DATING OF BURIAL GROUNDS OF THE XIONGNU ERA ALA-TEY 1 AND TEREZIN IN TUVA

Статья посвящена вопросам датировки могильников эпохи хунну Ала - Тей 1 и Терезин в Туве. В ходе раскопок получен значительный материал, включая непотревоженные захоронения с разнообразным погребальным обрядом и богатым инвентарём. Помимо широко распространённых в это время баночных керамических сосудов, железных ножей, шильев и других бытовых предметов, здесь найдены многочисленные, в том числе уникальные образцы декоративно - прикладного искусства древних кочевников - большие ажурные пряжки с зооморфным или геометрическим орнаментом, инкрустированные и гравированные пряжки - пластины из сибирского гагата, китайские бронзовые зеркала и монеты у - шу, хуннские вазовидные сосуды и пр. Для некоторых погребений получены радиоуглеродные даты. Исходя из анализа погребального инвентаря и результатов радиоуглеродного датирования, время существования этих могильников можно отнести ко 2 - 1 вв. до н. э. The article is devoted to the dating of burial grounds of the Xiongnu Epoch Ala - Tey 1 and Terezin in Tuva. During the excavations, signifi cant material was obtained, including undisturbed burials with a variety of funeral rites and rich inventory. In addition to the widely used ceramic vessels, iron knives, awls and other household items, archaeologists found here numerous and unique samples of ancient nomads’ decorative and applied art - big openwork buckles with zoomorphic or geometric ornaments, inlaid and engraved buckles - plates made of Siberian jet coal, Chinese bronze mirrors and Wu - shu coins, Xiongnu vase - shaped vessels, etc. Radiocarbon dates were defi ned for some burials. Based on the analysis of the burial inventory and the results of radiocarbon dating, the time of existence of these burial grounds can be related to the 2nd - 1st centuries BC.

Mourning in Sparta (Plu., Lyc. 27.1-4)

With relation to the requirements established by the Spartan Lycurgus on funeral rites, the plutarchean biography mentions two exceptions (one man and one woman) from the rule requiring anonymous burials. The manuscripts’ paradosis has been suspected and corrected from the 16th century onwards: in the last two centuries the conjecture λεχοῦς, proposed by Latte and printed by Ziegler in the text of his Teubner edition, has been generally accepted. In this paper the reasons in support of this conjecture are rediscussed, and the possibility of retaining the manuscripts’ text is advanced on the basis of the Lacedaemonian traditions attested by the sources.

Individual and calendar funeral and manistic rites in the Hutsul region

Based on ethnographic notes of the late XIX – early XX centuries, as well as modern author's field data collected in the Hutsul region, various individual (thirds, ninths, forties, anniversaries) and calendar (Christmas and New Year, Easter periods and «wonderful») are considered Saturdays) funeral services, common among locals. In this investigation, funeral rites are analyzed through the prism of action, agency, subject and motivational and semantic components. The study found that most Hutsul funeral services are based on a pious attitude towards the dead, as well as ancient manistic motivations. Most of the funeral rites and beliefs preserved among the inhabitants of the Hutsul region are marked by syncretism and reduction, as during their existence they absorbed both archaic and later Christian or modern components. A significant number of the funeral services considered are connected with the Christian-church tradition, which is reflected in the organization of funeral services, appropriate meals, readings of the Psalms. At the same time, among the Hutsuls there are ancient funeral rites, which include collective treats of symbolic cereals, feasts on the graves, as well as the gift of a certain sacrifice «for the soul» of the dead. Consideration of the many beliefs and rites associated with manistic endowments has shown that such practices are based on the reception of agents involved in the rite by symbolic representatives of the dead on earth, while the very procedure of endowing a particular object involves its mediation to the afterlife as a victim. In this context, the status of assimilation to the dead is given to the poor, widows, widowers, the elderly and children. An important element of Hutsul funeral rites are also other manistic rites, among which stand out «calling», «feeding», «drinking», «warming» souls. In general, these rites are an important feature of the cult of ancestors, as they perform a clear gilastic function: they are designed to honor and appease deceased relatives, so that they are the patrons of their descendants during the economic and production year.Key words: Hutsul region, Hutsuls, dead, funeral rites, manistic motives

Historical Necropolises of Tsarevokokshaysk According to Archaeological Data

The article considers such type of archaeological monuments of Tsarevokokshaysk as historical necropolises. On the territory of the city, the Voskresenski, Entry into Jerusalem, Tikhvin and Troitski historical necropolises have been archaeologically studied. These archaeological sites cover the period from the foundation of the Tsarev town on Kokshaga River to the beginning of the 20th century and they are the burial place of both residents of the town and the surrounding villages. Brief information about historical necropolises, their localization, dating, a brief description of the main features of monuments, funeral rites and inventory are presented.

Application of Inculturation Criteria in Studies on the Indigenous Nature of the Church in Nubia

This article is an attempt to define the relationship between Christianity in Nubia and the local cultures of the Nubian kingdoms of Nobadia and Makuria from the 6th to the beginning of the 16th century, using the inculturation criteria theory associated with the actualization of the Church within a particular culture in light of archaeological research. The mission of the Church must be realized within a specific community of the people of God as well as in its administrative structure and the local hierarchy. The Church’s task is to accomplish its sanctifying, prophetic and teaching mission, which is accomplished through the proclamation of the Gospel, the celebration of sacraments, funeral rites, and teaching of prayer practices. Due to lack of adequate resources, this Church’s prophetic task was omitted. The Church, as archaeological research shows, also contributed to social life and the development of the material culture of the inhabitants of the Middle Nile Valley.

COVID-19 pandemic preventive guidelines and protocols: How does this affect the Yoruba funeral rites in Nigeria

Funeral rites are significant instrument used in expressing, reaffirming and reinforcing life after death among the Yoruba’ and its not just limited to burying the dead but involves a series of rituals that are performed prior to and after the burial depending on the circumstances that surrounds the death of the deceased, the religious affiliation and the community which the deceased belonged. This is usually marked by some form of celebration especially when the deceased is said to have lived a fulfilled life and died at a ripe old age. However, with the unprecedented COVID-19 pandemic and subsequent preventive guidelines and protocols outlined by the World Health Organization that are expected to be implemented by various governments all over the world including Nigeria, there are indications that the funeral rites may have been altered. This study therefore examined the effects of the COVID-19 pandemic preventive guidelines and protocols on the Yoruba funeral rites. In order to substantiate some of the claims presented in the study, primary data was obtained through in-depth interview from twenty (20) participants while participants were recruited through snow ball sampling method. Data retrieved was analyzed using the qualitative data analysis program ATLAS.ti version 8. Findings from the study revealed that the COVID-19 pandemic preventive guidelines and protocols affects the Yoruba funeral rites in the areas of grieving and mourning, preparation for burial, funeral service and burial as well as burial ceremony.

FURTHER THOUGHTS ON THE FUNERAL RITE OF ROMENSKA CULTURE

The study of the funeral rite of the Eastern Slavs and the dynamics of its development is important for the clarification of the religious, state-creating, ethno-cultural and social processes of the Old Rus formation. In the paper the author makes a new attempt of the comprehensive analysis of the burial sites of chronicle Severians who are identified with the bearers of Romenska archaeological culture. For this purpose, the most complete and reliable catalogue of these sites included 142 items has been created. Statistical calculations show at the main part of the Dnieper Left Bank in the 9th—10th centuries the dominance of cremation rites away from the burial, placing the urn in the upper levels of the mound. Burials of this type are at least 82 % of Romenska culture cremations. They are reflected in literary sources. Burials at the level of the horizon and in small holes should be considered only as a few deviations from the classical Romenski rite. Burials of these types are characterized by such specific elements as circular wooden fences and ritual hearths, and most of them do not contain the urns. Differences in the funeral rites of the Dnieper Left Bank can be explained by the reasons of both ethnographic and chronological nature. In the second half of the 10th century in the Severians area a few cremations are recorded at the places of burial. No Romenska culture pottery or ornaments were found in any of these complexes: they all contained exclusively the Old Rus materials. There is no doubt that the rite of cremation at the place was brought to the Dnieper Left Bank by settlers from the Middle Dnieper together with the establishment of the Kyiv Princes power. Radical changes in the Romenski funeral rite occur in the late 10th — early 11th centuries. The rite of inhumation at the level of the horizon becomes dominant, less often in the mound pits. Although a number of scholars link these changes to the socio-economic changes in society the author considers it possible to explain them only by the total Christianization of the newly acquired territories by Kyiv. It is likely that the cremation of the dead was strictly forbidden by the church.

Christian Influence in the Bau-Jagoi Bidayuh Traditional Funeral Customs

The arrival of Christianity in the 19th century has greatly affected the traditional beliefs and customs of the Bidayuh in Sarawak, Malaysia. One of the rituals affected is that relating to funeral customs. This paper focuses on the influence of Christianity and modern lifestyle on the traditional Bidayuh funeral rites in this 21st century. The data were gathered from two funerals of traditional Bidayuh in Kampong Duyoh and Suba Baru of the Jagoi area; in Bau district. Traditional Bidayuh funeral customs are heavily influenced by their animistic beliefs and pagan/traditional rituals. Typical to any of the traditional funeral amongst the indigenous tribes of Borneo, a Bidayuh funeral is advised by a traditional priest. It is also a common trait to see it as a communal event where the whole village is involved during the wake and the funeral procession. With the conversion of most Bidayuh into Christianity, the traditional Bidayuh funeral and rites have been a rarity and exclusive only to those pagan Bidayuh. Younger generations are not exposed to the rites and tradition as funerals are in accordance to the Christian rituals. Even with the last remaining pagan Bidayuh, Christian influence could be seen in the traditional Bidayuh funeral rites and rituals.