Ethnoarchaeology

We have been engaged in the collection of the Western Azerbaijani folklore at the Institute of Folklore for almost two years. During this period, we had conversations with residents of the Western Azerbaijan who settled in the regions such as Bilasuvar, Salyan, Sabirabad, Barda, Tartar, Yevlakh and in the city Baku. In addition to folklore examples, interesting ethnographic facts specific to the region were recorded, among which Khidir Nabi especially attracted our attention. Khidir Nabi is
celebrated in many regions of Azerbaijan as a certain period of the
calendar, but in this region this holiday is celebrated more luxuriously, the traditions are richer there. Even many traditions belonging to the holiday Novruz are performed in Khidir Nabi - eating and sleeping of teenage girls for salty root, walking around the door, collecting a stake, bringing water from the river and sprinkling it in the yard and chimney and so on. The presence of the sacred places in the region bearing the name of Khidir has caused this belief to remain alive. In this regard, while collecting
the folklore of the region, the speakers were asked questions about
Khidir Nabi and the description of the traditions and ceremonies
of this holiday was written. In this article based on these field
studies the description of Khidir Nabi holiday held in the Western
Azerbaijan was given, at the same time, the root of this belief and
the reasons for its widespread use in the Western Azerbaijan were
investigated.

Antik çağda depolama amacıyla kullanılan pithoslar üretim teknikleri açısından uzmanlık gerektiren özel kaplardır. Yunanca πίθος, Latince ise dolium olarak adlandırılan bu kap formu sadece şarap depolamada değil, aynı zamanda tahıl ve farklı ürünlerin depolamasında da kullanılır. Bölgesel ekonomiyi ve üretim çeşitliliğini ve kapasitesini göstermesi açısından pithosların boyutları,kullanım ve depolama ünitesiyle belgelenmesi çok önemlidir. Geniş gövde yapısına sahip pithosların antik çağ üretim şekilleriyle bugün arasında çok az fark olduğu gözlenmiştir. Avanos’da üç kuşak (nesil) boyunca pithos üretimi yapan Afacan Ailesi bu saklama kapları üzerine ailenin üretimlerini gösteren bezek ve mühür basma dışında gövdede kabartma ve kazıma tekniği ile uyguladıklarıbezeklerle antik çağ örneklerine benzer üretimleriyle öne çıkarlar. Avanos çömlekçiliği ve usta geleneğinde her usta kendi kilini hazırlar, kil reçetesini nesilden nesile aktarır. Özellikle kalın cidarlı ve ağır olan bu kapların hamurları özel
olarak hazırlanmakta, sucuk yöntemi ile yapılan gövde büyüklüğüne göre bazen de çarkta yapılıp birleştirilmekte, birleşme yerlerini güçlendirme amacıyla kabartma bezek eklenmektedir. Bu çalışma, Akdeniz Bölgesi’nin farklı kesimlerinde uygulanan pithos üretim teknikleri üzerinden Avanos çömlekçiliği ve üretim tekniklerini, Aydın Afacan üretimleri üzerinden belgelemiştir.

This study belongs to a new archaeological subdiscipline in Russian and Israeli research-the archaeology of Russian presence, addressing cultural, ethnic, and geopolitical contacts between the Russian Empire and the Near Eastern, specifi cally Syro-Palestinian, population in the mid-19th to early 20th centuries. This was the time when a new sociocultural entity emerged, known as Russian Palestine. Many thousands of Orthodox Christians from Russia (including Siberia) traveled to the Holy Land each year. A prolonged Russian residence in the Ottoman part of Palestine, where Russia owned dozens of estates, had a profound impact on Palestinian culture. Important evidence thereof are archaeological sites relating to Russian estates and pilgrimage centers. This article provides information on newly discovered Russian estates in 19th century Jerusalem, remains of buildings with their infrastructure at the Russian and Benjamin's estates, and the Russian Compound outside the Jaffa Gate. Evidence of the Russian presence include numerous 18th-19th century lapidary inscriptions, utensils left by the fi rst Russian missionaries, small cemeteries, and separate burials (some of them very interesting, such as the burial of a Russian pilgrim at Aceldama, Jerusalem). One fi nd is unusual-a family synodikon from Aceldama, printed in Moscow. Among the inscriptions are professional ones, made in the monumental style, and usual prayer graffi ti. One inscription has allowed us to determine the date of the pilgrimage to Constantinople and Palestine by the Chernigov monks, described by Sylvester (Dikansky).

Les trois réunions tenues d a n s le c a d re des journées scientifiques du thèm e 7C « Expérimentation, ethnoarchéologie, modélisation » furent consacrées à une ou deux activités techniques : la céram ique pour la première journée, le traitement d e s peaux pour la deuxièm e, la production d e sel e t d e feu pour la troisième. C e d é c o u p a g e a m e n a logiquem ent les intervenants à centrer leur propos sur les asp ects proprem ent techniques. Les différentes interventions illustrent ainsi l'intérêt archéologique des observations techniques o p é ré e s en contexte ethnographiques. De fait, les chaînes opératoires relatives au traitement des peaux observées chez les indiens du Nord canadien (S. Beyries) e t les Koriakes e t les Dolgans d e Sibérie (F. David e t C. Karlin), associées au prélèvem ent et à l'étude des outils utilisés, a p p o rte n t in référentiel indispensable à la connaissance d e s technologies préhistoriques. I en est globalem ent d e m êm e des autres techniques considérées, m êm e si les matériaux susceptibles d e servir d e référentiels diffèrent. Ainsi, contrairement au travail des peaux, l'activité céram ique (A. Gelbert e t O. Langlois) laissera à l'archéologue infiniment moins d'outils que d e produits. Ces derniers seront donc g én éralem en t pris co m m e référentiel, cela, en dépit des difficultés dues à l'oblitération souvent volontaires des traces techniques. Les productions d e sel (O. Weller) e t d e feu (R. March) ont, q u a n ta elles, pour caractéristique com m une la piètre conservation des produits et des outils qu'elles génèrent. En effet, non seulement le sel est consommé ou dilué et l'énergie lumineuse et calorique est immatérielle, mais la plupart des outils associés sont périssables ou combustibles. En conséquence, seuls les résidus d e c es activités sont susceptibles d e traverser les siècles et, partant, d e fournir un référentiel satisfaisant. À c e s différences près, une m êm e d é m a rc h e fut présen tée par l'ensem ble des intervenants. Bien que supposant la fréquentation d e terrains exotiques, celle-ci se résum e à « profiter des expérimentations naturelles d'un laboratoire naturel » (A. C oudart 1992 : 413) et relève d o n c d a v a n ta g e d e l'expérimentation q u e d'une ethnoarchéologie aux contours encore mal définis.

Bread was one ofthe pillars ofancient Eg)?tian diet tkoughout Pharaonic timcs. It sustarned rhi prF:l:.3 bul its role went far beyond nutrition. Because ofits central role as a foodstuff. bread was a ke) coc-N::-r -x the ancient economy, it played a role in social relations, it was a focus in religious and funem4 nrusl: ]:; :F-jil]c forms were used in medicines. Bread and baking are therefore importalt topics ofstudy for Eg}}i.--';:'-'

In August 2020 the authors realized an interdisciplinary survey of tvelwe wrecks located and inventoried earlier, as a part of a project Underwater Ethnoarchaeology of the Lower Oder. Preliminary Research on Wrecks in Selected Sections of the River (grant no. 2018/02/X/HS3/00475, National Science Centre, Poland). The hydrographers from the Maritime University of Szczecin and the ethnologist from the University of Szczecin established cooperation in this regard. The survey was part of the research on the geoclassification method of anthropogenic, ferrous, underwater objects based on magnetic anomaly maps. Data acquisition involved recording data with an interferometric echo-sounder, side-scan sonar, and marine magnetometer. The survey was done by the research vessel Hydrograf XXI. The results provided new datasets of examined wrecks, as well as other, previously unknown bottom
objects. This contributed to a better understanding of the underwater cultural heritage resources of the Oder River. Moreover, collected data was used to create the catalogue of underwater ferromagnetic objects, which is the basis of geoclassification method. The cooperation of the hydrographers and the ethnologist was an interesting and creative experience, whose interdisciplinary value lay in learning about different research methods and techniques – in relation to the same object of research. The collected hydrographic data will be also used in the project MORGAV: Development of Technology Acquisition and Exploration of Gravimetric Data of Foreshore and Seashore of Polish Maritime Areas (National Centre for Research and Development, Poland, Smart Growth Operational Programme 2014–2020, competition: 1/4.1.4/2018).

2012-ci il mayın 3-də Türkiyənin Uşak şəhərində MİRAS Mədəni İrsin Öyrənilməsinə Kömək İctimai Birliyi və Uşak Universitetinin 2023 Təhsil İnkişaf Klubunun birgə təşkilatçılığı ilə Ümummilli lider Heydər Əliyevin anadan olmasının 89-cu ildönümünə həsr olunmuş "Azərbaycanın Mədəni İrsi" elmi-praktik konfransı keçirilmiş, Uşak Universitetinin Sənət Qalereyasında "Ağsu möcüzəsi" adlı sərgi açılmışdır. 3 i ç i n d ə k i l ə r / c o n t e n t s iYUN > JUNE SİZƏ ÇOX GÖZƏL XƏBƏRİMİZ VAR MƏDƏNİ İRSİN ÖYRƏNİLMƏSİNƏ KÖMƏK İCTİMAİ BİRLİYİ Artıq orta əsrlərə səyahət edə bilərsiniz )Ətraflı jurnalımızın səhifələrində ( 16 GÜLLÜ MÖVLANƏ GULLU MOVLANA 36 KÖNÜLLƏR SULTANI

MİRAS İctimai Birliyi və Ağsu arxeoloji ekspedisiyası Ağsu şəhərində KİV nümayəndələri üçün "Ağsuda aparılan arxeoloji tədqiqatların ən yeni nəticələri" və "Şirvan xəzinəsinə aparan yollar" mədəni irs turlarının təqdimatına həsr olunmuş geniş brifinq keçirib. Brifinqdə Azərtac, APA, Azadinform, Azpress, Səs, Trend informasiya agentliklərinin, "Azərbaycan", "Xalq qəzeti", "Mədəniyyət", "İki sahil", "Yeni Azərbaycan", "Həftə içi", "Mərkəz" qəzetlərinin, Lent.az, Qhtxeber.az, Gün.az informasiya portallarının, AzTV, İTV, Lider TV, ATV, Xəzər TV, Kanal S (Şəki), Mərkəz TV-nin (internet) və Araz radiosunun nümayəndələri iştirak edib.

Waste management is paramount to town planning and ancient civilizations across the world have spent resources and mobilized labor for waste disposal and reuse. The study of waste management practices offers a unique window into the daily lives, social organization, and environmental interactions of ancient societies. In the Indus Valley Civilization, known for its urban planning, understanding waste disposal in rural settlements provides crucial insights into the broader socioeconomic landscape. While extensive research has documented sophisticated waste management systems in urban Indus centers, little is known about practices in rural settlements. This gap limits our understanding of regional variations and rural-urban dynamics within the civilization. In this paper, using isotopic and microscopic proxies, we characterize the waste disposed of at the rural Indus settlement of Kotada Bhadli to reconstruct the sources of waste, including heated animal dung, and burned vegetation. We propose that rural agro-pastoral settlements in Gujarat during the Indus Era systematically discarded such waste in specific locations. By characterizing waste produced at Kotada Bhadli, we are also able to reconstruct the natural environment and how the natural and cultural landscape around the settlement was exploited by the residents of the settlement for their domestic and occupational needs. Our identification of the attention paid to waste disposal by the inhabitants of Kotada Bhadli adds significant data to our understanding of waste disposal as an insight into past lives.

The Geology programmes often contain subjects related to Earth orbital motions, which are generally developed under a strictly astronomical point of view. The introduction to historical difficultie! i in calendar-building makes possible to discuss this subject from a constructivist ...

The paper presents the results of archaeological excavations conducted by the Department of Archaeology of the Faculty of Humanities and Social Sciences of the University of Zagreb in 2015 at the Banjače site, situated on the route of the Adriatic motorway between Dugopolje and Bisko. The site is located in close proximity to the Roman roads that went from Salona to the border and the heartland of the province of Dalmatia. The excavations uncovered the remains of two drywall structures that
were used as working areas, i.e. Structure 1 probably as storage, and Structure 2 as an area for processing and storing food. The site is a part of a rural settlement that was founded at the beginning of the 5th century

The aim of this paper is to analyse some aspects of the milling process, the fineness of the flour, the quality of bread and bakery products from the Roman age. By means of archaeological experiments we have analysed the practical aspects of the ‘chaîne opératoire’, such as productivity of the mill, quality of the grist and bread making.

The report is based on the recording of a Balinese jukung undertaken during a field trip to the EISCA's ‘A World of Boats’ collection in Eyemouth (Scotland), organised and financed by the University of Southampton Centre for Maritime Archaeology and directed by Dr Lucy Blue. The report was prepared for the Nautical Archaeology Society in partial fulfilment of the Part 2 Intermediate Certificate in Foreshore and Underwater Archaeology. It is a product of its time and should be treated as such.

Quiero expresar mi más profundo agradecimiento a todas las personas que, de una u otra forma, hicieron posible la culminación de esta tesis. En primer lugar, agradezco a mi director de tesis el Dr. Achim Lelgemann y a mis asesoras la Mtra. Amaranta González y la Dra. Patricia Julio, por su dedicación, sus consejos y su confianza en mis capacidades. Su experiencia y apoyo fueron fundamentales para superar los retos académicos y personales que surgieron durante este proyecto. A mis profesores de licenciatura el Dr. Aleksander Borejsza, el Dr. Gilberto Pérez, el Dr. Niklas Schulze, la Dra. Andrea Moctezuma y el Dr. Becket Lailson por su invaluable orientación y paciencia a lo largo de este proceso. De igual manera agradezco a los encargados del Museo de Paleontología de la Comarca, al Ing. Gustavo Sabino Quiroz Barragán por el acceso a la colección del museo, así como al custodio de la colección el Sr. José Antonio Rodríguez Saucedo por su hospitalidad y conocimiento durante el trabajo de campo. A Ceci Zamarripa, mi más sincero agradecimiento por su talento y dedicación en la elaboración de los dibujos de las piezas analizadas en esta investigación. Gracias por tu disposición, creatividad y apoyo constante a lo largo del proceso. A mis amigos, compañeros de estudio y colegas, especialmente a Ana Calderón, Sofia

With its black and white contrasts and interplay of positive and
negative spaces, the beadwork of the Mbukushu and Yei of Botswana brings to mind the geometric designs of Op Art. In some pieces the pattern creates an almost three-dimensional effect. Because of their attractiveness and rarity, such works now fetch considerable prices on the art market. However, it is always difficult to distinguish between the works of the two peoples, whose style was also decisively influenced by a third people, the Tawana. Rudolf Pöch’s Tawana collection at the Weltmuseum Wien is used to demonstrate the mutual influence of the material culture of three peoples living in close proximity at the beginning of the 20th century.

e author o ers the thesis that hunter-gatherers promoted, through cultural means, the playful side of their human nature and this made possible their egalitarian, nonautocratic, intensely cooperative ways of living. Hunter-gatherer bands, with their uid membership, are likened to social-play groups, which people could freely join or leave. Freedom to leave the band sets the stage for the individual autonomy, sharing, and consensual decision making within the band. Huntergatherers used humor, deliberately, to maintain equality and stop quarrels. eir means of sharing had gamelike qualities. eir religious beliefs and ceremonies were playful, founded on assumptions of equality, humor, and capriciousness among the deities. ey maintained playful attitudes in their hunting, gathering, and other sustenance activities, partly by allowing each person to choose when, how, and how much they would engage in such activities. Children were free to play and explore, and through these activities, they acquired the skills, knowledge, and values of their culture. Play, in other mammals as well as in humans, counteracts tendencies toward dominance, and hunter-gatherers appear to have promoted play quite deliberately for that purpose.

The paper attempts to understand the age-old technology of casting technique that still exists today. The traditional method of the Lost Wax technique practised by the hereditary craftsmen in some pockets of India is an integral part of the intangible heritage of India. The antiquity of the Lost Wax technique can be traced back to Harappan cultural people. At present this traditional practice is known as folk art in West Bengal; sculpture-making technique in South India, etc. In this paper, the focus is on the Lost Wax technique used for sculpture making. The technical process followed in the Mannar region has been documented and analysed in this paper through ethnography and ethno-technology.

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This paper examines historical-archaeological landscapes in the digital era, seeking a balancing measure -a métron- to integrate digital tools with the embodied, material experience of such landscapes without compromising coherence, authenticity, or understanding.
It explores the intertwined relationship between technology -both material and digital- and human experience, framing technology as part of our "extracorporeal self." This is examined through key concepts such as Heidegger’s equipmentality in the context of Aristotle’s techne as a mode of aletheuein. Technology is argued to reveal and disclose, shaping our understanding and potentially linking physical and digital realms to foster narratives merging personal and collective pasts.
A conceptual framework is proposed as a synthesis of theoretical approaches interwoven with detailed archaeological, ethnographic, and ethnoarchaeological examples. Specific case studies from Laurion, Crete, Leukas and Attica are processed employing fundamental concepts: entropy, entanglement, palimpsest, chaînes opératoires, taskscapes, and habitus. The analysis illustrates the dynamic, nested relationships between human activity, materiality, and landscapes over time.
On this basis, Koselleck’s concept of historein is analyzed, revealing its embodied nature tied to aletheuein: walking, both as metaphor and practice, grounds historein in the physicality of pathways and landscapes, making historical interpretation a lived, bodily process rather than a purely intellectual one. In parallel, digital storytelling, when appropriately applied, can enhance aletheuein by layering narratives, multimedia, and other digital elements onto physical landscapes. The materiality of the pathway —comprising both physical and
anthropogenic (including archaeological) features—serves as a foundational pillar of historein,
ensuring interpretation remains rooted in tangible, embodied experience. The second pillar is the freedom and creativity offered by digital narratives, enabling multiple interpretations while preserving the landscape’s revealing function.
It is proposed, then, that by art-grafted storytelling and minimalist digital technology, the sought métron can be achieved. In this condition, embodied historein transforms the disassociative fragmentarity introduced by digital narratives into creative multi- linearity. Therefore, landscape materiality, fundamentally and evolutionarily fused with human embodied experience through time, provides the field for multi-scalar cohesion. This enables politically significant freedom in interpreting landscapes, bridging personal and collective histories.

Este artículo examina, desde una perspectiva postcolonial, las políticas públicas de promoción artesanal implementadas por los museos en el centro-sur de Chile. La investigación incorpora las voces de diversos actores involucrados en la valorización de la alfarería indígena, incluyendo alfareras, gestores de museos, responsables de extensión, académicos, especialistas en artes plásticas y vendedores. A través de la observación participante y entrevistas semiestructuradas, se analiza el proceso de activación patrimonial de una práctica cotidiana profundamente enraizada en la cultura mapuche. El estudio revela que, si bien los museos han jugado un rol clave en la promoción y recuperación de esta artesanía, lo han hecho, en muchos casos, desde un enfoque que la presenta como un vestigio del pasado, descontextualizándola de su vitalidad actual. Asimismo, se identifica una tendencia a priorizar su sostenibilidad económica sobre sus dimensiones sociales y culturales, lo que ha llevado a la invisibilización y marginación de las alfareras rurales en los discursos y políticas expositivas. A partir de estos hallazgos, el artículo enfatiza la necesidad de implementar políticas culturales sostenibles e inclusivas que reconozcan la alfarería mapuche como una práctica viva y relevante, conectada con las dinámicas sociales, territoriales e identitarias contemporáneas. Se propone un enfoque colaborativo y multivocal para los museos, que trascienda las narrativas hegemónicas y fomente la participación de las comunidades locales en la construcción de su patrimonio cultural. Este trabajo aspira a contribuir al diseño de estrategias contrahegemónicas más equitativas y representativas, promoviendo la sostenibilidad cultural como eje central en las políticas públicas.

INTRODUCTION Biochar is a name for charred organic material (charcoal -carvão vegetal in Portuguese) when it is used as a soil amendment. Different methods of pyrolysis is used to make charcoal. In the Amazon the traditional way is the called "caiera", that consist in earth kiln is digged and fulfilled with vegetal debris (mainly trunks of trees) its is covered with soill. Some opening vents in the soil allow to control the flux of oxygen into the kiln. Another traditional technique is the called hot tail (rabo quente) which is still a simple technique using a kiln made with bricks. After the kiln is filled a small fire is ignted at the kiln entrance then the door is sealed with soil and the vegetal residues is left to undergo incomplete combustion, creating charcoal and some ammount of ash (Swami et al. 2009). Charcoal as soil amendment is traditionally used by the population in the Amazon to enhance soils to cultivate some horticultural crops as medicines and spices (Fig...

Pottery-making is one of the oldest practices in society. Most of the materials used in
pottery work are naturally found. The study is focused on the relationship between ecology and
pottery. Interview and observation methods have been used to conduct this study. It is found
that Ecology and pottery have a very close relationship with each other. From manufacture
to sale everything depends upon the environment. Potters are utilizing nature and ecological
principles to give depth to their work. The space acquired by the potters is determined by the
ecological conditions.

Ancient Greek sanctuaries are not usually regarded as centres of knowledge. Nonetheless, cult practices require numerous and varied forms of knowledge. Cultic experts can intervene and new knowledge can lead to cultic changes. Through the poetic performances that take place in sanctuaries, and because they are places of memory, sanctuaries also figure among the main places of education in the Greek world. Moreover, they are frequented by many intellectuals, who engage in various activities, and some sanctuaries even include a library. The knowledge that is produced and transmitted in the sanctuaries is often closely linked to the cult.

La porcion comestible del mango contiene acido ascorbico, carotenoides, polifenoles, terpenoides y fibra que tienen efectos protectores para la salud, y posiblemente contra el desarrollo de cancer de colon (CCO). El objetivo de este estudio fue evaluar la capacidad antiproliferativa en celulas de adenocarcinoma de colon (SW480) y preventiva en un modelo in vivo de CCO de un extracto acuoso de Mangifera indica cv. Azucar. El contenido de fenoles totales, flavonoides y carotenoides tambien fue analizado. El extracto inhibio el crecimiento de las celulas SW480 en forma dosis-tiempo-dependiente hasta 22,3% luego de 72h de exposicion al extracto (200 μg/mL). La carcinogenesis en el colon de ratones Balb/c fue inducida mediante dos inyecciones intraperitoneales de azoximetano (AOM) a la tercera y cuarta semana de haber iniciado el suministro de mango en el liquido de bebida (0,3%, 0,6%, 1,25%). Despues de 10 semanas de tratamiento se observo inhibicion dosis-dependiente de la formacion de...

The traditional practice of reindeer castration is an integral component of all known past and present reindeer herding cultures. It has likely played an essential role in the reindeer domestication process, making it relevant for understanding initial and subsequent human-reindeer interactions beyond hunter-prey relationships. This paper presents data on the Traditional Knowledge of reindeer castration among Sámi and Finnish reindeer herders in Finland and explores human-reindeer relations through this practice, providing a tentative interpretative framework and a multi-voiced perspective on current, historical and archaeological narratives of reindeer herding. Based on the effects of castration on bone and antler growth, it proposes osteological methods to detect castration in the archaeological record. Lastly, the paper integrates Traditional Knowledge of castration with domestication theory, arguing that castration is a key element in reindeer domestication. Firstly, castration seems indispensable for the keeping of reindeer for working purposes. Secondly, the keeping of working reindeer is fundamental to (the development of) reindeer pastoralism. Thirdly, this paper shows that castration is an essential feature of pastoralism beyond the use of working reindeer. It is discussed how castration can be seen as a form of holistic care through relations like domination, subjugation, mediation, growth, respect and partnership.

Mémoire de licence en archéologie préhistorique sur les résultats des premières prospections et sondages sur les sites d'habitat temporaire d'altitude dans le Val de Bagnes. Dans le cadre d'un projet d'inventorisation du bâti d'altitude, des centaines d'objets sont identifiés et documentés. En parallèle, des enquêtes auprès d'anciens exploitants des alpages sont effectuées. Enfin, des fouilles archéologiques sont ponctuellement réalisées. Les résultats correspondent aux données disponibles ex 2010. Le projet s'est poursuivi jusqu'en 2014 (présence avérée depuis le Mésolithique ; plus de 600 entrées dans l'inventaire des ruines et bâtiments d'alpage).

At the beginning of the twentieth century, the Royal Dutch Geographical Society commissioned three expeditions to Suriname with the aim of mapping the territory and promoting the collection of minerals, plants, and animals there. These were the Gonini (1903), the Tapanahoni (1904), and the Toemoekhoemak expeditions (1907). Through the analysis of official reports, diaries penned by expedition members, correspondence, photographs, and the ethnographic, botanical, geological, and zoological collections kept at the Wereldmuseum, Leiden University, and the Naturalis Biodiversity Center, this article seeks to rectify the marginalization of the contributions of Indige-de ruiter et al. 10.1163/22134360-bja10038 | New West Indian Guide (2025) 1-38 nous and Maroon laborers to the success of these expeditions in Suriname, challenging traditional narratives of exploration and "discovery." Our research illustrates how local communities were instrumental in curating the collections currently housed at the Wereldmuseum and the Naturalis Biodiversity Center in the Netherlands, underscoring the significance of acknowledging the invaluable contributions of non-European individuals in the annals of Western science.

At the beginning of the twentieth century, the Royal Dutch Geographical Society commissioned three expeditions to Suriname with the aim of mapping the territory and promoting the collection of minerals, plants, and animals there. These were the Gonini (1903), the Tapanahoni (1904), and the Toemoekhoemak expeditions (1907). Through the analysis of official reports, diaries penned by expedition members, correspondence, photographs, and the ethnographic, botanical, geological, and zoological collections kept at the Wereldmuseum, Leiden University, and the Naturalis Biodiversity Center, this article seeks to rectify the marginalization of the contributions of Indige-de ruiter et al. 10.1163/22134360-bja10038 | New West Indian Guide (2025) 1-38 nous and Maroon laborers to the success of these expeditions in Suriname, challenging traditional narratives of exploration and "discovery." Our research illustrates how local communities were instrumental in curating the collections currently housed at the Wereldmuseum and the Naturalis Biodiversity Center in the Netherlands, underscoring the significance of acknowledging the invaluable contributions of non-European individuals in the annals of Western science.

Background
In the I st millennium BC bearers of the Scythian-type nomadic cultures inhabited the steppes of Eurasia, from Northern China to the Carpathians. According to archaeological data, the origin of nomadic life style and economy can be traced to the eastern part of this steppe "corridor", primarily to the territory of the present-day Republic of Tuva in Russia. Here, in the Turan-Uyuk Basin, also known as the "Valley of the Kings", some of the earliest known Scythian-type archaeological sites called Arzhan-1, Arzhan-2, Chinge-Tey I, Tunnug 1 were studied. Each of them is a large-scale funerary commemorative complex with burials of tribal nomadic leaders, surrounded by graves of supposed members of their families or associates. All these people belonged to the societies which are associated with the earliest nomadic cultures in Asia. Representatives of similar cultures will later be known and described as the Scythians/the Saka in Assyrian, Achaemenid, and Greek sources. Arzhan 2 and Chinge-Tey I elite level sites as well as ordinary pastoralist burials of the early-Scythian period in Tuva are attributed to the Aldy-Bel archaeological culture of the Early Iron Age (8th-6th century BC). Taking the first step to shed light on the genetic origin of Aldy-Bel elites, we carried out a comparative genome-wide analysis of an elite level person buried in grave 9 at Chinge-Tey I (7th-6th centuries BC) and two published earlier genomes of individuals, whose burials (graves 14 and 22) accompanied the 'royal couple' (grave 5) at Arzhan-2. This study aims also at checking a hypothesis of genetic kinship between human individuals buried in the large-scale burial complexes of the "Valley of the Kings" and brings up the issue of possible dynastic connections of local elites, buried under different kurgans of the valley.
Results
First, ancient DNA analysis of an elite nomadic warrior from Chinge-Tey I has been carried out, thus a third wide-genome dataset for Aldy-Bel culture-one of the earliest nomadic cultures in Asia, is presented in this study. Second, we undertook a comparative analysis of genome-wide data of three mentioned Aldy-Bel culture representatives and individuals of the other Bronze and Early Iron Age population groups of Asia to estimate their

The objective of the 13th edition of Ph Doctoral Students in Object-Oriented Systems workshop (PHDOOS) was to offer an opportunity for PhD students to meet and share their research experiences, and to discover commonalities in research and student ship. In this way, the participants may receive insightful comment about their research, learn about related work and initiate future research collaborations. So, PHDOOS is a gauge to detect hot spots in current lines of research and new avenues of work in objects-oriented concepts.

This chapter aims to analyse the second stage of Finnish and Karelian bear ceremonialism – the songs and rituals performed during the bear feast in the village of the hunters. The feast in which the bear meat was eaten received a ritual “voluntary visit” of the bruin to the village. During the bear feast, the killed bruin was treated as a groom or a guest of honour participating in a marriage or a drinking party: The hunters stressed the humanlike features of the bear to accomplish a successful ritual exchange. The introduction of the killed bear into the village was even presented as the bear’s wedding, representing a partial and mimetic unification of the people of the forest with the human community. However, the people never forgot the potential dangerousness of the entrance of the bear into the village, or the bear’s alterity. The arrival of the killed bear in the village resembled its attack on cattle, so the hunters encouraged the young women to protect the cows. The bear feast reveals the complexity of the relationship between bears and women, who sometimes refused to eat bear meat. Bringing home killed game animals, and in particular the bear, could cause supernatural illnesses. To avoid these risks, the bear was pleased with songs and offerings of ale, and the eating of the meat and organs was made possible by performing protective rituals. Particularly important was the ritual of eating the powerful organs of the head of the bear (the ears, eyes and tongue), connected to a deep form of bodily and spiritual communion between humans and bears.

Salt is a biological and social necessity to human life. Salt has played a significant role in many ancient and modern processes, such as trade, preservation, health and cooking, which in turn makes the production, trade, transport and use of salt visible both in archaeological and historical evidence. This volume presents the papers of the Second Archeoinvest Symposium, From the ethnoarchaeology to the anthropology of salt (2012), held at the University of Iaşi, Romania. Many of the papers focus on theanthropology of salt in Romania, home of some of the oldest salt mines in the world and to an ancient and ongoing tradition of salt extraction and use. Also included are papers on evidence for salt use in other geographical regions including Mesopotamia,the Classical World and South America. Further, a selection of papers discuss the use of salt topically, such as the role of salt in magic and medicine, for example. The papers encompass a large chronological span from the Neolithic to the twentieth century. Papers draw on a range of disciplines including archaeology, ethnography, anthropology, medicine, geography, geology. This volume presents a fascinating and unique range of approaches for studying a ubiquitous and vitally important resource in past and present societies.

Trade and entrepreneurship are inextricably linked in all societies. Humans do not only engage in trade. They do so to profit, and when they can distinguish themselves in specific areas, they become successful entrepreneurs in those sectors. This research investigates the relationship between trade and entrepreneurship in Tivland from pre-colonial to post-colonial periods. The study contends that trade has existed among the Tiv people of Central Nigeria since far before colonialism. However, colonialists' integration of the Tiv economy into the global capitalist market increased trade in Tivland, resulting in the rise of many Tiv traders and entrepreneurs. However, from the late 1990s to the present, Tivland has seen a significant drop in trade and business. Several factors have been identified as contributing to the decline, including a drop in agricultural and industrial productivity in Benue State, a lack of adequate business education, a lack of financial discipline among younger generations, a lack of a good business succession plan, cultural impediments, and poor government policies, among others. To overcome hurdles, the government must establish an enabling climate for businesses to prosper, and citizens must have a favourable business mentality to stimulate trade and entrepreneurship. The study employs a historical approach to analysis, drawing on both secondary and primary sources.

El Puerto Bajo de Goriz forma parte de las extensas superficies de pastizal del Parque Nacional de Ordesa y Monte Perdido. El actual paisaje vegetal de la zona no es estrictamente natural, sino consecuencia tambien de la actividad antropica. Su explotacion ganadera a lo largo de miles de anos ha contribuido a ampliar la superficie de los pastos, que han descendido hasta cotas que corresponderian a la expansion del bosque. En 2014 dio comienzo un plan de prospecciones al amparo de un proyecto del Organismo de Parques Nacionales para comprobar en que momento comenzo el impacto humano en ese territorio y si podia remontarse, al igual que en otras zonas pirenaicas y prepirenaicas, a tiempos prehistoricos, rebasando los contrastados datos medievales. Con esa finalidad se han desarrollado tres campanas de prospeccion intensiva, excavaciones y sondeos en un territorio de unas 400 hectareas situado en la zona sureste del Parque. Se han documentado 59 puntos de interes arqueologico que inclu...

A previously unexplored 20,000 km 2 area comprising the Daryalyk Takyr desert and the lacustrine landscapes of Telikol and Aschykol at the confluence of the Chu, Sarysu and Syr Darya rivers is presented here as object of a threefold geological, archaeological and ethnographic analysis assessing its historical importance. According to paleohydrological reconstructions, synchronous fluvial activity of the three rivers occurred during the Late Pleistocene. In the Holocene, the right branches of the Syr Darya delta were separated from the Chu-Sarysu confluence by alluvial sediments, becoming active only intermittently during undated flood events apparently strong enough to establish an ephemeral lake in the region. Geoarchaeological surveys analyzing surface finds indicate the densest occupation during the Late Neolithic and Bronze Age. From medieval to modern times, historical sources attest to the seasonal use of the Telikol region as a pastoral transit between the Syr Darya banks and the steppes of Central Kazakhstan. They are confirmed by ethnographic data about Telikol during its last phase of occupation (1870-1910) illustrating that land use in this area (and, probably, in all semi-desert regions in Kazakhstan) was not governed by property rights but by tribal political compromises between residential and transitory herders, occasionally exposing it to overgrazing.

In 1930, Marion Walsham How, the wife of the then British Resident of Basutoland (today's Lesotho), was living with her husband at Qacha's Nek in the southeast of the country. How was interested in the Baroa (the Sesotho name for the San/Bushmen).At her request, an old Phuthi man, Mapote, had done some paintings for her and for a Mr Crooks, a trader at Qacha's Nek, on two stones. How (1962) recorded much information about Mapote and these paintings. He was a son of an Mpondomise woman and Moorosi, a Phuthi chief, who, like some other Phuthi chiefs, had established very close ties, including intermarriage, with a number of southeastern San groups (Jolly 1996a, b; King 2019). At some stage in his life, Mapote had painted in a cave together with his San stepbrothers, the sons of Moorosi's San wives. He and they painted at one end of the cave, while 'the true Bushmen' (presumably those who had not intermarried with or gone to live with Moorosi's Phuthi) painted at the other end (How 1962: 33). It was the fact that Mapote's father was Moorosi, with his strong connections to the San, that allowed Mapote to paint in this cave. The paintings done by Mapote for How were realistic, with no imaginary features of the kind that one often finds in the art of the southeastern San that have been linked to trance/ dream experiences of San shamans or to San myths by rock art researchers¹ (Fig. ). Mapote and his paintings are now very well-known to rock art researchers. Less well-known are rock paintings done for How by a Phuthi artist, Masitise

Generationally-Linked Archaeology: “Living-Off-The-Land” for 4,000 Years on the Salish Sea adds an innovative, easy to read, test of the author’s far-reaching Generationally-Linked Archaeology (GLA) approach, first developed with over 4,000 years of ancient Coast Salish basketry traditions (Carriere and Croes 2018), and now evaluated with Ed’s early use of 44 natural resources and evidence from over 4,000 years of hunting, fishing, and gathering from archaeological sites within 20 miles of his home. Since Ed was raised by his Great Grandmother Julia Jacobs (born 1874) they essentially “lived-off-the-land” using what anthropologist term their Traditional Ecological Knowledge (TEK) with all the native resources to support themselves: shellfish, fish, ducks, mammals and berry crops. Dale and Ed compare these practices with the archaeological fauna/flora analyses near his home allotment lands, including sites in the Seattle Washington area, for 4,000+ years.  The results support their GLA basketry style linkage through time, upholding the hypothesis of cultural continuity and sustainability of Coast Salish subsistence, a process they term Generationally-Link Ecological Knowledge (G-LEK), with similar resource use frequencies through these four millennium and two hundred generations of Coast Salish Peoples. Through Ed’s description of 44 natural resources, they provide information not preserved archaeologically: resource behaviors, capture techniques, preparation procedures, cooking, taste, and storage practices. The book is jargon-free and accessible to readers who do not necessarily have training in cultural anthropology or archaeology. Over 200 color photographs and illustrations of the 44 natural resources that Ed used and Dale’s archaeological wet and shell midden sites greatly enhance the text.


REVIEW:  Ed’s stories of hunting, fishing and collecting shellfish, and cooking are a treasure trove of information not usually available to archaeologists. There are early histories of hunting and fishing, but rarely in the detail we would like. In this book, information on tools used, animals caught, seasonal scheduling, and cooking are given in fine detail. Even after reading this book several times, I am still finding new details of interest.... Of particular interest, I think, is that Ed’s Great-grandmother, Julia Jacobs, was interviewed by T.T. Waterman in the early 1920s andWarren Synder in the early 1950s. This adds a longitudinal aspect to the family’s resource use which is unprecedented....Dale’s inclusion of the local archaeological data into the record of an individual’s extended family resource use is also unusual, to say the least.
-Rebecca Wigen, Zooarchaeologist, Pacific Identification and University of Victoria (Retired), B.C., Canada

The main purpose of this text is to offer what could be a kind of road map within the possible archaeometric protocols to address the old problem posed by ceramics with negative decoration and the possible relationships that would have occurred between Western Mexico and South America. A perspective is also offered on what is negative from a technological point of view, according to ethnoarchaeological analyses, important since despite the great temporal distance that separates us from the makers of this ceramic decoration (possibly men and women) ethnoarchaeology. It provides clues to make better questions about the archaeological context.