КУРГАН 24 МОГИЛЬНИКА АЛЕБАСТРОВО I И ПРОБЛЕМА ПРЕЕМСТВЕННОСТИ МЕЖДУ КУЛЬТУРАМИ РАННИХ КОЧЕВНИКОВ ЮЖНОГО ПРИУРАЛЬЯ VI–IV И III–I вв. ДО НАШЕЙ ЭРЫ (original) (raw)
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The article is devoted the publication and the analysis of import samples of ceramics (red-clay potter's and modelled), occurring of Shipovsky burial ground barrow cemetery and the Shipovsky site of ancient town, located in forest-steppe of Southern Priuralja. Prominent features of the considered complex are allowd to consider that it is corresponds completely of ceramic traditions of Khoresm of the Earlyer-Antique time (IV-III centuries BC). The occurrence in forest-steppe Priuralja of separate samples khoresm's table, smart and ritual ware is occurred through intermediary of nomads Prohorovs cultures with which the population of cara-abyz culture had very much close connections.
OF THE NATIONAL ACADEMY OF SCIENCES OF THE REPUBLIC OF KAZAKHSTAN SERIES OF SOCIAL AND HUMAN SCIENCES, 2017
В статье приводятся данные по доступным для автора (главным образом, полученным им же в ходе иссле ований) ориентировкам средневековых мусульманских культовых сооружений Южного Казахстана. Приводятся примеры интерпретации и обобщенные выводы по ориентировкам мечетей, исследованным в последнее время в разных странах, относящиеся к различным этапам развития традиции зодчества ислама, поскольку именно в последнее время на Западе произошел всплеск интереса (главным образом у мусульманских ученых). Статья является продолжением работы, опубликованной ранее по доисламским ориентировкам сооружений Среднего Востока. Прослеживается взаимообусловленность древ- них и средневековых ориентировок культовых сооружений как чисто внешняя, так и более глубинная. В одни периоды ориентировка на кыблу соблюдалась практически безукоризненно, в другие наблюдались определенные отходы от этой традиции. Однако вопросы становления традиции ориентировки на Мекку по- прежнему часто становятся предметом дискуссий. Ключевые слова: кыбла, михраб, культовая ориентировка, склонение, мечеть, ханака, мавзолей, Мекка, Иерусалим.
The article deals with issues related to the nomads in the process of formation and development of the Volga Bulgaria state. The author believes that little attention has been paid to this topic in historiography. This was due to the fact that the Volga Bulgars were considered to have been farmers. The early part of their history, connected with the nomadic way of life, was completed by the 10th century, therefore in the future they practically did not contact with the nomads. The analysis of archaeological data allows us to consider that in the 9th – early 13th century the Volga Bulgars were related with neighboring nomadic tribes. They were the Guz, Pechenegs and Kypchaks. There are artifacts characteristic of those peoples. Especially distinguished are the finds of pendants made of lapis lazuli, characteristic of the Kypchaks. With the nomads, the distribution of certain types of metal mirrors, details of horse equipment and, probably, armament is also associated with the Bulgars. The author hypothesized that a number of graves without items oriented to the West, could not only be Muslim, but also belong to the nomads who lived in the Volga Bulgaria. In the period of the Golden Horde, a lot of nomads lived in the territory of the Volga Bulgaria region. There are remains of necropolises, a characteristic set of artifacts and reports of Russian chronicles.
Лучевые височные кольца - этнокультурный индикатор радимичей, северян, вятичей. Их происхождение сначала связывали с исламским Востоком и Ираном Сасанидов, затем с Великой Моравией, заимствовавшей технику у Византии. Постулируется поэтапный генезис восточнославянских колец под влиянием болгаро-византийского ювелирного дела до середины IX в., а затем украшений эмирата Саминидов в Средней Азии. В Таджикистане и Самарканде до сих пор бытуют семилучевые височные кольца в технике филиграни. Славянские украшения проще: отлиты в технике ложной зерни. Мост меж славяно-византийским и ирано-мусульманским миром - алано-болгарская салтовская культура Хазарского Каганата, Дунайская и Волжская Болгария, влиявшие на потестарные элиты славян. Дуальное происхождение лучевых височных колец иллюстрирует гетерогенность русской культуры. Between Moravia and Maverannahr: on the origin of radial temple rings and the heterogeneity of Russian culture Shinakov E.A., Chubur A.A. Radial temple rings are ethnocultural indicator of Radimichi, Severyane and Vyatichi. Their origin was associated with the Islamic East and the Sassanid`s Iran, then with the Great Moravia which took Byzantium technique. The phased genesis of the East Slavic rings under the influence of the Bulgarian-Byzantine jewelry until the middle of the 9th century, then the adornments of the Emirate of the Saminids in Central Asia is postulated. In Tajikistan and Samarkand there are still seven-pointed temples rings in the filigree technique. Slavic jewelry is simpler, it's cast in the technique of false grains. The bridge between the Slavic-Byzantine and Iranian-Muslim worlds is the Alan-Bulgarian culture of Khazar Kaganate, the Danube and Volga Bulgaria, which influenced the elite of the Slavs. The dual origin of the temples ray rings is illustrates of the heterogeneity culture of Ancient Rus. ________ МОДЕРНИЗАЦИЯ КУЛЬТУРЫ: ОТ ЧЕЛОВЕКА ТРАДИЦИИ К КРЕАТИВНОМУ СУБЪЕКТУ Материалы V Международной научно-практической конференции. В 2-х частях.Самара, 2017. С. 225-232
КУЛЬТУРЫ ЭПОХИ РАННЕГО ЖЕЛЕЗНОГО ВЕКА ПРИКАМЬЯ И ПРЕДУРАЛЬЯ: ВЗГЛЯД ИЗ ТРЕТЬЕГО ТЫСЯЧЕЛЕТИЯ
Уфимский археологический вестник, 2021
Archaeology of the Early Iron Age cultures of the Kama region and Cis-Urals is over 150 years old. It is characterized by a rich historiography and a wide range of material artefacts, which need to be studied using modern analytical methods. Those methods were developed by Soviet archaeologists (V. Gening, G. Fedorov-Davydov, V. Kovalevskaya, Y. Sher, I. Kamenetsky, B. Marshak etc.) in the 1960's and 1970's and have been actively used by the author of the current paper for many years. In relation to the Early Iron Age cultures such as the Ananyino culture (ACWC), the Kara-Abyz culture and the P'yanyy Bor culture those study methods were repeatedly used for comparative typological analysis of funerary rituals and ceramics. The results obtained and published by the author to date contradict the common idea of genetic continuity between the Ananyino (ACWC), the Kara-Abyz and the P'yanyy Bor cultures and suggest that this idea should be revised. The current paper summarizes key views of the author and present-day researchers of the Kama region and Cis-Urals on the problem of the origins as well as genetic relationship of the Ananyino, the Kara-Abyz and the P'yanyy Bor cultures. It also contains the results of comparative typological analysis of ceramics and funerary rituals of the Glyadenovo culture. According to the present research, it could be generally claimed that representatives of the Ananyino culture, who migrated to the Kama region from Northern Cis-Urals, occupied there a rather small territory. Ethnocultural processes in the Southern Cis-Urals occurring in the middle-second half of the First Millennium BC were caused by internal migration of the populations from the Volga-Kama region, which were genetically related to the Akhmylovo and Post-Maklasheevo cultures. Those populations formed the basis of the Kara-Abyz culture in basin of the Belaya river. The formation of the P'yanyy Bor culture is believed to be determined by the migration of representatives of Pit-Comb Ware culture from the Volga-Vyatka-Vetluga territories around the Kama region and their ethnocultural integration with the late Sarmatians of the Ural-Volga region.
2023
The study concerns the children as one of the social and demographic age groups that formed the early nomads' social structure. Burials of two chronological periods were studied: Sauromatian (late 6 th-first half of 5 th centuries BC) and Early Sarmatian (late 5 th-3 rd centuries BC). The basis of the study was the materials of 26 kurgan burial grounds that contained anthropological identifications. The sample consisted of 139 individuals' remains from 125 grave pits. Then, an analysis of the grave goods was carried out according to the following age categories: 1) younger children's age group (from birth to 2 years); 2) older children's age group (from 2 to 10 years old); 3) "teenagers" (from 10 to 15 years old). The study has demonstrated that the Sauromatian sample was characterized by a small number of buried infants and toddlers; the bulk of the buried children were from 2 to 15 years old, and the group of "teenagers" was quite significant. The Early Sarmatian sample, on the contrary, demonstrated a significant number of infants among the deceased children, the number of burials of children from 2 to 10 years of age just slightly exceeded the number of infants. The group of "teenagers" was relatively small. The distribution of grave goods according to age groups in the Sauromatian and Early Sarmatian samples cannot be compared due to the small number of Sauromatian burials with the determination of the age-at-death. In general, in the Sauromatian burials, gender-linked items appeared only from adolescence (after 10 years). In the early Sarmatian sample, two main socially significant age groups of children were distinguished: from 0 to 5 years and from 5 to 15 years old. The first is characterized by the absolute predominance of gender-neutral accompanying grave goods and a high proportion of burials without surviving artefacts. The second group reflects the process of gender and age socialization.
Рассматриваются проблемы культурогенеза в лесостепной зоне Урала и Зауралья по данным технологического анализа керамики могильников IV‒V вв. Козлов Мыс-2 и Устюг-1. По формам и декору посуды выделены четыре типологические группы: саргатская, карымская, бакальская и «псевдокушна-ренковская». По составу формовочных масс, способам конструирования и обработке поверхности про-сматриваются две гончарные традиции: местная и чужеродная. Делается вывод о саргатском техно-логическом наследии в бакальском гончарстве, полной переработке карымского таежного компонен-та, наличии существенного среднеазиатского суперстрата, а также о несомненной трансляции этих традиций с востока на запад с мигрантными группами. Раннее средневековье, культурогенез, бакальская, саргатская, карымская, кушнаренковская, караякуповская культуры, технология гончарства.