The study of 17 forts in the forest-steppe zone of Western Siberia shows that early medieval defensive structures included escarps, 1.0–1.5 m high earthen ramparts, simple fences and ditches 3.0–3.5 m wide and 1.0–1.5 m deep. Overall, this indicates a decline of fortification traditions as compared to the Early Iron Ages. Smaller houses, lower mounds, and poorer funerary offerings during the historical Migration Period attest to a more primitive lifestyle. The decline was caused by the dominance of conquerors from the north. From 500 to 800 AD, this tendency still prevailed in the Irtysh basin because of the intrusion of small groups of hunters and gatherers. On the contrary, in the Tobol and Ishim area, defensive structures became more sophisticated and included wooden wall fortifi cations, watch and gate towers, underground passages, and wood-and-earth structures, which were 1.5–2 times larger. The rise of fortifi cations in westernmost Siberia was caused by the development of an agrarian economy, by long-distance trade, specifically with people of the Kama region and Central Asia, and by greater social and economic stratifi cation. At the same time, standards of fortification size and complexity had not yet been developed, and the key factor affecting the layout was the topography of the terrain. In 700–900 AD, small forts had strong walls only in “central” and specialized settlements.
One of the key problems of modern science is the origin of anatomically modern humans and their dispersal across the planet. Skeletal, archaeological, and genetic studies suggest that early modern man originated in Africa no later than 200–150 ka BP and possibly earlier, given the 300 ka old fossils from Jebel Irhoud, Morocco. Having departed from Africa, members of the H. sapiens species began to populate Eurasia 70–60 ka BP. Some experts argue that this dispersal resulted in the displacement of aboriginal groups, whereas others believe that partial hybridization was involved. The previous article published in this journal (2025, vol. 3) addressed the origin of anatomically modern humans in China. The present study, continuing it, discusses a tentative scenario of H. erectus evolving into H. sapiens in the territory adjoining China—Southeast Asia.
This article presents the results of a multidisciplinary analysis of materials from an atypical burial beneath mound 6 at Pyatiletka-1 in the Novosibirsk Region. A complete description of the earth-and-timber structure above the burial chamber and of the chamber itself is provided. The deceased person’s position is described. Results of scientific analyses are outlined. Clay vessels were tempered with grog, and the clay was likely mined near Lake Krugloye. The analysis of samples of wood from the funerary structure shows that its parts were made of birch. Four radiocarbon dates fall within a narrow range: 1411–1404 BC. Craniometric analysis of the preserved part of the cranium reveals similarities with Irmen groups and certain representatives of the early stages of the Late Bronze Age in the Minusinsk Basin. In terms of rite, the burial is markedly different from those of other Late Bronze Age cultures in the region, including the Irmen, Korchazhka, and Yelovka cultures. The closest parallels are found among the materials of the first (Karasuk) stage of the Late Bronze Age in the Minusinsk Basin. It is hypothesized that the atypical burial evidences a wave (or waves) of eastward migration, giving rise to the first stage of the Late Bronze Age in the area.
В работе в развитии от традиций к современности рассматривается всадническая культура Казахстана. Дается системная оценка широкого круга представлений о роли коня в жизни человека. Исследование базируется на авторских полевых материалах. Используются также данные языка, фольклора, этнографии. Они помогают установить место коня в обрядах жизненного цикла казахов, содержание которых во многом определяет стратегию воспитания всадника. В традиционной соционормативной культуре казахов кони являются показателем статуса, мерилом богатства и достоинства человека. Актуализация всаднической культуры в современном Казахстане оценивается с точки зрения эффективной модернизации, преполагающей ее творческое переосмысление. Востребованность всаднических традиций опирается на развитие коневодства и экономику престижного потребления, выражается в развитии конного спорта и туризма, росте интереса к верховой езде, возрождении конноспортивных и кумысных праздников. Высокий статус всаднической культуры Казахстана подтверждается включением традиционных весенних обрядов коневодов в Репрезентативный список Всемирного наследия ЮНЕСКО. Проведенное исследование позволяет утверждать, что образ коня по-прежнему определяет культурные и мировоззренческие ценности современного Казахстана. Для национального сообщества остаются актуальными представления о неразрывной сущностной связи коня и человека.
This article explores cultural ties between Mesopotamia, Elam, and Southern Caucasus, focusing on the architectural tradition of stepped temples (ziggurats). Shrines in Azerbaijan are compared with those in Mesopotamia (Ubaid, Sumer, III Dynasty of Ur) and Elam (southwestern Iran, Khuzestan). A typological and chronological classification of architectural forms is proposed; parallels in the construction, decoration, and function of shrines are analyzed. Special attention is paid to the possible routes whereby cultural traditions were transmitted by means of trade and the diffusion of ideas. One example is the infl uence of Mesopotamian architectural forms on the medieval shrines of Azerbaijan. The economic background of cultural transmission between those regions is assessed. We conclude that further comparative studies in the Near East and Southern Caucasus are needed to specify the nature of these ties.
