scholarly journals Kurgan-Cemeteries of Central and Eastern Regions of North Caucasus 3rd Century BC – Early 2nd Century AD (Monuments Chegem-Manaskent Type)

2021 ◽  
pp. 81-132
Author(s):  
Vladimir Malashev ◽  
Vladimir Maslov
Keyword(s):  
Material Culture ◽  
Type I ◽  
Multiple Use ◽  
North Caucasus ◽  
Diagnostic Features ◽  
Cultural Traditions ◽  
Funeral Rite ◽  
The North ◽  
Sedentary Population ◽  
Burial Rite

The article is devoted to analysis of materials from kurgan-cemeteries of the foothill zone of Central and Eastern North Caucasus regions (from Kabardino-Balkaria to Caspian Dagestan) dating back to the 3rd century BC – early (first half) 2nd century AD. These sites were earlier referred to as the Chegem-Manaskent type. Main diagnostic features of these sites are similar traditions of the funeral rite and the ceramic complex. The formation of the Chegem-Manaskent cultural monuments includes the material culture, determined by traditions of the North Caucasian sedentary population, and the funeral rite based on customs of the nomadic population of the North Caucasian steppes of the early Sarmatian period. The original territory of Chegem-Manaskent culture of monuments formation was the area from the Kabardino-Balkarian Republic to the western part of the Chechen Republic. The kurgan cemeteries of the Caspian Dagestan were the result of the migration of Chegem-Manaskent culture carriers in this direction. The cultural traditions of the population formed a specific basis of the early Alanian culture of the North Caucasus (2nd–4th AD); their genetic connection is witnessed by similar funeral rite (burial in type I catacombs) and in the ceramic complex. So, the monuments of the Chegem-Manasket type underlie the formation of the monuments of the Podkumok-Khumara type, with which they are connected by the use of a catacomb burial rite with the repeated use of chamber for new graves and a ceramic complex. In addition, the ceramic complex of monuments of the circle of the Andreiauli settlement largely goes back to the ceramic tradition of antiquities Chegem-Manasket circle, complicated by the morphological influences of the tradition of Caucasian Albania including the use of the transformed catacomb burial rite with multiple use of chamber graves and the ceramic complex.

scholarly journals EARLY MEDIEVAL BURIAL GROUND GUSARA I IN NORTH OSSETIA

2020 ◽  
Vol 16 (3) ◽  
pp. 811-829
Author(s):  
Zalina P. Kadzaeva ◽  
Maria M. Kanukova
Keyword(s):  
Type I ◽  
Burial Ground ◽  
North Caucasus ◽  
Early Medieval ◽  
Archaeological Material ◽  
Funeral Rite ◽  
The North ◽  
Archaeological Materials ◽  
The Republic ◽  
North Ossetia

In 2003 the Alagir archaeological team of the Institute of History and Archaeology (IHA) at North Ossetian state University named after K. L. Khetagurov (now the IHA Republic of North Ossetia-Alania) excavated the Gusara I burial ground in the Alagirsky district of the Republic of North Ossetia-Alania. The destroyed and looted part about 70 square meters of the burial ground was studied. In total, three underground catacombs were excavated. They contained a few, but quite expressive archaeological material (fibulae, buckles, beads, etc.). The studied catacombs were made in T-shaped type I. There are two varieties of burials according to the details of its constructions. The first variety: entrance pits are narrow and long; the bottom of the entrance pit and the chamber are at the same level, the dromos is not expressed, the vault of the chamber is flat. The chambers are small, most likely intended for the burial of a single person. Presumably, the buried were put with their heads to the left of the entrance. The second variety: the entrance pit is short; a step separated the bottom of the entrance pit from the bottom of the chamber; the dromos is expressed; the vault is designed as an arch; under the buried is traced a bed of organic origin. The buried lay with their heads to the left of the entrance; an artificially deformed skull was fixed. According to the funeral rite and inventory, investigated underground catacombs belong to the early medieval stage of the Alan culture in the North Caucasus during the 2nd half of VI – the 1st half of VII centuries A.D. The investigated archaeological inventory is close to the materials as early Alan culture so the Hun time. The purpose of the article is the introduction into scientific activities the archaeological materials of Gusara I.

scholarly journals ON COMPARATIVE ANALYSIS OF “ALANIAN DOSSIER” OF PATRIARCH NICHOLAS MYSTICUS AND APOSTLE PAUL’S EPISTLES

2020 ◽  
Author(s):  
Д.К. АСРАТЯН
Keyword(s):  
New Testament ◽  
North Caucasus ◽  
Apostle Paul ◽  
Christian Community ◽  
History Of Christianity ◽  
Cultural Traditions ◽  
Main Research ◽  
The North ◽  
The New Testament ◽  
History Of

Письма патриарха Константинопольского Николая Мистика архиепископу Аланскому Петру – основной документальный источник по истории христианства на Северном Кавказе в X в. Изучение «Аланского досье» патриарха Николая сохраняет актуальность в связи с ростом интереса к духовной истории народов Кавказа, находившихся на стыке цивилизаций, религий и культур и сформировавших под их влиянием собственные самобытные национально-культурные традиции. Основным методом исследования стало сопоставление лексических и семантических средств, используемых апостолом Павлом и патриархом Николаем в двух различных, но соотносимых исторических и религиозных контекстах. Цель исследования – выявление жанровых и литературных связей писем патриарха с книгами Нового Завета. Научная новизна заключается в обосновании лингвистических, семантических и богословских параллелей между письмами Николая и посланиями апостола Павла, особенно пастырскими (1-2 Тим и Тит). Хотя сравниваемые тексты хронологически разделены почти тысячелетием, отмечается типологическое сходство исторических контекстов, в которых они были написаны (духовный наставник – ученик в епископском сане – молодая христианская община из «варваров», нуждающихся в просвещении). В интерпретации Николая миссия – это именно тяжкий труд, но совершаемый по прямому повелению Бога и ради награды свыше, и в этом смысле патриарх вполне укоренен в новозаветной традиции. Как показали результаты исследования, риторическая и богословская насыщенность писем Николая Мистика не снижает их историческую ценность, однако для корректной интерпретации необходимо учитывать их литературный характер. Letters of Nicholas Mysticus, Patriarch of Constantinople, to Peter, Archbishop of Alania, remain the chief documentary source for the history of Christianity in the North Caucasus in the 10th century. The study of the "Alan Dossier" of Patriarch Nicholas remains relevant due to the growing interest in the spiritual history of the peoples of the Caucasus, who lived at the crossroads of civilizations, religions and cultures and formed their own distinctive national and cultural traditions under such diverse influence. The main research method was the comparison of lexical and semantic means used by the Apostle Paul and Patriarch Nicholas in two different, but correlated historical and religious contexts. The purpose of the study is to identify genre and literary connections between the letters of the Patriarch and the books of the New Testament. Scientific novelty lies in the substantiation of the linguistic, semantic and theological parallels between the letters of Nicholas and the letters of the Apostle Paul, especially the pastoral ones (1-2 Tim and Titus). Although the compared texts are chronologically separated by almost a millennium, there is a typological similarity in the historical contexts in which they were written (a spiritual mentor - a bishop student - a newly formed Christian community of “barbarians” in need of education). In the interpretation of Nicholas, mission is a hard work, but it is done at the direct command of the God and is rewarded from above, and in this sense, the Patriarch is completely rooted in the New Testament tradition. As the results of the study have shown, the rhetorical and theological richness of the letters of Nikolas the Mysticus does not diminish their historical value, yet for correct interpretation it is necessary to take into account their literary character.

scholarly journals Chronological Indicators of Post-Hunnic Steppe Antiquities in Eastern Europe

2019 ◽  
pp. 105-124
Author(s):  
Michel Kazanski
Keyword(s):  
Eastern Europe ◽  
Middle Ages ◽  
Early Stage ◽  
Political Orientation ◽  
North Caucasus ◽  
The North ◽  
Sedentary Population ◽  
The Crimea ◽  
Political Economic ◽  
Economic Ties

The article discusses chronologically important things from the finds belonging to the steppe nomads of the Post-Hunnic periods in Eastern Europe, from the Urals to the Lower Danube (mid 5th – mid 6th centuries): weapons, horse equipment, elements of costume, jewelry. It should be noted that very similar types of these things prevail across the entire steppe area during the Post-Hunnic time, indicating the steppe nomad cultural homogeneity, regardless of their origin and ethnicity. Some things from the steppe graves of the time have a wider date and exist until the 7th century. Some things are typical for the early stage of the Post-Hunnic horizon, i.e. time around the middle – the second half of the 5th century. On the other hand, some things mark the end of the Post-Hunnic era and date back to the middle or second half of the 6th century. The date for most of the things examined here is established by external analogies, known in vast territories, which include the Western European and Balkan-Danubian regions. There the reasoned chronology of antiquities of the 5th – 6th centuries was developed, which is based on numerous coin finds and also on dendrochronology. Equally important for the chronology of steppe antiquities are analogs derived from the monuments of the sedentary population of the steppe borderlands, where there are numerous closed complexes. First of all, these are monuments of the North Caucasus, and the Crimea, on the chronology of which there are numerous studies. Some of the things we have considered belong to the prestigious “princely” culture and are of Mediterranean or Asian origin and thus reflect the cultural, military and political, economic ties of the steppe population and political orientation of the steppe “princely” elites in the Early Middle Ages.

scholarly journals Scythian barrow 12 of the «Sluiceway» Group in the Lower Dniester

Eminak ◽  
2021 ◽  
pp. 253-267
Author(s):  
Vitalij Sinika ◽  
Nicolai Telnov ◽  
Sergey Lysenko ◽  
Sergey Razumov
Keyword(s):  
Material Culture ◽  
Black Sea ◽  
Type I ◽  
Left Bank ◽  
Black Sea Region ◽  
North West ◽  
The North ◽  
West Black Sea ◽  
West Black Sea Region

The article publishes and analyzes the materials obtained in the study of the barrow 12 of the «Sluiceway» («Vodovod») group near the Glinoe village, Slobodzeya district, on the left bank of the Lower Dniester. The grave in a catacomb of the type I (undercut) was the main under the mound, and three other in the pits were secondary. A similar situation is extremely rarely recorded in the North-West Black Sea region. The construction of round cult pits accompanying the main burial is also noteworthy. The handmade pot with a beak from the children’s burial indicates the manufacture of special dishes designed for dispensing food during feeding. The finding of the miniature bracelet with a plate receiver in the burial of a child, apparently, indicates the Thracian influence on the material culture of the Scythians of the North-West Black Sea Region, at least from the second half of the 4th century BC. It was at this time that the published mound was built and graves were made under its mound. Materials from the barrow Glinoe / «Sluiceway» 12 and other, later, Scythian burials on the left bank of the Lower Dniester demonstrate that the Scythian culture of the North-West Black Sea region continues to maintain its originality not only in the second half of the 4th century BC, but also in the next two centuries.

The Neolithic Revolution in the North cA. 7/6000–2000 bce: Xinglongwa, Xinlei, Yangshao, Hongshan, and Related Cultures(Inequality/Social Complexity) in Neolithic Northern China

2020 ◽  
pp. 13-52
Author(s):  
Andrew Womack
Keyword(s):  
Material Culture ◽  
Northern China ◽  
Mortuary Practices ◽  
Late Neolithic ◽  
Social Hierarchies ◽  
Cultural Traditions ◽  
Burial Practices ◽  
Neolithic Revolution ◽  
The North ◽  
Specialized Production

This chapter examines major shifts in material culture and social organization across four broad regions of what is today northern China. These include elements such as subsistence, habitation, craft production, mortuary practices, and exchange systems and the insights they provide on topics ranging from the formation of social hierarchies to specialized production to ritual traditions. Drawing on original Chinese publications, this chapter explores similarities and differences between each area during the Early, Middle, and Late Neolithic periods while also outlining specific elements that have been used to define various cultural traditions, such as pottery styles and burial practices. The resulting synthesis provides a snapshot of our current understanding of the Neolithic in northern China and its impact on the development of many aspects of Chinese civilization.

scholarly journals IDEOLOGICAL CONCEPTS AND SOCIAL STRUCTURE OF THE PRISULAK TRIBES IN THE MIDDLE BRONZE AGE

2018 ◽  
Vol 14 (4) ◽  
pp. 96-116
Author(s):  
Gamzat D. Ataev ◽  
Sergey B. Burkov
Keyword(s):  
Social Structure ◽  
Bronze Age ◽  
Local Population ◽  
Early Group ◽  
Southeast Europe ◽  
North Caucasus ◽  
Funeral Rite ◽  
The North ◽  
Middle Bronze Age ◽  
Cosmological Beliefs

The article is devoted to the study of ideological concepts and the social structure of the population of one of the archaeological formations of the North-Eastern Caucasus of the Middle Bronze Age - the Prisulak culture. The work is based on the analysis of burial and religious monuments, the study of which allows revealing various religious concepts and rituals of the cult nature of the local population of the Middle Bronze Age. Examination of the burial structures and the rite of the early group of burials of the burial mounds of the Prisulak district testifies to the diversity of the burial structures and the great diversity of the funerary rites. Ground pits, stone tombs, small stone boxes were revealed: with stretched, seated and crouched bones oriented in the east, southeast, south and south-west directions. In the funeral rite of the early group of burials, along with ancient and local elements, features characteristic of the tribes of the North Caucasus and the steppes of Southeast Europe are noted. A comprehensive study of the burial structures and rituals, as well as cult objects of the Prisulak culture during the Middle Bronze Age, made it possible to highlight many of the problems associated with ideological concepts and social organization of society, to find out the genesis of culture and the ethnocultural contacts of the local population with adjacent tribes. A study of the materials of the Prisulak monuments made it possible to get an idea of the spiritual culture of the population of the region in question: to reveal that the tribes of the Middle Sulak basin in the Middle Bronze Age had complex and diverse beliefs, among which ideas about the “soul”, “afterlife”, magical and protective practices, animal and nature cults, and other cosmological beliefs were of a great significance.

scholarly journals COULD THE PERSONS BURIED IN PEREPIATIKHA BARROW BE THE LORDS OF THE HILLFORD OF KHOTIV?

2019 ◽  
Vol 32 (3) ◽  
pp. 63-75
Author(s):  
E. A. Kravchenko
Keyword(s):  
Material Culture ◽  
Iron Age ◽  
Building Materials ◽  
Steppe Zone ◽  
Burial Mound ◽  
North Caucasus ◽  
North West ◽  
The North ◽  
Local Material ◽  
Bronze Mirrors

North-West side of Forrest-Steppe zone had no high activity in historical events of the beginning of Iron Age, so the material culture of sites of these territories have had no sharp chronological rappers. They took places in aristocratic complexes just with appearance of Scythian in Middle Dnieper region. The article deals with two brilliant sites dating to the Early Scythian time — hillford of Khotiv and Perepiatikha burial mound. How is traditional and innovative on these sits divided? The antiquities of the previous period in Central and Eastern Europe became a conservative feature in the local material culture. This is a way of building and building materials, bi-ritual burial ceremony, hand-made pottery, prestigious personal metal things of the Thracian-Illyrian type, bronze details of a traditional costume, metal and stone tools, stone dishes and crackers. Innovation is divided into several categories. The first is the technology of fortification, which was appeared in placement of defense from the cavalry, and not only from the archers, and the emergence of new types of arrows — so called Scythian, which in fact became a forced import. In other words, innovation in technology relates to the sphere of warfare. The second category is import. Early imports are associated with the antiquities of the North Caucasus, the Middle East and Asia Minor (Khotiv’s predator, griffins from Perepiatikha, bronze mirrors, geshire and paste beads), which can be called jewelry and toilet items on the whole, that is, luxury items. Late imports connected with Greek policies. These are amphorae — containers of wine or other products, willing fineware and cooking pottery, which in general can be called consumer goods. Both types of innovation are generally associated with adoption or inventing, as well as getting through trade of new things or technologies that are not associated with the massive migration of carriers of innovation features. At the same time, traditional features show that the ethnic characteristics of the population of the region are not unchanged at the time of being of both sits — hillfort of Khotiv and the funeral complex of Perepiatikha.

scholarly journals Analysis of the Mitochondrial Genome of a Novosvobodnaya Culture Representative using Next-Generation Sequencing and Its Relation to the Funnel Beaker Culture

Acta Naturae ◽  
2014 ◽  
Vol 6 (2) ◽  
pp. 31-35 ◽  
Author(s):  
A. V. Nedoluzhko ◽  
E. S. Boulygina ◽  
A. S. Sokolov ◽  
S. V. Tsygankova ◽  
N. M. Gruzdeva ◽  
...  
Keyword(s):  
Next Generation Sequencing ◽  
Material Culture ◽  
Bronze Age ◽  
Next Generation ◽  
North Caucasus ◽  
Mt Dna ◽  
Caucasus Region ◽  
The North ◽  
Illumina Gaiix ◽  
Generation Sequencing

The Novosvobodnaya culture is known as a Bronze Age archaeological culture in the North Caucasus region of Southern Russia. It dates back to the middle of the 4th millennium B.C. and seems to have occurred during the time of the Maikop culture. There are now two hypotheses about the emergence of the Novosvobodnaya culture. One hypothesis suggests that the Novosvobodnaya culture was a phase of the Maikop culture, whereas the other one classifies it as an independent event based on the material culture items found in graves. Comparison between Novosvobodnaya pottery and Funnelbeaker (TRB) pottery from Germany has allowed researchers to suggest that the Novosvobodnaya culture developed under the influence of Indo-European culture. Nevertheless, the origin of the Novosvobodnaya culture remains a matter of debate. We applied next-generation sequencing to study ~5000-year-old human remains from the Klady kurgan grave in Novosvobodnaya stanitsa (now the Republic of Adygea, Russia). A total of 58,771,105 reads were generated using Illumina GAIIx with a coverage depth of 13.4х over the mitochondrial (mt) DNA genome. The mtDNA haplogroup affiliation was determined as V7, suggesting a role of the TRB culture in the development of the Novosvobodnaya culture and supporting the model of sharing between Novosvobodnaya and early Indo-European cultures.

scholarly journals New materials of the Ancient Turkic Epoch on settlement of Vengerovo-2 (Baraba forest-steppe)

2018 ◽  
Vol 17 (5) ◽  
pp. 99-108
Author(s):  
V. I. Molodin ◽  
L. N. Mylnikova ◽  
M. S. Nesterova ◽  
E. S. Shvetsova
Keyword(s):  
Material Culture ◽  
Middle Age ◽  
Local Population ◽  
The Body ◽  
Forest Steppe ◽  
Type I ◽  
North West ◽  
Left Hand ◽  
The Right ◽  
Burial Rite

Purpose. Turkic peoples started to spread in the Baraba forest-steppe in the 8th century AD, bringing in their material culture and mixing with local population. At present, there have been recorded two settlements: Lozhka-4 and Sadovka in the Baraba forest-steppe. More commonly studied burial complexes include Chulym-2, Bolshie Luki-1, -3, Vladimirovka-3, Tretie Otdelenie-1, -2, Bazovo-1, Bazovo-2, Vengerovo-1, Vengerovo VII, Preobrazhenka-3, Sopka-2, Turunovka-3A, Hodunekovo, Aul-Koshkul, Oltary-1, Osintsevo-IV. Burial grounds are represented in three types: single mounds, groups of mounds and ground burials. We described the content of the ground burial found in 2016, which belongs to the Early Middle Age and was situated on the settlement of the Krotovo culture Vengerovo-2. Results. It was a single ground burial, located in the South-East – North-West direction. The skeleton was placed in an elongated position, arms along the body, the skull turned to the left and tilted to the shoulder. There was an iron knife in a poor condition near the diseased man’s left hand. There were found two horn buckles to the left of the sacrum and to the right of the lumbar spine. According to the classification by V. I. Molodin of the bone buckles of the Baraba forest-steppe, the full buckle can be referred to the type I, subtype 2, and it can be dated to the 7–8th centuries. By analogy with the buckles of the Srostkinskaya culture, the buckle from Vengerovo-2 is rectangular with a rounded frame, has a T-shape, and the slot for rolling the tongue is separated from the end of the slot isthmus. Such products were widely spread in the Middle Age cultures of Siberia and are dated in a broad range to the 8–10th centuries. The closest analogues to these items can be found in materials of the site Tartas-1, where burials of different times and cultures are represented, and which is situated near Vengerovo-2 settlement. Similar ground burials had been found at the Tartas-1 cemetery in 2008, 2009 and 2011. By the traits of their burial rite and inventory, they were referred to the ancient Turkic culture. Tartas-1 is an elite cemetery of the Turkic epoch on the territory of the Baraba forest-steppe as the site contained stuffed horses and a wide set of accessories such as weapons, jewelry, art objects and horse harness in its burials. There is another similar site, Turunovka-3A, where three shallow-dug soil graves were uncovered at the edge of the high shore terrace. The ancient graves of the Baraba burial ground Vengerovo-2 also do not include ceramic vessels. Conclusion. On the basis of the specific features of the burial rite and inventory, the burial on the site Vengerovo-2 is referred to a common type which was left by the population of the ancient Turkic culture of the Baraba.

Alans and Islam

2021 ◽  
pp. 36-43
Author(s):  
Alan A. Tuallagov
Keyword(s):  
Local Population ◽  
Region Of Interest ◽  
Traditional Religion ◽  
North Caucasus ◽  
Urban Centers ◽  
Archaeological Material ◽  
Funeral Rite ◽  
The North ◽  
Conversion To Islam ◽  
Muslim Communities

The article is devoted to the problem of manifestation of the influence of Islam in the Alanian monuments on the territory of the modern Republic of North Ossetia-Alania from the position of the possible acceptance of this religion by the Alans themselves. In general, in the North Caucasus, according to archaeological data, Muslim communities were represented in the pre-Mongol period. But for the region of interest to us, such evidence is not recorded. Individual artifacts presented in Alanian burials cannot serve as a basis for this. In the context of the funeral rites and other accompanying inventory recorded in them, one should assume the adherence of the buried and their community to their own traditional religion of the Alans. Therefore, one should reject the attempts of individual researchers to attribute the burials to Islamic ones. The spread of Islam among the multiethnic population of the North Caucasus during the period of its entry into the territory of the Golden Horde was repeatedly noted by specialists based on an analysis of archaeological material. This process was especially evident in urban centers. It was interrupted as a result of the end of foreign rule in the region. According to the researchers, some Alanian burials of the Zmeyskaya burial ground are associated with these processes. The direct influence of Islam in this area is also confirmed by other archaeological sites. As for the specific Alanian burials, the interpretation of the features of their funeral rite as purely Islamic raises certain doubts. Information from some written sources about the spread of Islam among the Alans of the North Caucasus also cannot be perceived unambiguously. It is possible that they were influenced by information about the conversion to Islam of a part of the Alans who left the region and settled in the capital’s center of the Golden Horde. Probably the transfer to the local population of ideas about its Islamization due to the fact of the adoption of Islam as a state religion.

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