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The article deals with two important aspects of the Russian monarchy policy concerning the people of Siberia. In the first part a history of a notion «inorodtsy» (aliens/non-Russian population) is investigated. For the first time for researching this issue the author reviews rare dictionaries and reference books published in 18th century. The author ascertains the original meaning of the word «inorodnyje» («of different nation») in the Russian language. Till the 18th century it didn't bear the semantic load connected with differences in belonging to any ethnos or the state. The research defines a moment of emergence of the term «inorodtsy» in political and juridical vocabulary of the Russian language and introduction of this notion as a generalizing name of Siberian indigenous people. By the early 19th century an ethnic, language and confessional diversity of the empire has been reconsidered. This process has produced a new terminology for description and classification of empire’s citizens. In the second part of the article, the question of legal status of inorodtsy fixed by M.M. Speransky's reform is considered. Special attention is paid to the analysis of the status of the category «osedlyie» («settled»), excluded from a yasak. According to the author, the fact of belonging to the category of the yasak's people continued to play an essential role in understanding and justification of the specific rights and duties among the most part of natives of Western Siberia and after the reform of 1822. The research reveals the attitude of the Siberian indigenous people to their status which was prescribed by state. Inorodtsy are to be considered not as special estate, and rather as one of the legal «state» («sostojanie»), including some class and ethno-class groups. Basic elements of class self-identification at the Siberian non-Russian population had been created by the later of the 19th century. It was brightly shown in reaction of indigenous people to attempts of cancellation of features of their administrative and economic situation.
Аннотация. В статье излагаются новые данные, подтверждающие обоснованность выделения позднего разливского этапа окуневской культуры. На сегодняшний день к нему могут быть отнесены три кургана: Черновая XI, Разлив X и курган 1 могильника Итколь II. Их объединяет серия уникальных признаков, характеризующих особенности этого периода. Наиболее яркие из них – появление традиции посмертной трепанации черепов в затылочной части, следы которой отмечены у подавляющего большинства погребённых, включая детей, и изображения на плитах в стиле «тощих быков». Кроме того отмечается обилие в погребениях ритуальных предметов, а также уменьшение до минимума числа бытовых вещей, в первую очередь керамики. Стеатитовые «головки» и костяные пластинки с изображениями несколько видоизменяются и тоже помогают в обособлении этого хронологического горизонта. Возможно, такое же значение имеют захоронения «шкур» быков в небольших каменных ящичках внутри ограды, ближе к восточной стенке. На основании двух радиоуглеродных дат из этих курганов разливский этап окуневской культуры предварительно можно датировать XIX–XVIII вв. до н.э.
Pyslaru I. A phenomenon of the Eurasian steppes from in the early iron age and about cimmeriens in the Karpato-Danube region // Sak culture of Saryarka in the context of the study of ethnic and sociocultural processes of Steppe Eurasia. The collection of scientific articles, dedicated to the memory archaeologist Kemal Akishev. – Алматы: HARC “Begazy-Тasmola”, 2015. – Р. 132-145. In the west and north area of the Black Sea, at the end of the Bronze Age-beginning of the Iron Age, had taken place some important historical changes that marked the start of 1 st millennium B.C. Then, on the ancient history arena, appeared the Cimmerians and Scythians, nomadic peoples. The problem of the Cimmerians presence in the Carpathian-Danubian space was already approached in numerous papers of researchers from different countries, but being far from clarified. Here we will identify some characteristic particulates of the Cimmerian culture which we found in the Carpathian-Danubian area. The “Cimmerian” culture it’s represented by a group of funerary discoveries, collections of harness parts and weapons without a context and a few “deposits”, like the anthropomorphic stone stars. These, mostly, aren’t taken by researchers in considerations when analyzing the Cimmerian problem. The author reached the conclusion that the “dear stones” statuettes mark the territory occupied by the “pre-Scythian”/Cimmerian population. Accepting this idea, the existence of a big “Cimmerian-Scythian” historic-cultural community, we will be able to define a first chronological period linked by the Cimmerians and a second one by Scythians. Пыслару И. Феномен евразийских степей в раннем железном веке и о киммерийцах в Карпатско-Дунайском регионе // Сакская культура Сарыарки в контексте изучения этносоциокультурных процессов Cтепной Евразии. Сборник научных статей, посвященный памяти археолога К. А. Акишева. – Алматы: НИЦИА «Бегазы-Тасмола», 2015. – С. 132-145.
The Altai ethnocultural history of the Stone and Bronze ages is a mosaic picture of the different groups population movements, the mixing process of a local ethnic and the social associations with migrants from distant and near regions of Eurasia. The first human culture that appeared here belonged to representatives of Homo erectus, who left Africa and after some time reached the Altai Mountains. The descendants of this migratory wave lived in the region for almost the entire first half of the Early Neo-Pleistocene before the global environmental degradation. In the Middle Paleolithic, after another change of climatic conditions, the Altai was populated by other subspecies of people: Neanderthals and Denisovan, who were displaced by a new wave of migrants in the Upper Paleolithic by modern humans. In the beginning of the Holocene the Great Ice Age was over and the natural and climatic conditions changed, resulting in the culture of the population was also transformed. The researchers studied evolution of the stone industry and came to the conclusion that the microlithic culture of the Mesolithic-Neolithic period of Altai arose on the basis of the local Upper Paleolithic culture. Probably other ethno-cultural components along with the aboriginal base participated in the creation and development of the Neolithic culture of Altai. Late Neolithic archaeological materials shows penetration of south-western migrants into the region, and presence of the East Eurasian haplogroup of mtDNA А4 in the gene pool of the inhabitants of the Altai Mountains allows us to note another, eastern, vector of population influx. At the beginning of the Early Bronze Age, there was a large-scale migration of representatives of a Yamnaya culture from the Eastern European steppes to the Altai. Perhaps, alien groups gradually mixed with the local Eneolithic population, as evidenced by the presence of monuments of the Aragol, Ulita and Kurota types with different from Afanasyevo cultural and ethnographic traditions. Monuments of the Altai variant of the Okunev culture – Karakol culture dating to the second half of the Early Bronze Age are highlighted in the Altai. They are connected both with local inhabitants, and with eastern and western migrants. The descendants of the Karakol group participated together with other groups of the population in the ethnoculturogenesis of the Early Scythian and Pazyryk times, and then – of the Hunno-Sarmatian and Turkic. These changes were occurred without any fundamental transformation of the autochthonous anthropological type. The archaeological materials of the Stone Age and Bronze Age show that within a millenniums various migration and adaptation processes have taken place in the Altai. They directly impact on the dynamics of ethnocultural development, peculiarities of the formation and transformation of traditions, and the formation of the original autochthonous population. It combines the East Eurasian and Western Eurasian haplogroups in the gene pool, Caucasoid and Mongoloid racial traits in the anthropological type.
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