My article in the previous issue, based on findings of archaeological excavations of Paleolithic sites in the Altai, primarily in Denisova Cave, as well as facts concerning the time of origin of Neanderthal anatomy and genetics in Europe, challenged the view, based on the genetic analysis of the Altaian Neanderthals, that they had migrated to the Altai before 175 ka BP and occupied Denisova Cave by turns with Denisovans. In fact, the Neanderthal occupation of the Altai began apparently no earlier than 60 ka BP. Thus far, Neanderthal fossils with a Micoquian Mousteroid industry have been found in three caves: Chagyrskaya, Okladnikov, and Strashnaya. This group of Neanderthals, evidencing the easternmost dispersal wave of those humans in Asia, was termed the Chagyrskaya group.

The paper presents the findings of a revision of a flint assemblage subjected to aeolian corrasion from Sosnovyi Bor horizon VI, southern Angara, in the Angara-Belaya geoarchaeological region. Initially, the industry was attributed to the “Makarovo Paleolithic Horizon” and dated to the pre-Karga/pre-Murukta stage in accordance with the idea of extreme deflation periods in Siberia. Our revision has resulted in a more accurate assessment of the assemblage composition, correcting the views of the toolkit, flaking strategies, and aeolian corrasion of lithics. We challenge the earlier idea that narrow-faced cores were made on bifaces. Instead, the findings indicate the use of volumetric prismatic and flat-parallel cores with a maximal reduction of residual forms. Two types of blanks are described: blades and bladelets. Small tools include burins, implements with a fashioned tip (“nose” or “spur”), retouched blades (the retouch sometimes extends to proximal parts). Signs of aeolian corrasion range from weak luster to completely worn-off facets and pitted surfaces. Chronological and cultural proximity of Sosnovyi Bor to Makarovo IV industries is questioned despite similarities in post-deposition conditions and flaking, because the tool kits are markedly different. The closest parallels are found among Early Sartan small-blade industries of Trans-Baikal and Yeniseian Siberia. Abrasion could have occurred during the cold and arid maximum of the last glaciation. We conclude that the industry dates to the middle stage of the Upper Paleolithic.

This article presents an analysis and additional description of archaeological items of the Jōmon period from A.V. Grigoriev’s collection (No. 1294) at the Department of Archaeology of the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera) RAS in St. Petersburg. The study focuses on the description of decorative motifs and the stylistic attribution of selected samples of pottery. The analysis is based on the published data about the Ōmori shell mound (Tokyo, Honshu Island), visited by Grigoriev in 1878 as a part of the expedition from the Imperial Russian Geographical Society. The early stage of the Japanese archaeology is described with reference to the Ōmori shell mound. Special attention is given to specific features of the Jōmon decorative style. The geographic location of the site suggests that the samples are associated with the Kasori B and Horinouchi styles. Contrary to the Russian tradition, the emphasis is made on stylistic interpretation rather than technology and typology. The combinations of large zonally arranged rectangular designs and spiral motifs are typical of the Kasori B style, to which several samples belong. Others reveal vertically and horizontally arranged patterns consisting of incised arcuate and straight lines, typical of the Horinouchi style.

This article presents the results of a study of ceramics associated with the Valdivia and San Pedro complexes at the Real Alto site, southwestern Ecuador. The test sample, studied in 2022, includes fragments of vessels from two morphological and functional groups, relating to the first two phases of the Valdivia culture (bowls and pots) and those representing the San Pedro complex (vessels with necks and a bowl). A comparative analysis was based on identified technological indicators marking various stages of pottery manufacture. Certain differences are seen in the composition of paste and in the hand-shaping of the vessels. Significant differences were revealed in surface treatment and decoration. This is evidenced by the use of colored and plain coating, high-quality solid or matte striped polishing, and complexity of decoration. Distinctive features of firing include the use of different kilns and various atmospheric modes. Parallels include broadly similar firing temperatures. The technological difference between the two morphological and functional groups of the Valdivia complex is that bowls were manufactured with more complex and labor-consuming techniques, whereas pots are technologically somewhat similar to those from San Pedro. Radiocarbon dates (4640–4450 BP) suggest that the two traditions coexisted. Differences may reflect their cultural distinctness.

Cyclic variations of δ¹⁸O along the growth line of M2 and M3 molars provide information about the seasonality of enamel formation and thereby about reproductive seasonality in animals, taking into account the time of tooth eruption and full enamel maturation. Determination of birth seasonality of small ruminants is relevant to the reconstruction of pastoralist strategies. Two peaks of reproductive activity per year are one of the most reliable indicators of human control of the small ruminants. As part of this work, for the first time in Russia, a method of sample preparation and analysis of oxygen isotope ratios in the tooth enamel of small ruminants is proposed. Traditionally, breeding seasonality was evaluated by the isotopic analysis of carbonates, the content of which in dental enamel is only 4 %. According to a new approach, oxygen from a sample is converted to gaseous CO by the interaction of enamel with carbon in a helium flow under 1300 °С, enabling one to measure δ¹⁸O in all components of the dental enamel, including phosphates, which make up 90 % of enamel mass and are resistant to diagenesis. In this study, four sample preparation protocols depending on the degree of preservation of teeth and their age were tested: (A) cleaning and sampling of enamel, (B) treatment by H₂O₂, (C) treatment by NaOCl and CH₃COOH, and (D) extraction of Ag₃PO₄. Results show that for assessing seasonality breeding, it suffices to evaluate the lowest and the highest δ¹⁸O along the tooth growth line. If the preservation of sample is good, minimal chemical treatment is enough to observe these extremes.

This article presents the results of excavations and dating of the Fedorovka culture cemetery of Zvyagino-1 in the Southern Trans-Urals. It consists of 12 small kurgans, each of which contains from one to three differently arranged graves with cremations. The funerary items include typical Fedorovka clay vessels. We estimated the age of bones of domestic animals found on the area under the kurgan or in graves. The new dates were compared with those generated previously. Statistical analysis has made it possible to assess the time range as being from the mid-18th to mid-15th centuries cal BC (medians of calibrated intervals). Dates of the Alakul-Fedorovka complexes fall in the same time range, illustrating the process of interaction between these two traditions. The results of modeling were compared with the dates of the Andronovo sites in Kazakhstan, the Baraba forest-steppe, and Southern Siberia. The dates were similar, barring those of the more ancient series from Kazakhstan. Dates for the Alakul sites in the Trans-Urals were earlier (19th to 16th centuries cal BC), documenting the long coexistence of the Alakul and Fedorovka traditions. In the Southern Trans-Urals, the former tradition appears to have declined earlier. The question as to whether the Fedorovka tradition survived until the Cordoned (Valikovaya) Ware cultures remains open due to the lack of dates for the Cherkaskul culture, which resembles Fedorovka, while being stratigraphically earlier than the Cordoned Ware cultures.

This study addresses the morphological features and chronology of the Seima-Turbino spearheads found by chance in the Omsk Region. Their chronology evidences both general and specific features of their distribution. Late specimens attest to a long period of their use in Western Siberia. Special attention is paid to rare spearheads with Janus-like anthropomorphic representations, whose style reveals parallels with both Okunev tradition and Bronze Age anthropomorphic toreutics of China. In the forest-steppe and southern taiga areas of the Middle Irtysh, Seima-Turbino spearheads co-occur with molds for their casting, testifying to local manufacture or replication. Consequently, even undocumented specimens can reveal the meridionally directed (south to north) trade routes. The abundance and diversity of Bronze Age spearheads from the Middle Irtysh provide yet another demonstration of this region’s significance as one of the centers from which Seima-Turbino bronzes spread across southwestern Siberia.

Trace elements in copper artifacts from Late Bronze and Early Iron Age sites in the Urals, formerly attributed to the metallurgical group of “chemically pure” copper, were analyzed using the method of laser ablation inductively coupled plasma mass spectrometry. The metal of which artifacts included in this group are made reveals geochemical markers suggesting that “pure” copper actually falls into several subgroups. The PCA analysis of the results identifies 11 clusters corresponding to various sources of copper ores and their mixtures. At least seven principal associations can be linked to copper deposits of different geological types and origin: Au-Te-Bi, Au-Se-Te-Sb, Fe-Co-Ni-As-Sb, Fe-Co-Ni -Zn, Se-Co-Fe, Ag-Pb-Ni, and Sb-Pb-Zn-As. Also, several mixed associations reflect the fusion of copper items and metal scrap initially obtained from different sources: Sn-Pb, Fe-Co-Ni-Zn + Sn, Fe-Co-Ni + Au-Te-Bi-Ag, Fe-Co-Ni + Au-Te-Bi + Sn. A separate association, for which the ore source remains unknown, consists of artifacts characterized by a low content of trace elements, jointly making up less than 0.01 wt%. The largest sample in the Late Bronze Age “pure copper” group falls within the Sn-Pb cluster representing a mixture of local copper and imported Sn-containing copper scrap. Judging by trace elements, the main sources of ore in the “pure copper” group of the Itkul and Sarmatian cultures were the Gumeshki mine and another unidentified source. Both could have been used already in the Final Bronze Age.

This study focuses on a burial at a Rouran period cemetery, Choburak I, in the Chemalsky District, Republic of Altai, where altogether twelve burials were excavated by an expedition from the Altai State University. In kurgan 34a, a burial of a 30–35-year-old male with a horse was excavated. The burial goods included weapons, items of horse harness, utensils and domestic artifacts. The head of the buried individual had been replaced by the cranium of a ram, and certain postcranial bones revealed multiple injuries inflicted by a cutting weapon. The burial is attributed to the Dàlián tradition, associated with the Bulan-Koba culture. The analysis of the burial goods and a radiocarbon estimate suggest that the burial dates to the middle or second half of the 4th century AD. Injuries testify to armed conflicts, in which males had taken part, and support the belief that violence in the Altai was high during the Rouran period. The case is interpreted as one of decapitation. Given the parallels in adjacent regions, is can be hypothesized that the head of a ram had been used as a basis for a mask. Apparently, this peculiar custom was associated with the ritual in which the missing bodily part was replaced in specific cases of violent death.

The article provides a detailed account of faunal materials from the Chernyatino-2 settlement in Russian Primorye. For the first time, a large series of bone blanks from a Bohai (698–926 AD) site is described, enabling us to reconstruct bone-processing techniques and types of tools used, expanding our knowledge of bone-working craft of that region. A detailed classification of bone and antler artifacts of domestic manufacture is presented. Certain artifacts are quite unusual. There are items relating to winter movement and hitherto unknown musical instruments, extending our knowledge of medieval Far Eastern musical culture. Also, we detail the species composition and proportion of domestic and wild animals. Predominant families and genera of fish are listed. The findings are discussed with reference to the role of environment in medieval subsistence strategy.

Science-based studies at Gordinskoye I (Guryakar) fortified settlement in northern Udmurtia (9th–13th centuries AD) were carried out. The occupation layer had been largely destroyed by plowing. The statistical analysis of multispectral images and segmentation of the generated images of vegetation distribution make it possible to assess the integrity of the occupation layer. The preliminary conclusion about the presence of its parts, varying in thickness, is based on the analysis of the configuration of areas of segmented multispectral images and the correspondence of diverse segments to relief features. Assessment of archaeological context and of the preservation of occupation layer (superficially disrupted, replaced, or transported) is possible only with the use of geophysical and soil studies and targeted excavations. The available reference data allow us to interpret individual segments present solely on the flat surface of the promontory. The assessment of the parameters of the occupation layer within the entire survey area is possible through the extrapolation of properties of vegetation segments with known characteristics. Based on the totality of data, it can be assumed that the built-up area of Guryakar was limited by the outer fortification line. A thick occupation layer is localized on the promontory, within two inner structural parts of the site. Two other parts of Guryakar, situated between the residence area and the outer fortification line, were probably used for utility purposes and manufacture. The deposition of the medieval occupation layer was less intense there. Additional markers of the fortifications, delimiting the boundaries of the settlement’s structural parts, are vertically oriented linear areas of the transported layer on slopes of the promontory.

We publish a sample of anthropomorphic sculptures unearthed in 2012–2016 at the Ust-Voikary fortified settlement in the circumpolar zone of Western Siberia. This is one of the permafrost sites, where artifacts made of organic materials are well preserved. The vast majority of the sculptures are made of wood, two of sheet metal, and one from a limonite concretion. Four main categories are identified: busts, heads, relatively full anthropomorphic figurines, and masks on sticks. Most of the sculptures follow the tradition of Ob-Ugric art, while a few can be attributed to Samoyedic art. Some figurines have additional elements such as rows of notches and diamond-shaped signs. According to ethnographic data, these signs endowed the sculptures with a sacral status. The finds have a clear archaeological, architectural, and dendrochronological context. Most were discovered in cultural layers dating to the early 1500s to early and mid-1700s. The artistic style is analyzed, and parallels are cited. The sculptures are compared with 18th to early 20th century ethnographic data. The connection of most figurines with dwellings, their small size and style show that they all belong to the ritual wooden anthropomorphic sculpture and were attributes of domestic sanctuaries. They fall into two main categories: family patron spirits and ittarma—temporary abodes of souls of the dead.

The religious foundations underlying the construction of Russian Orthodox churches “under the bells”, and the meaning and role of this notion, are analyzed with reference to the traditional worldview. Architectural features of such churches are described. They belong to a rare type, and have been constructed in Russia from the 14th century to the present time. Their multiple meanings, influenced by Byzantine and European traditions, related to the key Orthodox notions, are analyzed. The most basic of these was the idea of the ladder, symbolizing spiritual growth, as evidenced by dedication of churches “under the bells” to the Stylites, to preachers developing key Orthodox notions, and to converts engaged in spiritual maturation, as well as to miracles believed to influence human life in a profound way. Dedications to miracles and miraculous icons, associated with military glory, and to canonized warriors, patrons of the military, are based on the idea of the victorious and life-giving cross. The image of the bell as a divine messenger is embodied in the tradition of placing bells right above the liturgical space, making perception of the “voice of God” by the flock more direct. A conclusion is reached that the pillar-like edifices of churches “under the bells” represent the most meaningful elements of the Russian worldview, marking the Orthodox cultural landscape, whose central idea is that of spiritual maturation and triumphant Christian faith.

On the basis of ethnographic, folk, and linguistic materials, most of them newly-introduced, the “tree-clan- individual” concept in the Khakas culture is reconstructed and analyzed. The status and image of the tree in their traditional mythological and ritualistic system is assessed. Notions of man and his environment were related to anthropomorphic reasoning, by which natural objects, such as trees, were endowed with human attributes. In their religious-mythological views the tree was identified with a person, with the crown of the tree being the head, the trunk being the body, branches as being arms, sap as being blood, etc. Trees were believed to be either male or female. In the traditional consciousness, human life scenarios were closely paralleled to those of trees. The vegetative code was used to refer to various psychophysical, mental, and other human phenomena. Social norms included special rules in dealing with trees, used in logging. In essence, a tree had to be dealt with like a humanlike being. In mythological thinking, felling a tree was to some degree tantamount to murder. Souls of specific individuals or groups were likewise associated with trees, so each Khakas seok (clan) had a sacred tree. It was an integral part of the burial rite. The tree, then, was a key element in the ideological structure, having a broad semiotic field.

This study focuses on the rendition of the oral Panji Story, registered in Unesco’s Memory of The Word Register in 2017, by the Javanese Mask Puppet Show. We demonstrate that in telling the story, the performer does not use a prepared script. The story is “fluid”, with several variations and innovations based on the performer’s interpretation. Its composition depends on both the context of the performance and its length. In Javanese culture, the creativity of the performer (dalang) extends only to the way he renders the story, whereas its title and the order of events are a “public property”. The nyantrik method is a mode whereby the tradition is passed down from one generation to another. The method not merely ensures the transfer of the performer’s knowledge and experience to other people, but maintains the connection with the Almighty. We analyze the specificity of rendering an oral story in traditional performing art.

Measurements of 24 male cranial samples associated with the Karasuk culture were compared with those of 56 other samples using multivariate methods. On the dendrogram, the Karasuk cluster includes the Mongun-Taiga people, Saka, Sauromatians, Tauri, and a group from Sialk B. In the two-dimensional projection, this cluster is intermediate between the Andronovo and Okunev clusters, testifying to the admixed nature of the Karasuk population. In people associated with the Classic Karasuk tradition and in the north of the Karasuk area, the Okunev component predominates, whereas in members of the Kamenny Log tradition and in the south of the area, the proportion of the Okunev and Andronovo components is closer to equal. The use of twelve Andronovo samples conclusively disproves the belief that the sole ancestors of the Karasuk people were Andronovans. Mechanisms whereby Okunev aborigines were assimilated by Andronovo immigrants are discussed.