Russian Federation)
Ethno-Cultural Situation in the East of the Scythian World in the 3rd Century BC87
Yu. P. Zaytsev, S. G. Koltukhov (Simferopol, Crimea)
Barrow with Collective Graves 3rd—1st Centuries BC from Ak-Kaya/Besh-Oba Necropolis in Crimea99
N. P. Telnov (Kishinev, Moldova), S. N. Razumov, V. S. Sinika (Tiraspol, Moldova)
Fire Flints in the Funeral Practice of Scythians (based on materials from Glinoe cemetery on the Lower Dniester)129

THE THIRD BC… PHENOMENON OF THE “ODD COMPLEXES” 

V. P. Glebov (Rostov-on-Don, Russian Federation)
About Variants of the Funeral Practice of “Ritual Hoards” of 3rd—1st Centuries BC145
A. V. Dedyulkin (Rostov-on-Don, Russian Federation)
Attic Type Helmets with Visor and the Votive Hoards of the 3rd—1st Centuries BC163
E. V. Vdovchenkov (Rostov-on-Don, Russian Federation)
Nomadic Sacrificially-Memorial Complexes (“Odd Complexes”) 3rd—1st centuries BC: Social Interpretation of the Phenomenon197
E. G. Karnauh (Kiev, Ukraine), V. S. Sinika (Tiraspol, Moldova), M. I. Serdjuk (Dnepropetrovsk, Ukraine)
Scythian Hoard from Debaltsevo217

“EPISTULAE EX PONTO” 

V. I. Kac (Saratov, Russian Federation)
S. V. Polin’s Investigations in the Field of Ceramic Epigraphy of the Heraclea Pontica241
T. V. Egorova (Moscow, Russian Federation)
Black Glazed Pottery Decorated in the Style of “West Slope” from Panticapaeum259
I. V. Bruyako (Odessa, Ukraine), A. G. Zaginailo (†), A. N. Kolesnichenko (Odessa, Ukraine)
The Necropolis of Nikonion of Ancient Greek Period (materials to study)277
S. Yu. Monachov (Saratov, Russian Federation)
Complex of Transport Amphorae from District U7 of the Panskoye I Settlement309

HISTORICAL AND SOCIAL RECONSTRUCTIONS 

E. V. Rtveladze (Tashkent, Uzbekistan)
The Embassies to Alexander the Great to Bactria and Marakanda from the Kings of Western and Eastern Chorasmia, Pharasmanes and Phrataphernes343
S. A. Kozlov (Tyumen, Russian Federation)
“The Scepter-bearers” of the Scythian Elite351
E. O. Kitov, A. O. Kitova (Moscow, Russian Federation), Ye. Oralbay (Almaty, Kazakhstan)
The Post-mortem Ritual Manipulation of Human Bones (Evidence of Mummification) Practiced by Population of Central Asia in the Early Iron Age.369

ADDITIONAL INFORMATION 

List of Abbreviations381
Submissions383

Содержание

ПОТЕРЯННОЕ СТОЛЕТИЕ 

А. С. Скрипкин (Волгоград, Россия)
Гибель Скифии. Сарматский фактор17
В. П. Копылов, А. Н. Коваленко (Ростов-на-Дону, Россия)
К вопросу о причинах дестабилизации ситуации в устьевой области реки Танаис в третьей четверти IV — первой трети III вв. до н. э.33
И. А. Снытко (Николаев, Украина)
Декрет в честь гражданина Протогена в контексте истории Ольвийского полиса III в. до н. э. (историко-археологический аспект)45
С. С. Иванов (Бишкек, Кыргызстан)
К проблеме культурного разрыва на рубеже сакского и усуньского периодов в Притяньшанье67
П. И. Шульга (Новосибирск, Россия)
Этнокультурная ситуация на востоке скифского мира в III в. до н. э.87
Ю. П. Зайцев, С. Г. Колтухов (Симферополь, Крым)
Курган с коллективными погребениями III—I вв. до н. э. из некрополя Ак-Кая/Беш-Оба в Крыму99
Н. П. Тельнов (Кишинёв, Молдова), С. Н. Разумов, В. С. Синика (Тирасполь, Молдова)
Кресальные кремни в погребальном обряде скифов (по материалам могильника у с. Глиное на Нижнем Днестре)129

ТРЕТИЙ ДО… ФЕНОМЕН «СТРАННЫХ КОМПЛЕКСОВ» 

В. П. Глебов (Ростов-на-Дону, Россия)
О вариантах обряда захоронения «ритуальных кладов» III—I вв. до н. э.145
А. В. Дедюлькин (Ростов-на-Дону, Россия)
Шлемы аттического типа с козырьком и вотивные клады III—I вв. до н. э.163
Е. В. Вдовченков (Ростов-на-Дону, Россия)
Кочевнические жертвенно-поминальные комплексы («странные комплексы») III—I вв. до н. э.: социальная интерпретация явления197
Е. Г. Карнаух (Киев, Украина), В. С. Синика (Тирасполь, Молдова), М. И. Сердюк (Днепропетровск, Украина)
Скифский клад из Дебальцево217

«ПИСЬМА С ПОНТА» 

В. И. Кац (Саратов, Россия)
Изыскания С. В. Полина в области керамической эпиграфики Гераклеи Понтийской241
Т. В. Егорова (Москва, Россия)
Чернолаковая керамика с росписью в стиле «West Slope» из раскопок Пантикапея259
И. В. Бруяко (Одесса, Украина), А. Г. Загинайло (†), А. Н. Колесниченко (Одесса, Украина)
Некрополь древнегреческого Никония (материалы к изучению)277
С. Ю. Монахов (Саратов, Россия)
Комплекс транспортных амфор из поселка У7 поселения Панское I309

ИСТОРИКО-СОЦИАЛЬНЫЕ РЕКОНСТРУКЦИИ 

Э. В. Ртвеладзе (Ташкент, Узбекистан)
Посольства к Александру Македонскому в Бактры и Мараканду царей левобережного и правобережного Хорезма Фарасмана и Фратаферна343
С. А. Козлов (Тюмень, Россия)
«Скипетроносцы» скифской элиты351
Е. П. Китов, А. О. Китова (Москва, Россия), Е. Оралбай (Алматы, Казахстан)
Посмертные манипуляции с костями человека (данные о мумификации) у населения Центральной Азии в раннем железном веке369

ДОПОЛНИТЕЛЬНАЯ ИНФОРМАЦИЯ 

Список сокращений381
Авторам Stratum plus
Требования к материалам, предоставляемым в редакцию журнала «Stratum plus» 383

Publié dans le n°214 de la revue L'Homme (avril-juin 2015), cet article se propose d'approfondir et de nuancer la notion de dualisme organisationnel dans les sociétés dites traditionnelles à partir des pistes émises par Claude Lévi-Strauss dans son ouvrage Anthropologie Structurale I. Par un renversement de perspective, se pourrait-il que le dualisme soit la face trop évidente d'une structure sociale bien plus profonde, le triadisme ?

"In 1983, the artist Daniel Spoerri created "Lunch on the Grass", a work designed to be excavated decades later. between archeology and contemporary art ...

En 1983, le plasticien Daniel Spoerri crée "Le déjeuner sous l'herbe", une oeuvre conçue pour être fouillée quelques décennies plus tard entre archéologie et art contemporain..."