scholarly journals Грузинская диаспора на Северном Кавказе: некоторые аспекты духовной культуры

2020 ◽  
pp. 188-198
Author(s):  
Борис Андреевич Синанов ◽  
Соловьева Любовь Тимофеевна
Keyword(s):  
The Caucasus ◽  
Folk Beliefs ◽  
Festive Culture ◽  
Holy Trinity ◽  
Folk Traditions ◽  
Spiritual Culture ◽  
Favorable Conditions ◽  
The Village ◽  
North Ossetia

В жизни грузинской диаспоры Северной Осетии в последние годы важным событием стал праздник Ломисоба. Он проводится в первую среду после дня Святой Троицы в окрестностях селения Балта, расположенного на Военно-грузинской дороге. Истоки этого праздника уходят в грузинский регион Мтиулети, где местные жители почитают св. Георгия Ломисского, именной праздник которого – Ломисоба – ежегодно проводится в селении Млета. Грузины Балты, как и жители соседних селений Чми и Нижний Ларс, сохраняют в быту немало народных традиций из сферы духовной культуры (народные верования, семейная и календарная обрядность); отчасти этому способствует сохранение постоянных контактов c сородичами из соседних районов Грузии. Праздники в большинстве полиэтничных регионов Кавказа, как правило, всегда создавали благоприятные условия для общения представителей не только разных народов, но и разных конфессий. Как свидетельствуют собранные материалы, эта особенность праздничной культуры сохраняется и в наши дни. In recent years, the Lomisoba holiday has become an important event in life of the Georgian diaspora in North Ossetia. It is held on the first Wednesday after the Holy Trinity (Troitsa) in the vicinity of the village Balta, located on the Georgian Military Highway. The origins of this holiday go to the Georgian region of Mtiuleti, where locals venerate St. George of Lomisy, whose personal holiday – Lomisoba – is held annually in the village Mleta. The Georgians of Balta, as well as the inhabitants of the neighboring villages Chmi and Nizhny Lars, maintain many folk traditions from the sphere of spiritual culture (folk beliefs, family and calendar rituals). This is partly due to the maintenance of constant contacts with relatives from neighboring regions of Georgia. As a rule, holidays in most of the multi-ethnic regions of the Caucasus have always created favorable conditions for communication between representatives not only of different peoples, but also of different confessions. According to the collected materials, this is still the case for the festive culture.

The Medieval Population of Mountainous Ingushetia According to Odontological Data

2019 ◽  
Vol 48 (4) ◽  
pp. 178-196
Author(s):  
Natalya A. Lejbova ◽  
Umalat B. Gadiev
Keyword(s):  
Morphological Traits ◽  
Dental Anthropology ◽  
Deep Roots ◽  
The Caucasus ◽  
New Material ◽  
The Republic ◽  
The Village ◽  
Medieval Population

Although population of the Caucasus has been studied in a rather detailed way, there are peoples whose anthropological portrait is still incomplete. Among them are the Ingush, one of the oldest autochthonous peoples of the Caucasus. This work presents new material on the dental anthropology of medieval Ingush, collected in 2017 during expeditions to the Jairakh and Sunzhen districts of the Republic of Ingushetia. In the Jairakh district, the investigations were carried out in the crypt complexes of the 15th–18th centuries – Targim, Agikal, Tsori, Salgi, and in Sunzhen region - in crypts near the village of Muzgan. The craniological series of medieval Ingush studied according to the dental anthropology program can be described as belonging to the western range of odontological complexes. Unlike most modern Caucasian groups, it does not belong to gracile forms, but rather to a maturized odontological variant, which has deep roots in the Caucasus. The results once again demonstrate a certain conservatism and stability of the dental system, which preserves morphological traits of ancestral groups longer than other anthropological systems.

scholarly journals The Local Festival of Kampos: A Fictional Narrative of Place, Space and Interiority

Interiority ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 21-40
Author(s):  
Maria Vidali
Keyword(s):  
Paul Ricoeur ◽  
The Public ◽  
Patron Saint ◽  
Architectural Space ◽  
Holy Trinity ◽  
Fictional Narrative ◽  
Farming Village ◽  
Village Life ◽  
The Village ◽  
The Church

This article is created out of the architectural space and narratives of village life. The narratives concern the interiority of life in Kampos, a farming village on the Greek Cycladic island of Tinos, on the day when the village celebrates the Holy Trinity, its patron saint. The village area on this festive day is depicted in the movement of the families from their houses to the church, the procession from the patron saint’s church to a smaller church through the main village street, and, finally, in the movement of the villagers back to speci!c houses. Through a series of spatial and social layers, the meaning of the communal table on the day of the festival, where food is shared, is reached. A series of negotiations create a different space, where the public, private and communal blend and reveal different layers of “interiority” through which this community is bounded and connected. In this article, I follow the revelation and discovery of truth through fiction, story or myth, as argued by the French philosopher Paul Ricoeur.

scholarly journals B.A. KALOEV ABOUT THE SCIENTIFIC CONTRIBUTION OF V.I. ABAYEV IN ETHNOGRAPHIC SCIENCE

Kavkaz-forum ◽  
2020 ◽  
Author(s):  
Л.К. ГОСТИЕВА
Keyword(s):  
Significant Contribution ◽  
Cultural Significance ◽  
Great Contribution ◽  
Research Topics ◽  
Scientific Contribution ◽  
The Caucasus ◽  
Spiritual Culture ◽  
Etymological Dictionary ◽  
Ethnic History ◽  
Areal Linguistics

В статье рассмотрен научный вклад В.И. Абаева в развитие этно­графической науки по данным Б.А. Калоева. Показана значимость теории субстрата, в разработке которой ученый принимал активное участие с 1920-х гг. Акцентировано внимание на заключении Абаева о том, что в этногенезе осетин превалировал иранский элемент, несмотря на силь­ную местную кавказскую среду, субстрат. В разрезе этой темы проана­лизированы выступления Абаева на конференциях по этногенезу балкар­цев и карачаевцев и осетин. Как значительный вклад в проблему этно­генеза оценена теория ареальной лингвистики исследователя. Изучены работы Абаева в области языка скифов. Выявлены скифо-сарматские черты в материальной и духовной культуре осетин. В качестве важней­шего этнографического источника рассмотрен «Историко-этимологи­ческий словарь осетинского языка» ученого. В нем дано объяснение исто­рико-культурного значения и происхождения многих вопросов общего кав­казоведения, касающихся этногенеза и этнической истории, предметов материальной и духовной культуры, фольклора, мифологии, религии и т. д. Сосредоточено внимание на том, что в словаре большое внимание уделено аланам и осетинским этническим группам. Показан большой вклад Абаева в разработку этноязыковых и этнокультурных контактов алан-осетин с соседними народами Кавказа. Указано на исследование уче­ным аланских элементов в языках и культуре балкарцев и карачаевцев, абхазов, сванов, мегрелов, чеченцев и ингушей. Отмечено влияние Абаева на выбор исследовательских тем Калоевым: этнографическое наследие В.Ф. Миллера, проблема венгерских алан (ясов) и др. Сделан вывод о значи­тельном научном вкладе Абаева в развитие этнографической науки. The article considers the scientific contribution of V. I. Abaev to the development of ethnographic science according to B. A. Kaloev. The importance of the theory of the substrate, in the development of which he took an active part the 1920s focused on the conclusion of V. I. Abaev that in the ethnogenesis of the Ossetians dominated Iranian element, despite strong local Caucasian environment, substrate. In the context of this topic, V. I. Abayev’s speeches at conferences on the ethnogenesis of the Balkars and Karachays and Ossetians are analyzed. V. I. Abaev’s theory of areal linguistics is evaluated as a Significant contribution to the problem of ethnogenesis. The works of V. I. Abaev in the field of the Scythian language are studied. Scythian-Sarmatian features in the material and spiritual culture of the Ossetians are revealed. V. I. Abayev’s «Historical and etymological dictionary of the Ossetian language» is considered as the most important ethnographic source. it explains the historical and cultural significance and origin of many issues of General Caucasian studies related to ethnogenesis and ethnic history, objects of material and spiritual culture, folklore, mythology, religion, etc. Attention is focused on the fact that the dictionary pays great attention to the Alans and Ossetian ethnic groups. V. I. Abayev’s great contribution to the development of ethno-linguistic and ethno-cultural contacts of the Alans- Ossetians with neighboring peoples of the Caucasus is shown. The author points to the study of Alan elements in the languages and culture of the Balkars and Karachays, Abkhazians, Svans, Megrels, Chechens and Ingush. The influence of V. I. Abaev on the choice of research topics by B. A. Kaloev is noted: the ethnographic heritage of V. F. Miller, the problem of the Hungarian Alans (Yas), and others. The conclusion is made about the significant scientific contribution of V. I. Abaev to the development of ethnographic science.

scholarly journals Gornja Studena village in the context of sustainable development

2007 ◽  
Vol 5 (2) ◽  
pp. 125-140
Author(s):  
Branko Turnsek
Keyword(s):  
Present Condition ◽  
Land Resources ◽  
Ski Resort ◽  
The Road ◽  
Tourist Destinations ◽  
Favorable Conditions ◽  
Spatial Resources ◽  
The Village ◽  
The City ◽  
Intensive Development

The paper analyzes the present condition of the sustainability elements at the level of a village, and then on the relevant representative sample of the households, according to the parameters defined in advance. By definition, such analysis of natural, economic, human and spatial resources provides the picture of the present status, but also defines the sustainability degree, and the capacities and potential directions of development. The obtained results and drawn conclusions served as a platform for the analysis of the future development and transformation of the village, the households, that is, the courtyards as they are spatial frame of a household and a central stage where these processes take place. Gornja Studena belongs to the group of spontaneously formed, sparse/dense hill villages. It was formed in the upper part of the Jelasnica valley, on the slopes of Suva planina mountain, under the Mosor peak, along the way leading from Nisa to Bojanine Vode, on the east and west side of Studenica stream, flowing through the middle of the village, parallel to the road. The nature has been, as always, both generous and miserly taking on one side and giving on the other. There are rich complexes of forests and pastures, and favorable conditions for livestock keeping, mild climate, as well as many other natural and environmental values in the village locality, the ski resort and other tourist destinations of Bojanine Vode, which are nearby, did not help the village development. It is situated on the periphery of the region, and it is one of the most distant villages from the city, far away from the main traffic routes (though it has not always been like this) with poor public utilities and infrastructure systems and structures, with an elderly population which is economically weak., of small land resources and unfavorable terrain configuration f or an intensive development of agriculture. It is impoverished in demographic terms and the remaining young population is mostly oriented towards the city. .

scholarly journals Epizootologic Potential of Certain Natural Foci Infections in Northeastern Armenia

2018 ◽  
Vol 10 (1) ◽  
Author(s):  
Arsen Manucharyan
Keyword(s):  
Aedes Albopictus ◽  
West Nile ◽  
Natural Foci ◽  
Favorable Conditions ◽  
The Village

ObjectiveThe objective of this study was to analyze the epizootic potential of four areas of Tavush Marz.IntroductionTavush Marz, in northeastern Armenia, occupies 9,1% of its territory. In recent years in this area either no surveys were conducted or they were incomplete. Tavush Marz is a tourism center as well as a border Marz with strategic importance. The presence of tularemia was first confirmed in 1949 in Noyemberyan. Natural foci of tularemia are located in forest zones where Sylvemus uralensis and its flea vectors are the source of infection.MethodsTavush Marz, in northeastern Armenia, occupies 9,1% of its territory. In recent years in this area either no surveys were conducted or they were incomplete. Tavush Marz is a tourism center as well as a border Marz with strategic importance. The presence of tularemia was first confirmed in 1949 in Noyemberyan. Natural foci of tularemia are located in forest zones where Sylvemus uralensis and its flea vectors are the source of infection.ResultsThe first detection of the Aedes albopictus species of Culicoidea subfamily in Armenia was on the border between Noyemberyan and Georgia in 2016; this is a vector of especially dangerous infections and arboviruses. The presence of the mosquito was confirmed in 2017 and it makes up 13.5% of the mosquitoes collected in the northeast. It is capable of transmitting the chikungunya, Dengue, and West Nile viruses. Since the end of 2015, we have recorded a significant increase in carriers and vectors, mainly S. uralensis, Microtus socialis, and ectoparasites specific to them. In October 2016 six cases of infection with tularemia were recorded in the village of Tsakhkavan in Tavush region and in Bagratashen Village of Noyemberyan region in 2017.ConclusionsAnalysis of the density of rodents and vectors, as well as their typical ectoparasites leads us to conclude that there are favorable conditions for the spread of not only tularemia but also other natural foci infections and that a comprehensive and regular epizootological survey is required to control this situation.

scholarly journals Trade Correspondence between Kumyk Feudal Lords with the Russian Military Administration in the Caucasus in the 1740’s–1760’s (Based on the Materials of the Central State Archive of the Republic of Dagestan)

2019 ◽  
Vol 21 (4) ◽  
pp. 881-889
Author(s):  
M.-P. B. Abdusalamov
Keyword(s):  
Local Population ◽  
State Archive ◽  
Central State ◽  
The Caucasus ◽  
Military Administration ◽  
The Republic ◽  
Russian Military ◽  
Favorable Conditions ◽  
Economic Ties ◽  
The City

The research was based on the documents of funds 339 "Campaign Office of Lieutenant General A. P. Devits" and 379 "Kizlyar commandant". The documents were obtained from the Central State Archive of the Republic of Dagestan. The paper focuses on the trade correspondence between Kumyk rulers with the Russian military authorities in the Caucasus in the 1740’s–1760’s. The documents of the Campaign Office of Lieutenant General A. P. Devits and the Kizlyar curfew archive illustrate that the trade and economic ties between the Kumyks and Russia grew quite intensive by the middle of the XVIII century. Most part of the material has never been studied before. Kumyk rulers were interested in trade with the city of Kizlyar, as well as other Russian cities. The subsistence economy of Kumykia could not fully provide for the growing domestic needs of the local population, e.g. industrial products. According to their letters to the Kizlyar commandants, the Kumyk rulers sought to create favorable conditions for the local merchants – savdagars – in order to protect them from highway robberies. The gradual integration of the Kumyk lands into the all-Russian market contributed to their economic growth and the development of the productive forces in the region. At the same time, the trade was mutually beneficial. The savdagars imported raw silk, madder, and cotton, which were important for the development of domestic Russian industry.

scholarly journals THE FLESH-HOOK FEATURING A SCENE OF FIST FIGHTING FROM A MAIKOP CULTURE DOLMEN NEAR THE VILLAGE OF TSARSKAYA IN THE NORTHWEST CAUCASUS

2018 ◽  
Author(s):  
В.А. Трифонов ◽  
Н.И. Шишлина ◽  
А.Ю. Лобода ◽  
В.А. Хвостиков
Keyword(s):  
Bronze Age ◽  
Comprehensive Analysis ◽  
Early Bronze Age ◽  
The Caucasus ◽  
Early Dynastic ◽  
Western Asia ◽  
The World ◽  
Temple Art ◽  
The Village ◽  
Portable Art

В статье приведены результаты всестороннего анализа уникального бронзового крюка с антропоморфными фигурками из дольмена эпохи ранней бронзы (прибл. 3200–2900 до н. э.) у ст. Царская (совр. Новосвободная) на Северо-Западном Кавказе. Установлено, что предмет отлит из мышьяковой бронзы по технологии утрачиваемой восковой модели, является крюком для вынимания мяса из котла и входит в набор церемониальной посуды для общественной трапезы. Изображения пары обнаженных мужчин, стоящих в боксерской стойке, представляют сцену ритуального поединка в присутствии или в честь божества, чьим атрибутом являются бычьи рога, на которых соперники стоят. Предмет в целом ассоциируется с темой погребального пира и погребальных игр. Вероятно, что сюжет и иконография изображений восходят к канонам храмового шумерского искусства раннединастического, а возможно, и более раннего времени. Адаптация этой темы в майкопской культурной среде объясняется ее принадлежностью к кругу культур самой северной периферии переднеазиатской цивилизации. Пара фигур, изображенная на крюке из Царской, является самым ранним образцом антропоморфной металлической мелкой пластики на Кавказе и, видимо, самым ранним в мире скульптурным изображением кулачного поединка. The paper reports on the results of comprehensive analysis of a unique bronze flesh-hook featuring anthropomorphic figures from an Early Bronze Age dolmen (ca. 3200–2900 BC) near the village of Tsarskaya (contemporary Novosvobodnaya) in the Northwest Caucasus (fig. 1). It was established that the flesh-hook was cast from arsenical bronze with the use of the lost wax method and was used to take meat out of a cauldron and, therefore, it entered a ceremonial table-ware set used in public feasts. The depicted pair of naked men in boxing stand (fig. 2; 3) represents a scene of ritual fight in the presence of or in honor of a deity whose attribute are bull horns (fig. 4), on which fighters are standing. As a whole, the item is associated with the theme of a funeral feast and funeral games. The narrative scene and iconography of the images are likely to have its roots in the canons of Sumerian temple art of the Early Dynastic period and, probably, even of the earlier time (fig. 5). The adaptation of this narrative to the Maikop cultural milieu is explained by its attribution to the circle of cultures located in the northernmost periphery of the Western Asia civilization. Two figures depicted on the Tsarskaya fleshhook represent the earliest example of anthropomorphic portable art in the Caucasus and the earliest sculptural image of fist fighting in the world.

scholarly journals Jinn sacrifice ritual in Ly Son island district - Quang Ngai

2015 ◽  
Vol 18 (2) ◽  
pp. 43-55
Author(s):  
Doai Duy Nguyen
Keyword(s):  
Sudden Death ◽  
Human Life ◽  
Spiritual Needs ◽  
Folk Beliefs ◽  
Happy Life ◽  
Ethical Education ◽  
Spiritual Culture ◽  
The Dead

Jinn sacrifice ritual is a type of folk beliefs. It does not only represent the opinions of Ly Son island district residents, Quang Ngai about worldview and outlook on life, but also contains the value of spiritual culture. At the same time, Jinn Sacrifice Ritual functions as ethical education of human life, as well as satisfying spiritual needs of individuals, families and communities. Jinn sacrifice ritual was common invocation used by residents in Ly Son island district, Quang Ngai for the dead in the process of clearance, of hamlet establishment, or for those suffering from sudden death. Jinn sacrifice ritual implementation reflects the islanders’ expectations for Jinn’s protection and support for a happy life safe and sound. Therefore, the Jinn sacrifice ritual in Ly Son island district is carried out not only in the Jinn Pagoga and in the All-Souls Temple in An Vinh commune, Nghia Pagoda in Thon Dong hamlet, Nghia Pagoda in An Hai commune, Nghia Pagoda in An Binh commune, but also in such many other places as Lady Palace in Tay small village, Vinh Hoa in Dong small village in An Vinh commune, Thien Y A Na Lady Palace in Trung Yen, Dong Thanh in Dong small village and So Hoi Dong in Dong Ho, An Hai commune, Vinh An Pagoda in An Vinh commune, etc.

scholarly journals Archeolinguistics

enadakultura ◽  
2021 ◽  
Author(s):  
Tamar Makharoblidze
Keyword(s):  
Interdisciplinary Studies ◽  
Cultural Backgrounds ◽  
The Caucasus ◽  
Comparative Linguistics ◽  
Cultural Traditions ◽  
The World ◽  
Historical Comparative ◽  
High Level ◽  
The Village ◽  
And Linguistics

Archeolinguistcs is a field of linguistic studies, which creates an ancient picture of the world. For instance: let’s talk about the ancient cultures such as Kura–Araxes (Kur–Araz). Archeological excavations in Georgia with the amazing findings of Kura–Araxes (Kur–Araz) Culture, that existed from about 4000 BC until about 2000 BC, and Shulaveri-Shomu Tepe Culture which preceded the Kura–Araxes Culture in this region or Colchian Culture 3000 BCE to 600 BCE, Trialeti Culture late 3rd and early 2nd millennium BC, Bedeni-Martkopi or Early Kurgan Culture before 2550 BC, and many others. The excavations showed that Kura–Araxes Culture and Shulaveri-Shomu Tepe Culture are remarkably wealthy. The economy was based on farming and livestock-raising (especially of cattle and sheep). They grew grain and orchard crops, and are known to have used implements to make flour. They raised cattle, sheep, goats, dogs, and in later phases, horses. They worked with copper, arsenic, silver, gold, tin, and bronze. These archeological cultures how a precocious metallurgical development, which strongly influenced surrounding regions. Viticulture and wine-making were widely practiced in this area from the earliest times. The word ‘vine’ in many languages worldwide comes from Georgian (‘ghvino’). The earliest evidence of domesticated grapes in the world has been found at Gadachrili Gora, near the village of Imiri, southeastern of Georgia; carbon-dating points to the date of about 6000 BC. Grape pips dating back to the V-IVth millennia B.C. were found in Shulaveri; others dating back to the IVth millennium B.C. were found in 'Shulaveri area' in Georgia. Kura-Araxes and Shulaveri-Shomu cultures developed gradually through a synthesis of several cultural traditions, including the ancient cultures of the Caucasus and nearby territories.Following the archeological vectors we can research the linguistic lexical bases of the transported things and/or customs and traditions, following the archeological path and revealing the historical faces for the worlds reconstructing them with the well-known methods of historical-comparative linguistics, and creating the archeolinguistic dictionaries. Of course the historical linguistics has already used its methods to reconstruct the words, but archeolinguistics will systemically follow the vectors viewing the wide lexicosemantic and cultural backgrounds, considering the artifacts as the units of the entire system. On the other hand, archeologists give the names to the things they find, but they never get any linguistic consultations or advices. ‘A cult item’ usually is named a thing with unknown functions - by the archeologists. The archeological vectors had been spread from this region to the south, west and north, transporting the cultural and household appliances. The migrated things had their names and functions. Of course the names migrated with these things as well. These migrated things have been adopted functionally and linguistically for the each case at the each location. The proposed theory states that linguistic vectors followed archeological ones. The challenge is to study these combined vectors, and the field can be called as ‘Archeological linguistics’ or ‘Archeolinguistcs’. Archeological linguistics will study the ancient linguistic picture of the world. Actually this will be the interdisciplinary studies, which will request the high level professionals in history-archeology and linguistics. The ancient word-roots can be revealed and the full lingvoculutral portrait can be restored for the each region around the globe.

Jan van Eyck at London in 1428

2021 ◽  
Vol 27 (2) ◽  
pp. 171-175
Author(s):  
Colin Richmond
Keyword(s):  
Holy Trinity ◽  
The Poor ◽  
The Village ◽  
Duke Of Burgundy ◽  
Local Detail

Abstract On the basis of reports that Jan van Eyck visited England (he was well traveled in the service of Philip the Good, duke of Burgundy), this essay speculates freely on what the diplomat and painter actually did in and around London for three weeks in 1428. The essay claims, for example, that van Eyck went to the village of Foots Cray to buy watercresses to use as models when painting greenery on the Ghent Altarpiece of the Mystic Lamb (which he completed in 1432). The recently erected gateway to the palace at Greenwich is said likewise to be the model for a towered gateway depicted on the altarpiece. After providing local detail about relevant parts of England in 1428, the essay closes with speculation (although the author writes, “The facts are known”) about the origin of a harp, of a purportedly Welsh variety, appearing on the altarpiece in the hands of an angel. The author argues that it was the instrument of an itinerant Breton musician whom van Eyck had heard in recital at the Poor Clares convent of the Holy Trinity at the Minories in Aldgate. The harpist subsequently murdered his Stepney landlady and was himself killed by enraged local housewives. Van Eyck is said to have purchased the man's harp when his worldly goods were posthumously sold.

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