scholarly journals SOME RESULTS OF THE STUDY OF THE EVOLUTION OF RELIGIOUS LANDSCAPE OF WESTERN SIBERIA AND NEIGHBORING REGIONS OF CENTRAL ASIA

2018 ◽  
pp. 26-36
Author(s):  
Petr K. Dashkovskiy ◽  
Keyword(s):  
Central Asia ◽  
Western Siberia ◽  
Religious Landscape

On Early Medieval Contacts of the Urals and Western Siberia with Central Asia: The Evidence of Ceramics

2021 ◽  
Vol 49 (1) ◽  
pp. 68-77
Author(s):  
N. P. Matveeva ◽  
Keyword(s):  
Central Asia ◽  
Western Siberia ◽  
The Urals ◽  
Early Medieval

Рассматривается керамика кушнаренковского типа с памятников Приуралья и бакальской культуры Западной Сибири IV-VIII вв. Она выделена исследователями в 60-х гг. ХХ в. как показатель крупных миграционных процессов, связанных с этногенезом мадьяр. Анализ форм, технологии производства и декора керамики данного типа позволил выявить импортные изделия и местные подражания посуде из Приаралья. В музейных коллекциях керамики из джетыасарских могильников Алтынасар-4, Бедаикасар-2, Косасар-2 и -3, Томпакасар обнаружены сосуды, относящиеся к бакальской культуре, а также образцы, по которым изготавливались подражания в лесостепной зоне. Учтен результат сравнительно-статистического анализа погребального обряда синхронных уральских и западно-сибирских культур, согласно которому специфические характеристики для погребений с кушнаренковскими сосудами не выявлены. Эти факты вместе с художественной утварью, монетами, престижными украшениями и поясной гарнитурой рассматриваются как свидетельства активной караванной торговли в урало-западносибирско-казахстанском регионе. Предлагается не расценивать кушнаренковский таксон в качестве археологической культуры, сохранить употребление термина «кушнаренковский» для типа керамики, считать эту керамику отражением субкультуры, обслуживавшей престижное потребление, и связывать с продукцией бродячих ремесленников или производством в торговых факториях.

On Early Medieval Contacts of the Urals and Western Siberia with Central Asia: The Evidence of Ceramics

2021 ◽  
Vol 49 (1) ◽  
pp. 68-77
Author(s):  
N. P. Matveeva
Keyword(s):  
Statistical Analysis ◽  
Central Asia ◽  
Western Siberia ◽  
Steppe Zone ◽  
Forest Steppe ◽  
The Urals ◽  
Early Medieval ◽  
Specific Culture ◽  
The 1960S ◽  
Burial Rite

The study focuses on the Kushnarenkovo-type ceramics from sites in the Cis-Urals and those from sites of the Bakalskaya culture in Western Siberia (300–800 AD). This type was first described in the 1960s as an indicator of major migrations relating to Magyar origins. The analysis of forms, technology, and decoration makes it possible to identify imported ware from local replicas of the Aral ceramics. Certain vessels from the Dzhetyasar cemeteries Altynasar-4, Bedaikasar-2, Kosasar-2 and -3, and Tompakasar, owned by museums, can be attributed to the Bakalskaya culture, whereas others were prototypes for replicas manufactured in the forest-steppe zone. The statistical analysis of the burial rite of contemporaneous Uralian and Western Siberian cultures reveals no features correlating with Kushnarenkovo vessels. These facts, along with the analysis of decorated utensils, coins, prestigious ornaments, and belt sets, evidence intense caravan trade between the Urals, Western Siberia, and Kazakhstan. Rather than an indicator of a specific culture, then, the Kushnarenkovo ceramics indicate a subculture of upper social strata, served by itinerant craftsmen or by manufacturers at trade factories.

scholarly journals Yarkovskoe 1 hillfort – monument of the XII–XIV centuries in the Tobolsk Irtysh River region

2020 ◽  
Vol 4 (34) ◽  
pp. 199-211
Author(s):  
Aleksander A. Adamov ◽  
◽  
Igor V. Balyunov ◽  
Keyword(s):  
Material Culture ◽  
Central Asia ◽  
Western Siberia ◽  
Local Population ◽  
The Urals ◽  
River Region ◽  
Archaeological Materials ◽  
Irtysh River ◽  
Main Component

Known archaeological sources indicate migration the groups of the Urals population into Western Siberia during the XII–XIV centuries. However, this process continues to be poorly studied, which can be partially corrected by referring to the archaeological materials of the Yarkovskoe 1 hillfort. Pre-revolutionary researchers knew this monument of Tobolsk Irtysh River region, but its excavations began relatively recently. The 2015 excavation revealed a significant number of individual finds from copper, bronze, silver and iron. Quite often fragments of ceramic dishes, bone and stone products were found. The closest analogies to the implement complex of the Yarkovskoe hillfort were found in the cis-Urals sites of the Rodanovo archaeological culture. The authors' assumption is confirmed by the findings of ornamented ceramics, crucible, bronze pendants, a silver ring, padlocks and a needle bar and other items. However, not all features of the material culture of the local population have direct analogies among the Rodanovo antiquities, which indicate that a synthesis of a number of cultures took place in the Tobolsk Irtysh region. Among the finds, one can distinguish both things of clearly Siberian origin and those brought from the territory of the Volga and Central Asia. The authors distinguish that the main component of the population of the Yarkovskoe 1 hillfort were the Rodanovo culture population who came from beyond the Urals. The Rodanovo people who arrived from the trans-Urals, as they moved to the lower reaches of the Tobol could include foreign cultures, including the Yudino culture, as well as the local Kintusovskoye culture components.

Three Silver Dishes from Yugra

2021 ◽  
Vol 49 (1) ◽  
pp. 60-67
Author(s):  
N. V. Fedorova ◽  
A. V. Baulo
Keyword(s):  
Central Asia ◽  
Western Siberia ◽  
Distribution Area ◽  
Second Stage ◽  
Eastern Iran ◽  
The One ◽  
Khanty Mansi Autonomous

We introduce medieval silver dishes found near Peregrebnoye, Oktyabrsky District, Khanty-Mansi Autonomous Okrug–Yugra, Western Siberia. In our opinion, they are associated with the Peregrebnoye I fortified site, dating to the late first to early second millennia AD. They may also have belonged to an Ob Ugric sanctuary. A chronological and cultural attribution of the dishes is proposed. The dish likely representing an ibex is considered to be Sogdian, belonging to the second stage of School A, according to B.I. Marshak. It has several parallels among the medieval silver vessels from the Kama basin. The tripod dish, showing a lion clawing a deer against a background decorated with a circular stamp, is either Sogdian or eastern Iranian, dating to late 8th to 10th centuries. The one representing a king riding a horse and accompanied by two warriors is a somewhat simplified replica of Sasanian prototypes, and could have been manufactured in one of the trade centers of eastern Iran or Central Asia no earlier than the 8th century—likely in the 9th–10th centuries. The Peregrebnoye finds are analyzed with reference to the 8th–10th century Sogdian and eastern Iranian silver vessels from the Lower Ob region. Their distribution area includes the Severnaya Sosva and Synya Rivers, and the vicinity of Berezovo.

Nation, Religion, and Theology: What Do We Mean When We Say “Being Kyrgyz Means Being Muslim?”

2018 ◽  
Vol 5 (3) ◽  
pp. 191-212
Author(s):  
Vincent M. Artman
Keyword(s):  
National Identity ◽  
Comparative Analysis ◽  
Central Asia ◽  
Religion And Theology ◽  
The Relationship ◽  
Religious Landscape

Scholars of Central Asia often view religion and ethno-national identity as being linked: “to be Kyrgyz (or Uzbek, Kazakh, etc.) is to be Muslim.” The specific ways in which the relationship between ethno-national identity and religion is constructed and understood, however, have not been adequately researched. “Being Muslim” is not merely an ethnic marker: it can imply a range of different, perhaps even competing, theologies with different relationships to national identity. Drawing on fieldwork conducted in Kyrgyzstan in 2014, this article investigates the question of what it means to be Kyrgyz and to be Muslim by undertaking a comparative analysis of two Islamic discourses: Kyrgyz ethno-national traditionalism and the normative Maturidi Hanafism promoted by the Kyrgyz state and the religious authorities. What emerges is a portrait of a complex and variegated religious landscape, one in which the meaning of being Kyrgyz and Muslim is continually questioned and renegotiated.

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