ABOUT ZOOMORPHIC SCEPTRES AND THE FINAL STAGES OF THE VARNA, KODJADERMEN–GUMELNITA–KARANOVO VI, AND KRIVODOL–SALCUTA CULTURES OF THE LATE ENEOLITHIC / ЗА ЗООМОРФНИТЕ СКИПТРИ И ПОСЛЕДНИТЕ ЕТАПИ НА КЪСНОЕНЕОЛИТНИТЕ КУЛТУРИ ВАРНА, КОДЖАДЕРМЕН– ГУМЕЛНИЦА–КАРАНОВО VI И КРИВОДОЛ–СЪЛКУЦА (original) (raw)
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Acta musei Varnaensis, 2008
ACTA MUSEI VARNAENSIS VI 5 На 14 май 2004 г. във Варненския археологически музей се проведе кръгла маса на тема "Варненският халколитен некропол и проблемите на праисторията на Югоизточна Европа". Това събиране бе посветено на паметта на Иван Иванов и на него бе поканен тесен кръг европейски праисторици, познавали и работили с покойния ни колега. В настоящия сборник искахме да съберем материалите, които всеки от участниците представи на обсъждането. За съжаление, по технически причини отпечатването на тома доста се забави. Някои от авторите предпочетоха да публикуват статиите си в други издания, на втори се наложи да преработват основно съобщенията си поради нови резултати и проучвания. Разбрали за инициативата, други колеги също изпратиха свои материали. Затова и в книгата фигурират автори и теми, които не бяха представени на кръглата маса, а някои интересни изследвания, които бяха изнесени през 2004 г., липсват.
The article is based on the materials of the Troitskaya site and devoted to the problem of the final stage of the Kokorevo archeological culture in the Middle Yenisei basin, Archaeological research of the Troitskaya site located in the northern part of Krasnoyarsk reservoir, allowed to substantiate the Early Holocene age as the upper chronological border of the Kokorevo culture. The Troitskaya site locates in the northern part of Krasnoyarsk reservoir on the right bank 90 km south to the Krasnoyarsk Dam. The 190 site was discovered by N.F. Lisitsin (the Pashkin Kluch) in 1990. The stratigraphic section (the depth is 5.7 m) and the exploring excavation (9 m2) that helped to reveal the edge of the site were made in the cliff. The cultural layer was explored within the upper pale-yellow colored sandy clay loam (at a depth of 0.5–0.8 m). During the cleaning of the cultural layer there were found at least 861 stone artifacts, 285 bones fossils. There is a bone from the cultural layer that was dated to 9851±109 years ago (NSK/UGAMS), which completely corresponds to the stratigraphic position of the other artifacts. The number of the collected stone inventory items is 7083, including at least 300 tools and cores. Identical inventory of the site (microcores, burins, end-scrapers, chisel-like tools and specific items with a wide sharp edge) confirms that the archaeological materials of the cultural layer from the coastal shallow refers to the same archaeological complex. The authors believe, the prevalence of blade industry, methods of primary flaking, large cores made on the Yenisei pebbles, proportionate wedge-shaped cores, tool sets, etc. point out that the Troitskaya site belongs to the Kokorevo culture. At the same time, the Troitskaya site has some distinctive features: 1. A minimal number of points and endscrapers on blades; 2. A significant number of pieces, chisel-like tools and drillings; 3. Microcores prevail over large tools, which proves a gradual increase of the composite tool technology influence. It is supposed that these features characterize the specific development of the Kokorevo culture during the Early Holocene period. Based on excavations on the site Buza II, the authors conclude that the Kokorevo culture exists in the period of Early Holocene, and evidently is the basis for the Yenisei Epipaleolithic.
Приведены результаты сравнения керамических комплексов красноозерской культуры Приишимья и Прииртышья. Рассмотрены локальные особенности динамики краснооозерской культуры каждого из регионов. Приишимье, Приртышье, переходное время от бронзы к железу, красноозерская культура, керамика. The article quotes comparative results of the Krasnoozerka culture pottery complexes from the Low Ishim and Low Irtysh basins. Subject to consideration being local distinctions regarding dynamics of the Krasnoozerka culture in each of the regions. Low Ishim basin, Low Irtysh basin, transitional time from Bronze age to Iron аge, the Krasnoozerka culture, pottery.
The paper publishes materials of a spectacular assemblage – cenotaph of the East Manych Catacomb culture (the second half of the 3 rd mill. BC taking into account calibrated radiocarbon dates) from Khar Zukha I cemetery in Kalmykia. Characteristics of the quasi-grave construction and the composition of the artifacts found inside are analyzed in comparison with a standard burial rite typical of burial sites of this culture. The authors believe that the Khar Zukha I cenotaph shows traces of sacrifices, which were, most likely, performed not to worship ancestors (or at least to worship not only ancestors) but to a deity or gods, the links with which were established during the funeral and memorial rite. В статье публикуются материалы яркого комплекса – кенотафа восточно-манычской катакомбной культуры (вторая половина III тысячелетия до н. э. с учетом калиброванных радиоуглеродных дат) из могильника хар зуха I в Калмыкии. Особенности квазимогильного сооружения и состав содержавшихся в нем артефактов анализируются в сравнении с характерной для погребальных памятников этой культуры «обрядовой нормой». По мнению авторов, в кенотафе из Хар Зуха I представлены следы жертвоприносительных действий, совершавшихся, скорее всего, в адрес не предков (или, по крайней мере, не только предков), но божества или богов, связь с которыми устанавливалась в рамках погребально-поминального ритуала.
VENEDS TRIBES OF THE LATE ZARUBYNTSI CULTURE OF UPPER DNIEPER IN THE 2 ND -5 TH CENTURIES CE
стаття в журналі "Українознавство", 2023
Гнізда поселень були покладені в основу досліджень родоплемінної структури слов’ян (неврів, скіфів-орачів, скіфів-землеробів і венедів зарубинецької культури) VІІ ст. до н. е. – ІІ ст. н. е., які надруковані в журналі «Українознавство» (2022, № 2–4). Картографування гнізд поселень на сучасних картах дає можливість порівняти в часі зміни у розташуванні названих слов’янських племен, що фактично й пропонує новий метод соціокультурної антропології – метод родоплемінної географії етногенезу слов’ян-українців. Цей метод сприяє виявленню характерних рис соціального, культурного та економічного життя родів і племен слов’ян у ланцюгу епох за допомогою різних галузей науки: археології, етнографії, лінгвістики, антропології, а також фольклору, вірувань, права, ремесла, технологій та ін. А основне – цей метод дає змогу відійти від етнічно не визначених «носіїв археологічних культур», які є пережитком радянської археології та заважають вивчати давню історію родів і народів, що населяли територію Східної Європи від часів палеоліту. Під час сучасної війни хлібороби-українці, для росіян «малороси», дуже енергійно звільняються від обіймів кочівників, скотарів-«великоросів». Уже відійшла в минуле штучно створена єдність російського, білоруського та українського народів. Разом з тим у світі постійно зростає інтерес до давньої історії українського народу, яка захована в археологічних пам’ятках та їх інтерпретаціях. Нашу увагу привертає повідомлення Йордана про різні етноніми венедів (ім’я, яким називали ранніх слов’ян), за яким венеди діляться на окремі племена, що мають назви за родами або місцями проживання. Це повідомлення підтверджується у статті. На основі досліджень археологів (значною мірою зводу пам’яток Л. Поболя, який включає 517 пізньозарубинецьких поселень) нами на карті Білорусі локалізовано 50 гнізд поселень слов’ян-венедів ІІ–V ст. н. е. (Рис. 1). Встановлено, що племена історичних слов’ян-венедів пізнього етапу зарубинецької культури займали ту ж територію Верхнього Дніпра, на якій жили 36 племен зарубинецької культури раннього етапу ІІІ ст. до н. е. – ІІ ст. н. е. (Українознавство. 2022. № 4. Рис. 14). Отже, є підстави висловити думку, що північно-західна частина венедів пізньозарубинецької культури – предків нинішніх білорусів – протягом тисячоліть жила з предками українців на тій самій території, тобто вони мають спільну історію. А річка Прип’ять багато віків ці народи не розділяла, а єднала. Ключові слова: слов’яни; венеди; пізньозарубинецька археологічна культура; рід; плем’я; гнізда поселень; картографія; Україна; Білорусь. VENEDS TRIBES OF THE LATE ZARUBYNTSI CULTURE OF UPPER DNIEPER IN THE 2ND–5TH CENTURIES CE Annotation. Nests of settlements were the basis of the research on family and tribal structure of the Slavs (Nevrs, Scythians-ploughmen, Scythians-farmers, and Veneds of the Zarubyntsi culture) of the 7th century BCE – 2nd century CE, which was published in the Ukrainoznavstvo journal (2022, № 2–4). Mapping the nests of settlements on modern maps makes it possible to compare the changes in the location of the named Slavic tribes over time, which in fact offers a new method of sociocultural anthropology – the method of family-tribe geography of the Slavs–Ukrainians ethnogenesis. This method permits to detect the characteristic features of the social, cultural, and economic life of the clans and tribes of the Slavs in the chain of epochs with the help of various branches of science: archaeology, ethnography, linguistics, anthropology, as well as folklore, beliefs, law, crafts, and technologies. And the main thing is that this method allows you to move away from ethnically undefined "carriers of archaeological cultures", which are a relic of Soviet archaeology and do not allow studying the ancient history of families and peoples that inhabited the territory of Eastern Europe since the Palaeolithic. During the modern war, Ukrainians-farmers, for the russians "Little Russians", are very energetically freeing themselves from the arms of nomads, herdsmen, "Great Russians". The artificially created unity of russian, Belarusian, and Ukrainian has already faded into the past. At the same time, interest in the ancient history of the Ukrainian people, which is hidden in archaeological sites and their interpretations, is constantly growing in the world. Our attention is drawn to Jordan's message about the various ethnonyms of the Veneds (the name by which the early Slavs were called), according to which the Veneds are divided into separate tribes that have names according to their families or places of residence. This message is confirmed in this article. Based on the research of archaeologists (largely based on L. Pobol's collection of monuments, which includes 517 late Zarubyntsi settlements), we have localised 50 nests settlements of Slavs-Veneds of the 2nd–5th centuries CE on the map of Belarus. (Fig. 1). It has been established that the tribes of the historical Slavs-Veneds of the late stage of the Zarubyntsi culture occupied the same territory of the Upper Dnipro where 36 tribes of the Zarubyntsi culture of the early stage of the 3rd century BCE lived – the 2nd century CE ("Ukrainian Studies," 2022, № 4, Fig. 14). So, there are reasons to express the opinion that the north-western part of the Veneds of the late Zarubyntsi culture – the ancestors of the current Belarusians – lived with the ancestors of the Ukrainians on the same territory for thousands of years, that is, they have a common history. And the Pripyat River did not divide our nations but united them for many centuries. Key words: Slavs; Veneds; Late Zarubyntsi archaeological culture; family; tribe; nests of settlements; cartography; Ukraine; Belarus.
The continuity of a number of the traditions which are going back to a funeral ceremony of Middle Sarmatiаn culture is observed in the burial grounds of Caspian Dagestan dating back to the second half of the 2nd - first half of the 5th centuries. The signs of this culture are gradually transformed in these traditions. It was complicated by the influences of traditions of Late Sarmatian culture (orientation of some corpses); the traditions of early Sarmatian population are more significant: catacombs of type II, narrow pits and loculuses, the western orientation of the corpse. The author highlights the major importance of the results of contacts between the descendants of the Middle Sarmatiаn culture and the population of Alan North Caucasus culture, manifested in the spread of the catacombs of type I and the formation of the catacombs of type IV under their influence. At the same time there is a sharp decrease in the proportion of burials in narrow rectangular pits and the disappearance of the diagonal position of corpses (middle 3rd-4th Centuries A.D.), that leads to the formation of a ritual complex, fixed in Lvovsky cemeteries. This complex was moved from its native territory of the Terek-Sulak interfluve to the Southern Dagestan in the 1st half - the middle of the 4th century A.D., where it was preserved until the 1st half - the middle of the 5th century A.D. This completes the process of development of the Middle Sarmatian ritual complex in the region which absorbed a number of traditions of Early Sarmatian time. The complex existed in relative isolation from the late cultural Sarmatian influences, but it was affected by bearers of Alan culture. Considering also that formation of Alan culture passed on the basis of culture of the population of the region in the 2nd century B.C. - 1st century A.D. under the influence of a middle Sarmatian migratory impulse, the author assumes that carriers of the Middle Sarmatian traditions with the assistance of the population of plains of the central and East regions of the North Caucasus of early Sarmatian time played the defining role in cultural and historical processes of the 1st half of 1st millennium A.D. in this territory.