Suchergebnisse

Las investigaciones arqueológicas desarrolladas en los últimos años en el Delta Superior del Paraná buscan ampliar el conocimiento sobre la arqueología regional, entendida como historia indígena de larga duración. En este artículo se presentan los resultados de los análisis arqueofaunísticos, cerámicos, bioarqueológicos, geoarqueológicos y radiocarbónicos realizados en la localidad arqueológica Laguna de los Gansos. En ésta se excavaron dos sitios (LDLG1 y LDLG2) emplazados a lo largo de un albardón al Oeste de la laguna homónima. En LDLG1 se hallaron abundantes fragmentos cerámicos lisos y decorados (incluyendo modelados zoomorfos) y material arqueofaunístico caracterizado por la elevada frecuencia de coipo, carpincho y ciervo de los pantanos. Este sitio representa una sucesión de ocupaciones cortas sobre un albardón que ocurrieron entre ca. 1200 y 1800 años 14C AP. En LDLG2 se recuperaron restos humanos (en entierros primario y secundario) datados entre 570 y 590 años 14C AP, junto a material cerámico, carbón y restos arqueofaunísticos. En suma, la localidad Laguna de los Gansos muestra una profunda historia de uso de las islas fluviales del Paraná y sus recursos acuáticos. Asimismo, su cronología temprana permite abordar la génesis y dispersión de Goya-Malabrigo a la luz de los nuevos modelos sobre etnogénesis. ; Archaeological research recently carried out at the Upper Delta of the Paraná River is aimed to widen our knowledge about regional archaeology, understood as long-term indigenous history. In this paper the results of the zooarchaeological, bioarchaeological, geoarchaeological, pottery and radiocarbon analyses performed at Laguna de Los Gansos archaeological locality are presented. Two sites (LDLG1 and LDLG2) emplaced along a levee, west of Los Gansos lagoon, were excavated. At LDLG1 many potsherds (including zoomorphic appendages) and archaeofaunal remains characterized by high frequencies of coypu, capybara and marsh deer were found. This site represents a set of successive brief occupations of a levee occupied between1200 and 1800 14C years BP. At LDLG2 human remains (primary and secondary inhumations) dated between 570 and 590 14C years BP were found associated with potsherds, charcoal and archaeofaunal remains. In sum, Laguna de Los Gansos locality exhibits a deep history of use of the Paraná fluvial islands and its aquatic resources. Furthermore, its early chronology enables the discussion of the origin and spread of Goya-Malabrigo in the light of recent ethnogenesis models. ; Fil: Bonomo, Mariano. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina ; Fil: Politis, Gustavo Gabriel. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Tandil. Investigaciones Arqueológicas y Paleontológicas del Cuaternario Pampeano. Universidad Nacional del Centro de la Provincia de Buenos Aires. Investigaciones Arqueológicas y Paleontológicas del Cuaternario Pampeano; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina ; Fil: Silva, Carolina Belén. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina ; Fil: Bastourre, Maria Laura. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina ; Fil: Ramos Van Raap, María Agustina. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina ; Fil: Castiñeira Latorre, Carola. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Mineralogía y Petrología; Argentina ; Fil: Scabuzzo, Clara. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina ; Fil: Apolinaire Vaamonde, Eduardo Saúl. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - La Plata; Argentina. Universidad Nacional de La Plata. Facultad de Ciencias Naturales y Museo. División Arqueología; Argentina

La economía de la identidad gitana está hoy parcialmente en manos de los sectores más activistas e influyentes de las iglesias evangélicas a través de su brazo social, la Federación de Asociaciones Culturales Cristianas de Andalucía (FACCA). Los supuestos religiosos y los espacios rituales se han vuelto, también, cuestión de etno-política. Nuestro trato científico de la religión la ha vuelto un problema de difícil manejo en el espacio público; de hecho muchos pensadores contemporáneos sostienen que en la esfera pública debemos entendernos con el único lenguaje de la razón secular, que el lenguaje religioso funciona únicamente fuera de este mundo secular e introduce premisas inaceptables excepto para los creyentes. El caso analizado aquí revela que (1) los procesos contemporáneos de etnogénesis como el que se muestra son en gran medida procesos ligados al desarrollo de políticas públicas; (2) que las administraciones han de dialogar con esos nuevos sujetos políticos, en nuestro caso líderes religiosos y pastores gitanos, si aspiran a que las políticas públicas alcancen a las comunidades gitanas; (3) que los regímenes secularistas deberían ser capaces de dar respuestas razonables a toda la diversidad interna de las sociedades modernas, incluyendo la pluralidad de concepciones religiosas que coexisten en la esfera pública y que, en casos como el analizado aquí, se intersectan con demandas de reconocimiento político para salvaguardar derechos culturales de las minorías étnicas y garantizarse el acceso a recursos. Como argumenta Taylor, el secularismo (o el laicismo) no debe ser un asunto que enfrente únicamente al Estado y Religión. A lo que de verdad se refiere es a la relación del Estado democrático con toda la diversidad. El principal objetivo del artículo ha sido exponer las conclusiones de la investigación realizada sobre las respuestas de los trabajadores del textil y confección de las comarcas citadas ante la incertidumbre. Más en concreto, el propósito era conocer a través del análisis de sus discursos de qué manera los trabajadores del textil-confección encaraban la falta de certeza. La respuesta mayoritaria ha sido el rechazo a todo posible cambio que genere duda y la defensa ante ella así como su minimización haciendo uso de los escasos instrumentos que la clase trabajadora tiene a su alcance: la privatización de sus intereses, la limitación de las expectativas de consumo y de vida, y el intento de sumergir toda su vida en una mínima rutina que les permita la planificación que la incertidumbre les sustrae. ; The economy of Gipsy identity is sustained at present by the most active and influential sectors of the evangelical churches, acting through their social arm: FACCA (Federation of Andalusian Cultural Christian Associations). Religious ideas and ritual spaces have become as well a matter of ethnopolitics. Our obsession with religion has made it into a problem difficult to handle; in fact, many thinkers these days are supporting the idea that within the public sphere we should use exclusively the language of secular reasoning, because religious language only works outside our secular world and its use introduces premises which are acceptable only for the believers. The case we analyze here shows that (1) contemporary ethnogenesis processes like this one, in which we can find political actors from the religious leadership, are processes linked to public policies; (2) public administrations must dialogue with these new political subjects, religious leaders and evangelical ministers, if they want these public policies to reach gypsy population; (3) secularised governments should be able to give reasonable answers to all forms of diversity in modern society, including the plurality of religious conceptions within the public sphere. In our case, these religious plurality interfaces with political recognition, ethnic minorities cultural rights and their access to public resources. As Taylor has noted, secularism (and laicism) is not about the confrontation between State and Religion, but about the response of the democratic state to all forms of diversity.

В статье подводятся итоги работы II Всероссийской научной конференции «История, экономика и культура средневековых тюрко-татарских государств Западной Сибири», которая состоялась в Кургане 17-18 апреля 2014 года. В работе конференции приняли участие 38 исследователей из России, Казахстан и Украины. Работа конференции велась по нескольким направлениям. В первый день были рассмотрены вопросы истории улуса Шибана и роли Шибанидов в истории Золотой Орды, в том числе проблема границ этих владений, место в административной структуре Улуса Джучи, участие представителей династии в событиях Великой Замятни и междоусобиц 1420-х годов. Также обсуждались этнические и политические процессы в Тюменском и Сибирском юрте. Значительное внимание было уделено вопросам тюркизации населения Западной Сибири и формирования различных групп сибирских татар. Исследователи отметили ограниченность источниковой базы позднесредневековой истории региона и необходимость комплексного подхода с привлечением к исследованию специалистов в области истории, археологии, этнографии, антропологии, лингвистики. Отдельная дискуссия развернулась по вопросу о роли ногайского и бухарского фактора в истории Сибирского ханства Кучума. Во второй день были обсуждены различные аспекты вхождения тюрко-татарских народов Урало-Иртышского междуречья в состав Российского государства. Были заслушаны доклады, посвященные политике и судьбе Кучумовичей, юридическим и военным аспектам подчинения татарских юртов. Проведено обсуждение двух версий этногенеза ичкинских татар как особой группы татарского населения региона. В связи с этим участники конференции призвали к осторожной позиции в применении этнических реконструкций в тюркской истории и их использовании в построении современных межэтнических отношений в России. Также были заслушаны доклады по вопросам духовной и материальной культуры татар Западной Сибири. Значительное внимание было уделено вопросам исламизации тюрко-татарских групп Западной Сибири и существованию исламских институтов в регионе при русской власти. ; The article summarizes the results of the Second National Research Conference "History, Economics and Culture of the Medieval Turko-Tatar States of Western Siberia", which was held in Kurgan on 17 th-18 th April 2014. 38 researchers from Russia, Kazakhstan, and Ukraine participated at the Conference. The Conference was focused on several topics. On the first day, the Conference started with the issues of the Shiban's ulus history and a role of the Shibanids in the history of the Golden Horde, including the issue of the borders of these lands, the ulus of Jochi's place in its administrative structure, the participation of representatives of the dynasty in the events of the Great Zamyatnya (i.e, the Great Distemper) and strives of the 1420's. There were also discussed the ethnic and political processes in the Tyumen and Siberian Yurt. Considerable attention was paid to the Turkization of the Western Siberian population and formation of various groups of the Siberian Tatars. Researchers have noted the limitations of the source base of the late-medieval history of the region and the need for a comprehensive approach to the research involving experts in the fields of history, archaeology, ethnography, anthropology, linguistics. A separate debate was held on the role of the Nogai and Bukhara factor in the history of the Kuchum Siberian khanate. On the second day, there were discussed various aspects of the Turkic-Tatar peoples' occurrence from the Ural-Irtysh interfluve to the Russian State. There were presented reports both on the policy and destiny of the Kuchum descendants and legal and military aspects of the Tatar yurtes' subordination. There was held a discussion about two versions of the Ichkinski Tatar ethnogenesis as a special group of the Tatar population of the region. Thereupon, the conference participants called for a cautious stance on the use of ethnic reconstructions in Turkic history and their use in the construction of modern inter-ethnic relations in Russia. There were also presentations on issues of spiritual and material culture of the Tatar peoples of Western Siberia. Considerable attention was paid to the Islamization of the Turkish-Tatar groups in Western Siberia and the existence of Islamic institutions in the region by under Russian power.

La economía de la identidad gitana está hoy parcialmente en manos de los sectores más activistas e influyentes de las iglesias evangélicas a través de su brazo social, la Federación de Asocia-ciones Culturales Cristianas de Andalucía (FACCA). Los supuestos religiosos y los espacios rituales se han vuelto, también, cuestión de etnopolítica. Nuestro trato científico de la religión la ha vuelto un problema de difícil manejo en el espacio público; de hecho muchos pensadores contemporáneos sostienen que en la esfera pública debemos entendernos con el único lenguaje de la razón secular, que el lenguaje religioso funciona únicamente fuera de este mundo secular e introduce premisas inacepta-bles excepto para los creyentes. El caso analizado aquí revela que (1) los procesos contemporáneos de etnogénesis como el que se muestra son en gran medida procesos ligados al desarrollo de políticas públicas; (2) que las administraciones han de dialogar con esos nuevos sujetos políticos, en nuestro caso líderes religiosos y pastores gitanos, si aspiran a que las políticas públicas alcancen a las comuni-dades gitanas; (3) que los regímenes secularistas deberían ser capaces de dar respuestas razonables a toda la diversidad interna de las sociedades modernas, incluyendo la pluralidad de concepciones religiosas que coexisten en la esfera pública y que, en casos como el analizado aquí, se intersectan con demandas de reconocimiento político para salvaguardar derechos culturales de las minorías étnicas y garantizarse el acceso a recursos. Como argumenta Taylor, el secularismo (o el laicismo) no debe ser un asunto que enfrente únicamente al Estado y Religión. A lo que de verdad se refiere es a la relación del Estado democrático con toda la diversidad.El principal objetivo del artículo ha sido exponer las conclusiones de la investigación realizada sobre las respuestas de los trabajadores del textil y confección de las comarcas citadas ante la incertidumbre. Más en concreto, el propósito era conocer a través del análisis de sus discursos de qué manera los trabajadores del textil-confección encaraban la falta de certeza. La respuesta mayoritaria ha sido el rechazo a todo posible cambio que genere duda y la defensa ante ella así como su minimización haciendo uso de los escasos instrumentos que la clase trabajadora tiene a su alcance: la privatización de sus intereses, la limitación de las expectativas de consumo y de vida, y el intento de sumergir toda su vida en una mínima rutina que les permita la planificación que la incertidumbre les sustrae. ; The economy of Gipsy identity is sustained at present by the most active and influential sectors of the evangelical churches, acting through their social arm: FACCA (Federation of Anda-lusian Cultural Christian Associations). Religious ideas and ritual spaces have become as well a matter of ethnopolitics. Our obsession with religion has made it into a problem difficult to handle; in fact, many thinkers these days are supporting the idea that within the public sphere we should use exclu-sively the language of secular reasoning, because religious language only works outside our secular world and its use introduces premises which are acceptable only for the believers. The case we analyze here shows that (1) contemporary ethnogenesis processes like this one, in witch we can find political actors from the religious leadership, are processes linked to public policies; (2) public administrations must dialogue with these new political subjects, religious leaders and evangelical ministers, if they want these public policies to reach gypsy population; (3) secularised governments should be able to give reasonable answers to all forms of diversity in modern society, including the plurality of religious conceptions within the public sphere. In our case, these religious plurality interfaces with political recognition, ethnic minorities cultural rights and their access to public resources. As Taylor has noted, secularism (and laicism) is not about the confrontation between State and Religion, but about the response of the democratic state to all forms of diversity.

The African Diaspora: A History Through Culture, by Patrick Manning (reviewed by Joseph C. Miller) Atlas of the Transatlantic Slave Trade, by David Eltis & David Richardson (reviewed by Ted Maris-Wolf) Abolition: A History of Slavery and Antislavery, by Seymour Drescher (reviewed by Gregory E. O'Malley) Paths to Freedom: Manumission in the Atlantic World, edited by Rosemary Brana-Shute & Randy J. Sparks (reviewed by Matthew Mason) You Are All Free: The Haitian Revolution and the Abolition of Slavery, by Jeremy D. Popkin (reviewed by Philippe R. Girard) Fighting for Honor: The History of African Martial Arts in the Atlantic World, by T .J. Desch Obi (reviewed by Flávio Gomes & Antonio Liberac Cardoso Simões Pires) Working the Diaspora: The Impact of African Labor on the Anglo-American World, 1650-1850, by Frederick C. Knight (reviewed by Walter Hawthorne) The Akan Diaspora in the Americas, by Kwasi Konadu (reviewed by Ray Kea) Tradition and the Black Atlantic: Critical Theory in the African Diaspora, by Henry Louis Gates Jr. (reviewed by Deborah A. Thomas) From Africa to Jamaica: The Making of an Atlantic Slave Society, 1775-1807, by Audra A. Diptee (reviewed by D.A. Dunkley) Elections, Violence and the Democratic Process in Jamaica 1944-2007, by Amanda Sives (reviewed by Douglas Midgett) Caciques and Cemi Idols: The Web Spun by Taino Rulers between Hispaniola and Puerto Rico, by José R. Oliver (reviewed by Brian D. Bates) The Latin American Identity and the African Diaspora: Ethnogenesis in Context, by Antonio Olliz Boyd (reviewed by Dawn F. Stinchcomb) Reconstructing Racial Identity and the African Past in the Dominican Republic, by Kimberly Eison Simmons (reviewed by Ginetta E.B. Candelario) Haiti and the Haitian Diaspora in the Wider Caribbean, edited by Philippe Zacaïr (reviewed by Catherine Benoît) Duvalier's Ghosts: Race, Diaspora, and U.S. Imperialism in Haitian Literatures, by Jana Evans Braziel (reviewed by J. Michael Dash) Mainland Passage: The Cultural Anomaly of Puerto Rico, by Ramón E. Soto-Crespo (reviewed by Guillermo B. Irizarry) Report on the Island and Diocese of Puerto Rico (1647), by Diego de Torres y Vargas (reviewed by David A. Badillo) Land Reform in Puerto Rico: Modernizing the Colonial State, 1941-1969, by Ismael García-Colón (reviewed by Ricardo Pérez) Land: Its Occupation, Management, Use and Conceptualization. The Case of the Akawaio and Arekuna of the Upper Mazaruni District, Guyana, by Audrey J. Butt Colson (reviewed by Christopher Carrico) Caribbean Religious History: An Introduction, by Ennis B. Edmonds & Michelle A . Gonzalez (reviewed by N. Samuel Murrell) The Cross and the Machete: Native Baptists of Jamaica – Identity, Ministry and Legacy, by Devon Dick (reviewed by John W. Pulis) Swimming the Christian Atlantic: Judeoconversos, Afroiberians and Amerindians in the Seventeenth Century, by Jonathan Schorsch (reviewed by Richard L. Kagan) Kosmos und Kommunikation: Weltkonzeptionen in der südamerikanischen Sprachfamilie der Cariben, by Ernst Halbmayer (reviewed by Eithne B. Carlin) That Infernal Little Cuban Republic: The United States and the Cuban Revolution, by Lars Schoultz (reviewed by Antoni Kapcia) Voice of the Leopard: African Secret Societies and Cuba, by Ivor L. Miller (reviewed by Elizabeth Pérez) Guantánamo: A Working-Class History between Empire and Revolution, by Jana K. Lipman (reviewed by Barry Carr) Packaged Vacations: Tourism Development in the Spanish Caribbean, by Evan R. Ward (reviewed by Polly Pattullo) Afro-Greeks: Dialogues Between Anglophone Caribbean Literature and Classics in the Twentieth Century, by Emily Greenwood (reviewed by Gregson Davis) Caribbean Culture: Soundings on Kamau Brathwaite, edited by Annie Paul (reviewed by Paget Henry) Libertad en cadenas: Sacrificio, aporías y perdón en las letras cubanas, by Aída Beaupied (reviewed by Stephen Fay) The Trickster Comes West: Pan-African Influence in Early Black Diasporan Narratives, by Babacar M'baye (reviewed by Olabode Ibironke) Cheddi Jagan and the Politics of Power: British Guiana's Struggle for Independence, by Colin A. Palmer (reviewed by Jay R. Mandle) A Language of Song: Journeys in the Musical World of the African Diaspora, by Samuel Charters (reviewed by Kenneth Bilby) Man Vibes: Masculinities in Jamaican Dancehall, by Donna P. Hope (reviewed by Eric Bindler)

Фундаментальный труд Г.Н. Потанина «Очерки Северо-Западной Монголии»[1], особенно его второй и четвертый выпуски, представляющие собой свод этнографических материалов, занимает прочное место в отечественных тюркологии и монголоведении. Но это сочинение до сих пор не стало предметом серьезного научного анализа. В статье рассматривается этнографический аспект труда. ; The article is devoted to Essays on North-Western Mongolia, G.N. Potanins fundamental work which especially its second and fourth issues is a compendium of ethnographic materials and has an important place in the Russian tradition of Turkic and Mongolian Studies. Essays… have a complicated structure. It is clearly subdivided into three parts: ethnographic materials, tales and legends and extensive comments which are unfinished pieces of academic research. Potanins research interests focused on the Turkic tribes of the Russian Altai, such as the Altai, the Telenget, the Toyoles, the diverse ethnic and territorial groups of the Uryankhai (mostly the future Tuvins), the Mongol peoples, such as the Durbur (Derbets), the Darkhats, the Buryats, the Khalkha, and the Kirghiz (Kazakhs), the subordinates of both Russia and China. The inclusion of Buryats, Altai peoples, Kazakhs in the geographic framework of North-Western Mongolia was hardly accidental, as it reflected Potanins profound idea of Central Asia as of an integral organism including Mongolia, Altai (the whole of South Siberia), the Kazakh lands. Defining the geography of the territories he studied, the author approached this problem primarily as an ethnographer, not as a geographer. It was the cultural and linguistic continuity of Mongolias Northern parts and the South of West Siberia as well as the ethnogenetic affinities that allowed positing this region as some cultural and linguistic unity, irrespective of the political, orographic and landscape systems. As a matter of fact, Potanin used the ethnographic materials to delineate the Northern borders of Central Asia (in the traditional Russian understanding of the term) which encompassed the Turkicand Mongol-speaking Southern Siberia. No less important was the problem of the ethnic affiliation of the pre-Mongol population of the lands between the Altai and the Tian Shan that Potanin raised. In his opinion, the fact that Kazakhs lived there in the 19th century did not testify to their autochthony. Thus, two problems have been raised: of the nature of the pre-Mongol population and of the territory of the Kazakhs ethnogenesis. On the basis of his brilliant knowledge of Mongol ethnography and the cultures of various Turkic peoples of the Sayan and the Altai, Potanin carried out comparative ethnographic research. He did not compare the whole cultural complexes of Mongols and Turks of the Sayan and the Altai, on the one hand, and of the Kazakhs, on the other hand. He tried to find out the commonalities and the specifics in the details of these cattle-breeding cultures. It is the details that are the most illustrative ethnographic markers when isomorphic cultures are compared, as the details, in particular, retain the ethnic and cultural traces of the long-forgotten, extinct peoples. The studies of folk-lore of the peoples of North-Western Mongolia allowed Potanin to trace the subjects common for both Asian and Western cultures. From here followed a no less important Potanins thesis about the deep influence of the Orient on the cultures of the European peoples. The acceptance of this vision was incompatible with the Euro-centric view of the development of the human civilization shared not only by many of the contemporaries, but also by the posterity. The stereotype of a European as a Kulturtraeger became firmly entrenched in the evolutionary and Marxist concepts of the human development. Potanins scope of research interests, deep knowledge of the culture of the peoples of Central Asia, respectful attitude to them, new vision of the established scientific truths, academic courage allowed him to not only raise new academic problems, but also to suggest a way of their resolution.

Vor dem Hintergrund der Annahme, dass Sprachwahl in zweisprachigen Sprechergemeinschaften immer eine gewisse Ethnizität indiziert und dem Umkehrschluss, dass Ethnizität einen Einfluss auf die Sprachwahl hat, beschreibt die Arbeit die Ergebnisse einer empirischen Studie zu Sprachwahl und Spracheinstellungen von bilingualen (Yukatekisch - Spanisch) Sprechern in der mexikanischen Kleinstadt Felipe Carrillo Puerto im Bundesstaat Quintana Roo. Untersuchungsgegenstand ist das sprachliche Verhalten der Informanten in bestimmten Domänen alltäglicher Sprachverwendung. Dabei lag der Fokus der Untersuchung auf der quantitativen Bestimmung von ethnischer Identität (hier als "ethnische Affinität" bezeichnet) der Informanten: Mit Felipe Carrillo Puerto wurde für die Untersuchung ein Ort gewählt, in dem Veränderungen durch Akkulturierungsprozesse deutlich sichtbar sind. Die einzigartige Ethnogenese der Bevölkerung der Zona Maya, die damit eng verknüpfte Entstehungsgeschichte der Stadt Felipe Carrillo Puerto sowie der zunehmende kulturelle Wandel der Region und der damit einhergehende Bilingualismus bilden die Grundlage für die Untersuchung. Die Informanten sind allesamt Nachfahren der aus dem yukatekischen Kastenkrieg hervorgegangenen, früher nach Autonomie strebenden, indigenen Gruppe der sog. Cruzo'ob-Maya. Kern dieser Gruppe bildet ein synkretistischer Glaubensritus, in deren Mittelpunkt ein (ehedem) sprechendes Kreuz steht, woher sich auch die Bezeichnung Cruzo'ob-Maya ableitet. Das Yukatekische Maya wird von dieser Religion explizit als Sprache des "auserwählten Volkes", den "Verteidigern des wahren Christums" angesehen. Um die Nähe zu dieser Gruppe indirekt bestimmen zu können, wurden verschiedene soziale wie religiöse Daten als Indikatoren verwendet, anhand derer eine zumindest theoretisch mögliche Affinität der Informanten zum Kreuzkult und folglich zur ethnischen Gruppe der sog. Cruzo'ob-Maya festgestellt werden konnte. So konnte in der Untersuchung der Frage nachgegangen werden, welche Rolle dieser ethnischen Affinität bei der Sprachwahl und den Spracheinstellungen im akkulturiertem Kontext von Felipe Carrillo Puerto zukommt. Die Ergebnisse haben gezeigt, dass mit Ausnahme der Domäne "Familie", die Verwendung des Yukatekischen Maya eher die Ausnahme als die Regel ist. Anhand der Daten dieser Domäne ließ sich nicht nur die Hypothese stärken, dass sich auch innerhalb der Familie, der im Fishman'schen Sinne "Kerndomäne" zur Weitergabe indigener Sprachen, ein Wandel vollzieht, bei dem das Yukatekische Maya mehr und mehr aufgegeben wird, je jünger die Informanten sind. Vielmehr konnte gezeigten werden, dass dies mit dem Verlust der Affinität zum Kreuzkult einhergeht. ; Based on the assumption that the choice of a particular language may indicate a certain ethnicity and consequently ethnicity influences language choice, the present study describes the result of an empirical investigation into language choice and language attitudes of bilingual (Yucatec - Spanish) speakers in the small mexican town of Felipe Carrillo Puerto, Quintana Roo. Against the background of the ethnogenesis of the population of the Zona Maya and the closely related foundation of Felipe Carrillo Puerto as well as the ongoing cultural change, the questions raised in the project regard the description of language choice (in Fishman's [1965] sense) in a given speech community in certain domains. But not only does it aim to sketch the bilingual situation among the descendants of the Cruzo'ob-Maya living in Felipe Carrillo Puerto, it also aims to outline a method of the assessment of ethnic identity, and the use of the outcome of this assessment as an independent variable in the sociolinguistic analysis of linguistic behavior. The Cruzo'ob Maya are the result of a revitalization movement which aimed at the social, military, and politcal cohesion of uprising landworkers during the Caste War of Yucatan (1847-1901). Some six decades of research on the post Caste War (1847-1901) Mayan communities in Quintana Roo focus almost entirely on the social, ethno-historical, and environmental (in its broadest sense) development of these groups. Both the beginning and the consequences of the Caste War, and the emerged revitalization movement – the Cult of the Talking Cross of the so-called Cruzo'ob-Maya – have been of interest to anthropologists since the early publication of Villa Rojas [1945]. More recent studies have focused on the socio-economical and socio-cultural consequences of the acculturation of this Maya subgroup. Additionally, there are several language- or culture-specific descriptions of language maintenance and language shift in the Maya area, but despite the massive cultural change underway in the north-western part of Quintana Roo, the "Riviera Maya" between Cancun and Tulum, there has been no sociolinguistic research in Quintana Roo so far. Filling this gap was the aim of the present study. It has been shown, that with the exception of the family-domain the choice of Yucatec was rather the exception than the rule. Based on the data gatherd for the language choice in this particular domain it seems plausible to assume, that even within the family-domain, the most important one (in Fishman's sense) for the intergenerational transmission of an indigneous language, there is a massive language shift underway in which Yucateca Maya is being marginalized. This marginalization is accompanied by and ownig to a loss of affinity to the Cult of the Holy Cross.

The Phoenicians were a Semitic people that inhabited the coast of the southern Levant. They were known throughout the Ancient Near East as shrewd merchants, gifted artisans, and exceptional mariners who ventured the Mediterranean Sea and beyond the straights of Gibraltar long before the invention of the compass. And yet despite all their acknowledged traits, modern scholars still define this important ancient culture as a lost civilization, mainly due to the acute lack of prominent original Phoenician written sources. Although thousands of Phoenician and Punic inscriptions were found over the years, the vast majority consists of laconic formulas providing little information. Therefore, most of our conceptions on the Phoenicians are still derived from anachronistic exterior sources such as the Hebrew bible and various classical authors. Since the 19th century, archaeology has played a key role in the rediscovery of the Phoenician culture in the east and west. However, since most of the major Phoenician urban centers lie below their modern successors, excavations in Lebanon are often difficult. Furthermore, the fragile political situation in the region during the last half a century has greatly hindered archaeological exploration of the Phoenician homeland. For these reasons and more, the Phoenicians received little scholarly attention in comparison to other ancient Levantine people such as the Israelites, Philistines, or Aramaeans. Modern scholars often treat each Phoenician city-state as an individual entity, emphasizing their autonomous nature and their independent civic identity. Some even questioned whether we may refer to the Phoenicians as a people, as they seem to lack basic elements of an ethnic group. They were a people without a common name, as they often chose to identify themselves as members of their city-state rather than subscribing to a broader ethnic or national identity. They had no acknowledged state with fixed borders, and they lacked political unity. Furthermore, some scholars maintain that there was no substantial difference between the language, religion, or craftsmanship of the city-states that constituted Phoenicia, and that of the rest of the southern Levant during most of the Bronze and Iron Ages. This study aims to answer the question can a broad Phoenician ethnic identity be reconstructed from the material culture of the Phoenicians during the Iron Age despite their tendency for a strong regional civic identity? By implementing an interdisciplinary longue durée approach that takes into consideration historical, political, and socio-economic factors, as well as the acute effect of the land-and-seascape on this ancient society, and analyzing various aspects of their material culture as it was expressed through architecture, religion and cult, burial practices, and the maritime culture, certain unique cultural elements were recognized which may serve as 'ethnic markers'. These unique markers, which were mainly exhibited in the Phoenicians' religion and cult, and maritime culture, were identified throughout Phoenicia and its dependencies suggesting a pan-Phoenician cultural koiné. In light of these findings, core issues of the Phoenician culture in the east, such as their ethnogenesis and the constant tension between their civic and ethnic identities, were addressed and possible theories were offered. Although material culture should not be automatically equated with ethnicity, it is undeniable that in the course of the self-definition of any human group, certain aspects of material culture, alongside other cultural traits such as language, religion, or dress, are chosen or used to mark ethnicity and often reflect symbolism and ethnic behavior. Material culture constitutes an indirect reflection of society, as ideas, ideology, and systems of belief are often manifested in its people's handiwork. The utilization of certain aspects of material culture was often implemented in order to distinguish a certain group from other groups, creating social boundaries that differentiate 'us' from 'them', and thus facilitating the formation of a distinct identity. This study, which often times extends far beyond its chronological scope, demonstrates that despite the individual/autonomous tendencies of the Phoenicians for a strong regional/civic identity, rather than to a broader ethnic identity, certain unique cultural elements manifested in the material culture demonstrate a pan-Phoenician cultural koiné, which was recognized not only by others as distinctive 'Phoenician' or 'Canaanite', but also by the Phoenicians themselves. These cultural elements, expressed in the material culture, and their self-ascription and ascription by others, constitute a complex shared ethnic identity that we refer to today as 'Phoenician'. ; XXIII, 497 Seiten

[Resumen] En la provincia de Misiones, Argentina, situada en el noreste del país y que forma parte de la denominada zona de la Triple Frontera (pues linda con Brasil y Argentina), se asientan en torno a 100 comunidades guaraníes de la parcialidad mbyá en las cuales habitan cerca de 7000 personas. En dicho territorio realicé una estadía de campo de seis meses de duración entre noviembre de 2009 y mayo de 2010 durante la cual conocí varias de dichas comunidades y entrevisté a personas de diferentes organismos estatales y no estatales (Ministerios, institutos indigenistas, Universidad Nacional de Misiones, ONGs, Iglesia) para conocer las relaciones entre los mbyá y la sociedad blanca. El objetivo principal de esta tesis será tratar de mostrar discursos y praxis en torno a la diversidad cultural entendida como instrumento político. Para ello se utiliza el ejemplo etnográfico y la discusión teórica. Y se propone entender los procesos de etnogénesis como procesos politológicos. La diversidad cultural, entendida como constructo político (tomando como "materias primas" las diferencias culturales), tiene repercusiones heterogéneas e interpretaciones agenciales varias dependiendo de la relación asimétrica minoría-mayoría. La tesis principal que se trata de defender es que no existe un discurso neutral ni objetivo ni unas prácticas imparciales en torno a la diversidad cultural, sino múltiples y concurrentes implicaciones políticas que sitúan transitoriamente a grupos e individuos en posiciones de poder y contrapoder, subjetivizándolos y manteniendo la presencia de asimetrías culturales. De lo que se trata por lo tanto es de las múltiples reformulaciones que puede tener el concepto de identidad, siempre entendido en un plano relacional, y los usos que de esta idea se pueden dar. ; [Resumo] Na provincia de Misiones, Arxentina, situada no nordés do país e que forma parte da denominada zona da Tripla Fronteira (pois linda con Brasil e Arxentina), aséntanse en torno a 100 comunidades guaranís da parcialidade mbyá nas cales habitan preto de 7000 persoas. No devandito territorio realicei unha estadía de campo de seis meses de duración entre novembro de 2009 e maio de 2010 durante a cal coñecín varias das devanditas comunidades e entrevistei persoas de diferentes organismos estatais e non estatais (Ministerios, institutos indixenistas, Universidade Nacional de Misións, ONGs, Igrexa) para coñecer as relacións entre os mbyá e a sociedade branca. O obxectivo principal desta tese será tratar de mostrar discursos e praxe en torno á diversidade cultural entendida como instrumento político. Para iso utilízase o exemplo etnográfico e a discusión teórica. E proponse entender os procesos de etnoxéne como procesos politolóxicos. A diversidade cultural, entendida como constructo político (tomando como "materias primas" as diferenzas culturais), ten repercusións heteroxéneas e interpretacións axenciais varias dependendo da relación asimétrica minoría-maioría. A tese principal que se trata de defender é que non existe un discurso neutral nin obxectivo nin unhas prácticas imparciais en torno á diversidade cultural, senón múltiples e concorrentes implicacións políticas que sitúan transitoriamente a grupos e individuos en posicións de poder e contrapoder, subxetivizándoos e mantendo a presenza de asimetrías culturais. Do que se trata polo tanto é das múltiples reformulacións que pode ter o concepto de identidade, sempre entendido nun plano relacional, e os usos que desta idea se poden dar. ; [Abstract] In the province of Misiones, Argentina, located in the northeast of the country and is part of the so-called tri-border area (as bordering Brazil and Argentina), settle around 100 Guarani communities mbyá bias in which live about 7000 people. In that territory did a field stay six months between November 2009 and May 2010 during which several of these communities met and interviewed people from different state and non-state bodies (ministries, indigenous institutions, National University of Misiones , NGOs, Church) for relations between Mbya and white society. The main objective of this thesis will try to show speeches and praxis around cultural diversity understood as a political tool. It uses the example ethnographic and theoretical discussion. And it aims to understand the processes of ethnogenesis as political science processes. Cultural diversity, understood as a political construct (on the "raw materials" cultural differences), has implications agentials several heterogeneous and interpretations depending on the asimetrical relationship minority-majority. The main thesis is defended is that there is no neutral discourse neither objective nor impartial practices around cultural diversity, but multiple and concurrent political implications that place temporarily to groups and individuals in positions of power and counter-power, maintaining the presence of cultural asymmetries. From what it is therefore multiple reformulations can have the concept of identity, always understood in a relational level, and uses this idea can be given.

The association of Wari with Quechua, or proto-Quechan speech, cannot be demonstrated by an unbroken tradition of material culture such as ceramic style from the Middle Horizon to ethnohistorically known Quechua speaking communities. However, the spread of Wari from its northern Ayacucho homeland, to the archaeologically most obvious colonies that stretch across Andes from Cuzco to southern Ayacucho, and into Ica and Arequipa, corresponds remarkably with the ethnohistoric distribution of Quechua IIC. This is the most convincing confirmation that Wari spoke proto-Quechua. Variation among southern Quechua IIC dialects suggests to linguists that dispersal was later than the Middle Horizon. However, if a unified Wari polity promoted a uniform speech community throughout its southern domain it is likely that differentiation would not have begun until Huari collapsed at the end of the Middle Horizon.The origins of Wari lie in long-term interactions between highland Huarpa and coastal Nasca cultures, perhaps establishing an expansive political confederation by the end of the Early Intermediate Period. If Nasca people spoke proto-Aymara and Huarpa folk spoke proto-Quechua, this alliance may account for the ancient relationship between these two proto language groups, described by historical linguists. Archaeological evidence for Wari in the north, especially the Mantaro, the Callejón de Huaylas, and Huamachuco, suggests an early phase of colonization with direct rule, followed by the rise of local elites allied with Wari nobility, indirect rule, and processes of ethnogenesis, that probably promoted linguistic distinction, albeit retaining Wari affiliation. Consequently, although Quechua may have arrived in the north highlands at more or less the same time as the south, separation of Quechua I languages in this northern region probably began early in the Middle Horizon, and experienced social pressures promoting rapid differentiation. The Quechuas of the central coast and far northern Cajamarca are confusing, but new understandings of the archaeology will require new inferences about the past. In the meantime, it is at least plausible to propose that proto-Quechua was spread by Wari, during the Middle Horizon, and that Wari should be credited with the dispersal of Quechua as a whole, not just Quechua II. ; La asociación de Wari con el quechua o el protoquechua no se puede demostrar con una tradición ininterrumpida de cultura material desde los estilos de cerámica del Horizonte Medio a las comunidades quechuahablantes etnohistóricamente conocidas, pero su dispersión desde su área de origen en el norte de Ayacucho hasta las colonias arqueológicamente más obvias que se extienden lo largo de los Andes desde el Cuzco al sur de Ayacucho, así como hacia Ica y Arequipa, corresponde, de manera notable, con la distribución etnohistórica del quechua IIC. Esta constituye la confirmación más convincente de que los wari hablaron protoquechua. La variación entre los dialectos quechua IIC del sur sugiere a los lingüistas que la dispersión fue posterior al Horizonte Medio. Sin embargo, si se plantea el escenario de una entidad política unificada como Wari, que promovió una comunidad con una lengua uniforme a lo largo de sus dominios en el sur, es probable que la diferenciación no haya empezado si no hasta que Huari, y su imperio, colapsaron hacia fines del Horizonte Medio.Los orígenes de Wari se pueden encontrar en una serie de interacciones de largo plazo entre las culturas Huarpa, de la sierra, y Nasca, de la costa, posiblemente con el establecimiento de una confederación política expansiva hacia fines del Período Intermedio Temprano. Si los grupos nasca hablaban protoaimara y la gente huarpa se comunicaba mediante el protoquechua, dicha alianza podría explicar la antigua relación entre estos dos grupos protolingüísticos descritos por los lingüistas históricos. La evidencia arqueológica para Wari en el norte, especialmente en el Mantaro, el Callejón de Huaylas y Huamachuco, sugiere una fase temprana de colonización acompañada de un control directo, a lo que siguió un ascenso de las elites aliadas con la nobleza wari, un control indirecto y procesos de etnogénesis que, probablemente, promovieron una diferenciación lingüística, si bien conservaron la filiación wari. Como consecuencia de ello, si bien el quechua puede haber llegado a la sierra norte aproximadamente al mismo tiempo que al sur, la separación de las variantes del quechua I en estas regiones del norte empezó, quizá, de manera temprana en el Horizonte Medio y experimentó imposiciones sociales que estimularon una rápida distinción. La situación de los quechuas de la costa central y de Cajamarca, en el extremo norte, es confusa, por lo que las nuevas interpretaciones por parte de la arqueología requerirán de nuevas inferencias acerca del pasado. En el entretanto, es posible proponer, al menos, que el protoquechua fue difundido por Wari durante el Horizonte Medio y que a Wari se le debe atribuir la dispersión del quechua en su integridad y no solo del quechua II.

In this article the author considers territorial differences in the formation of the religious component of ethnocultural development of Chernivtsi oblast, which is distinguished by its ethnical contact, polyethnicity and transboundariness. Its territory is home to more than 130 ethnic groups, and Ukrainians, Romanians and Moldovans border on densely populated areas. Also unique is the fact that there are two historical and geographical regions of Ukrainians – Northern Bukovina and Northern Bessarabia, as well as parts of the Romanian historical and geographical region – Dorogoy region. In the territory of Northern Bukovina, namely in its mountainous parts, the population belongs to the ethnographic group – Hutsuls, who formed and preserved their ethnic culture. The years of Ukraine's independence have been marked by complex transformational processes that happened in many spheres of society: changes in state institutions, political system, property issues, ethnocultural development of the regions, and so on. The moral principles and priorities of both society as a whole and the individual began to differ significantly from the values of the previous generation. There have been radical changes in the religious sphere, as an integral part of the life of any society, one of the important social institutions of the Ukrainian people. The functions and social significance of religion have changed to some extent. Thus, S. Zdioruk defines the social significance of religion "not only by its spiritual or metacultural influence, but also by active political, social and economic activities both in the process of ethnogenesis and the creation and development of the state." This usually indicates the importance of taking into account the religious factor in the formation of regional development, including ethnocultural, which is the basis for the development of tourism, arts, culture and other sectors of the economy. The article deepens the theoretical and methodological principles of socio-geographical study of ethnocultural development, analyzes the religious component, traces the influence of territory formation and other historical factors on the formation of religious space, its material and spiritual component. ; В данной статье автором рассматриваются территориальные различия в формировании религиозной составляющей этнокультурного развития региона Черновицкой области, который отличается своей этноконтактностью, полиэтничностью и трансграничностью. На его территории проживают представители более 130 этнических групп, а украинцы, румыны и молдаване граничат между собой плотно заселенными территориями. Также уникальным является то, что здесь представлены два историко-географические края украинцев – Северная Буковина и Северная Бессарабия, а также часть румынского историко-географического края – Дорогойщины. На территории Северной Буковины, а именно в горных ее частях, население относится к этнографической группе – гуцулов, которые сформировали и сохранили свою этническую культуру. Годы независимости Украины ознаменовались сложными трансформационными процессами, которые происходили во многих сферах жизнедеятельности общества: изменениях в государственных учреждениях, политическом устройстве, в вопросах собственности, этнокультурного развития регионов и тому подобное. Моральные принципы и приоритеты как общества в целом, так и отдельного человека существенно стали отличаться от ценностей предыдущего поколения. Произошли коренные изменения и в религиозной сфере, как неотъемлемой части жизнедеятельности любого общества, одного из весомых социальных институтов украинского народа. Изменились в некоторой степени функции и общественная значимость религии. Так, С. Здиорук определяет общественную значимость религии «. не только ее духовным или метакультурным влиянием, но и активной политической, социальной и экономической деятельностью как в процессе этногенеза, так и создания и развития государства». Это обычно указывает на важность учета религиозного фактора в процессе формирования развития регионов, в том числе и этнокультурного, который является основой для развития туризма, художественных промыслов, культуры и других отраслей экономики. В статье углубляются теоретико-методологические принципы общественно-географического исследования этнокультурного развития, проведен анализ его религиозной составляющей, прослежено влияние на формирование территории и других исторических факторов на процесс становления религиозного пространства, его материальной и духовной составляющей. ; У даній статті автором розглядаються територіальні відміни у формуванні релігійної складової етнокультурного розвитку регіону Чернівецької області, який вирізняється своєю етноконтактністю, поліетнічністю та транскордонністю. На його території проживають представники більше 130 етнічних груп, а українці, румуни та молдовани межують між собою щільно заселеними територіями. Також унікальним є те, що тут представлені два історико-географічні краї українців – Північна Буковина та Північна Бессарабія, а також частини румунського історико-географічного краю – Дорогойщини. На території Північної Буковини, а саме у гірських її частинах, населення відноситься до етнографічної групи – гуцулів, які сформували та зберегли свою етнічну культуру. Роки незалежності України ознаменувалися складними трансформаційними процесами, які відбувалися в багатьох сферах життєдіяльності суспільства: зміни у державних інституціях, політичному устрою, у питаннях власності, етнокультурного розвитку регіонів тощо. Моральні принципи та пріоритети як суспільства в цілому, так і окремої людини суттєво стали відрізнятися від цінностей попереднього покоління. Відбулися корінні зміни і в релігійній сфері, як невід'ємній частині життєдіяльності будь-якого суспільства, одного з вагомих соціальних інститутів українського народу. Змінилися деякою мірою функції та суспільна значущість релігії. Так, С.Здіорук визначає суспільну значущість релігії «…не лише її духовним чи метакультурним впливом, а й активною політичною, соціальною та економічною діяльністю як у процесі етногенезу, так і створення та розвитку держави». Це звичайно вказує на важливість врахування релігійного фактору у процесі формування розвитку регіонів, в тому числі і етнокультурного, який є основою для розвитку туризму, художніх промислів, культури та інших галузей економіки. У статті поглиблюються теоретико-методологічні принципи суспільно-географічного дослідження етнокультурного розвитку, проведено аналіз його релігійної складової, простежено вплив формування території та інших історичних чинників на процес становлення релігійного простору, його матеріальної та духовної складової.

На территории Красноярского края России, в долине р. Ус, на границе в Республикой Тыва, до настоящего времени проживает особая тувинская общность усинские тувинцы. Статья посвящена их истории и основывается на документах архивов Красноярского края, Минусинска, Иркутской области, Республики Тыва. Науке хорошо известны тувинцы Монголии и Китая. Усинские тувинцы же практически не изучались и не включались в число коренных народов Красноярского края. Лишь в последние 5 лет появились работы ученых Сибирского федерального и Тувинского госуниверситетов по этносоциальным и языковым особенностям усинских тувинцев. Есть две версии истории заселения тувинцами Усинского района: 1) предки тувинцы кочевали в долине Уса, и этот район входил в территориальную область завершающего этапа тувинского этногенеза после XVII в.; 2) заселение тувинцами долины началось почти одновременно с появлением первых русских переселенцев. Можно предположить, что современный этап тувинского освоения Усинской долины начался в XVIII в., после окончательного закрепления этой территории за Россией и после оформления в Китайской империи административного образования Урянхай. Активное русское освоение Усинского района началось в XIX в. Это привело к изменениям в тувинском освоении этой территории, например, тувинские власти в 1860-х гг. пытались создать препятствия русской земледельческой колонизации. Стали сокращаться тувинские кочевья, развивается хозяйственная кооперация и рост зависимости тувинцев от русских предпринимателей и крестьян. Тем не менее, на рубеже XIX-ХХ вв. тувинское население округа оставалось многочисленным. Росли русско-тувинские противоречия. Принятие Тувы под политическое покровительство России в 1914 г. вызвало и вопрос об организации усинских тувинцев. Они полностью сохраняли все атрибуты подданства цинскому императору. Наличие постоянного тувинского населения на соседней территории обусловило территориальные претензии Тувинской Народной республики. Вопрос о присоединении Усинского района к Туве сохранял остроту несколько первых десятилетий ХХ в. В целом, с момента пограничного русско-китайского размежевания в первой половине XVIII в. и до вхождения Тувы в состав России в 1944 г. постоянно проживавшие в Усинском районе тувинцы русской властью воспринимались в качестве иностранцев. Лишь с 1950-х гг. в делопроизводственных документах местного сельсовета отражается местное тувинское население. Между тувинцами Тувы и Усинского района сохранялись активные миграционные процессы, но усинские тувинцы всегда имели этнокультурную специфику, которая формировалась фактом их проживания за пределами национального государственного образования и тесным взаимодействием с русским населением. ; In the valley of the Us river, in the borderlands between Krasnoyarskii Krai and the Republic of Tuva, lives a community of the so-called Usinsk Tuvans. The article examines the history of this sub-ethnicity as it is shown in the documents preserved at the archives of Krasnoyarskii Krai, Minusinsk, Irkutsk Oblast and the Republic of Tuva. Unlike the Tuvans living in Mongolia and China, Usinsk Tuvans have received almost no scholarly attention and have not been listed among the indigenous minorities of Krasnoyarskii Krai. It was only in the last 5 years that they have been for the first time studied by the researchers from Siberian Federal and Tuvan State Universities, with a special focus on ethnosocial and linguistic peculiarities of the Usinsk Tuvans. Two versions of how the Tuvan population arrived in the contemporary Usinsk rayon are known to exist. According to the first, the nomadic ancestors of the Tuvans roamed the Us valley, and since the 17th century, this area has witnessed the final stage of Tuvan ethnogenesis. The second version maintains that the Tuvans arrived in the area almost at the same time as the first Russian settlers. It can be suggested that the contemporary stage of settling in the Us valley began in the 18th century when Russia's hold on the area was formalized by a treaty with China, and the Chinese empire, in its turn, set up the administrative unit of Uriankhai. In the 19th century, Russians started to actively settle in what now is known as Usinsk rayon, which led to a change in Tuvan settlement of the same territory. In the 1860s, for instance, Tuvan leaders tried to prevent Russian agricultural colonization of the area. Nevertheless, nomadic camping grounds grew smaller, and agricultural cooperation began, which made Tuvans increasingly dependent on Russian traders and farmers. However, at the turn of the 20th century the Tuvan population of the area was still small, and the tension between Russians and Tuvans grew high. When Tuva became a political protectorate of Russia in 1914, the issue of administrative status of Usinsk Tuvans came to a head. With Tuvans preserving the subjecthood of the Qing empire, their presence in the adjacent area gave rise to the territorial claims of the People's Republic of Tuva. The issue of possible cession of Usinsk rayon to Tuva had remained urgent for several decades in early 20th century. Overall, from the Russian-Chinese border delineation in the first half of the 18th century to Tuva's accession into the USSR in 1944, the Tuvans permanently residing in Usinsk rayon were viewed by Russian authorities as foreign subjects. They appeared in the documentation of local village councils as late as in 1950s. There have always been active migration between Usinsk rayon and the Republic of Tuva, but Usinsk Tuvans at the same time have remained ethnoculturally distinct, which was upheld by the fact of residing outside the national region and close contacts with the Russian population.

When I was growing up in the beautiful Red Lick Valley in eastern Kentucky, I saw many families practicing intensive subsistence production. They grew large gardens, raised chickens for eggs and meat, built their own homes, and fixed their own cars and trucks. On the Yurok Reservation, I again saw a profound and ongoing engagement with hunting, gathering, and crafting activities - and then encountered contemporary subsistence yet again when I visited my wife's childhood home in rural Ireland. When I began my graduate studies, however, I could find little reflection of these activities in either the scholarly record or popular media. When they were noticed at all, they were often targeted for stereotyped ridicule: contemporary homesteaders in the US were either remnant hippies from the `60s, or quaint mountain folks lost in time. I already knew that these stereotypes were misleading and insufficient. However, they also highlighted the lack of understanding of a genuinely puzzling phenomenon: why, in the heart of an advanced industrial nation, are so many people still embracing what is, in essence, peasant production?Using multiple research methods - including in-depth, semi-structured interviews, participant observation, surveys, and archival work - I have found that contemporary homesteading is not a window lingering open upon the past, but a thoughtful and serious attempt to respond to the present. It is best thought of as an unusual kind of social movement. Rather than attempting to foster change by modifying policy or reforming dominant institutions, homesteaders pursue change through a conscious reworking of the economic foundations of their lives. Barbara Epstein calls this a "prefigurative" strategy: it aims to directly manifest - to prefigure - ways of life and relationships that dissidents believe are more appropriate. Because they do not require the visible organizational armature and attention-grabbing strategies of more traditional social movements, prefigurative movements - like the back-to-the-land movement - have often been overlooked by researchers.Contemporary homesteading is also an unusual social movement in that it attracts participants from widely different socioeconomic backgrounds. In eastern Kentucky there is an acute cultural distinction between two groups, known to each other, somewhat pejoratively, as hicks and hippies. I have found that neither group is accurately described by the dismissive stereotypes to which they are often subjected. There is indeed a countercultural back-to-the-land movement in the research area that emerged originally out of the radical leftist ferment of the 1960s. But rather than representing a dwindling cohort of aging hippie communards, this movement is comprised of people of all ages; my research suggests that there are more back-to-the-landers in the area now than there were forty years ago. Moreover, it is a movement comprised of a multi-stranded left, in which participants are as likely to have been radicalized through, say, the Quaker tradition or Catholic liberation theology as through the Grateful Dead or Timothy Leary. The stereotype of the "hick" homesteaders is no more accurate. They are not simply country folks carrying on Appalachian subsistence traditions despite the fact that those traditions have lost all practical relevance. Many of them have lived in cities and worked modern jobs, and consciously embrace homesteading in response to those experiences. They, too, are part of a back-to-the-land movement, in the sense of having chosen to live a certain way as a strategy of resistance.The presence of two groups who embrace homesteading, and yet remain distinct and somewhat distanced from one another provides one of the most profound and difficult questions that my research confronts. While there are individuals who move freely between these two groups, in general they remain remarkably segregated - even when they live side by side along the same country road. What accounts for this cultural distance? Whatever the difference between "hick" and "hippie" homesteaders, it is not straightforward: nearly half of those who can clearly be identified as belonging to the group of "countercultural back-to-the-land homesteaders" are themselves from rural Appalachian families.By far, the single most consistent difference between these two groups is that one group is not only college educated, but actively and independently literate; members of the other group, with few exceptions, have not attended college and seldom read. But this finding begs another question: why should a difference in the practice of literate intellectuality stand at the heart of profound cultural differences that encompass everything from diet and diction to religious belief and political orientation?The answer is complicated, but it emerges from the recognition that a modern capitalist society is one in which people have profoundly different experiences in all aspects of their lives, from cradle to grave, based on their socioeconomic position. As children, they attend radically different kinds of schools, or are slotted into separate tracks within a given school. After they leave school they have access to different kinds of jobs - shelving products at Wal-Mart, say, versus teaching in a college classroom. When people spend decades of their lives working such jobs, they end up with such divergent life experiences that they might as well be living in different societies. These divided institutional experiences are reinforced in turn by sharp segregation and by the development of opposition to the culture of those in other socioeconomic positions. The command or lack of literate intellectuality plays multiple roles in shaping and sustaining these starkly distinct life experiences, perhaps most clearly by shaping how a particular individual moves through the positions provided by dominant institutions. Taken together, these dynamics culminate in a forceful process that I refer to as "capitalist ethnogenesis": a process of cultural differentiation within a single society, rather than through geographic separation within separate, non-interacting or weakly interacting societies.The homesteading movement contains two groups who turn to the rural landscape for answers to the problems of modern civilization - but how they perceive and interpret that civilization and its problems are markedly different. They are, in effect, responding to different modernities. They turn to homesteading as people indelibly marked by the system they dream of escaping.

The 19th volume of Archaeologia Lituana is dedicated to the topic of hillforts as important monuments of cultural identity of the past and present. Eleven scientific articles were published in this volume, nine of which have been based on papers presented during the international scientific conference "Hillforts. From Emergence to the Present Day." Another two articles were written by people who had not participated in this conference. The idea of the mentioned conference of its organizers arose after finding out information about the initiative of the Seimas on June 23, 2015, based on the Decree No. XII-1845, in which the year 2017 was declared as the Year of Hillforts. This important initiative of the Seimas served as an inspiration for organizing the international scientific conference in 2017 to discuss the important issues related to hillforts and their study. The three-day conference was held in Vilnius and Klaipėda. It was attended by archaeologists from nine countries, which presented 25 papers during the course of two days. The first day of the conference was organized in Seimas of the Republic of Lithuania. Algimantas Merkevičius, Chairman of the Organizing Committee, started the conference with a short welcome speech. The conference was welcomed and opened by members of the Seimas Prof. Eugenijus Jovaiša and Prof. Arūnas Gumuliauskas. In the next day of the Conference, on the 20th of October, a tour was organized for the participants of the conference that led them through the Vytautas Magnus War Museum and several hillforts and castles on the way from Kaunas to Klaipėda. On October 21, the third day of the conference was held at Klaipėda University. The articles published in this volume are grouped in a chronological order and cover a long period of time, from Prehistory to the late Medieval Period, starting with early hilltop settlement sites and the emergence of fortified settlements up to the construction of masonry castles on hills and other elevated locations across the landscape during the Middle Ages. This volume opens with an article by Estonian archaeologist, Professor of the University of Tartu Valter Lang, the guest lecturer of the conference. The first part of the article reviewed an investigation of early fortified settlements in the eastern Baltic Region and provided with the earlier interpretations of this type of settlement sites. In the second part of the article, Lang, relying on the material culture of the early fortified settlements and recent investigations on the ethnogenesis of the Baltic and Finnic people, has put forward a new hypothesis, claiming that the fortified settlements in the eastern Baltic Region could have been built by a new inhabitants that could have come from the eastern European forest belt. Two articles in this volume are devoted to the research of fortified and hilltop settlements in the Czech Re- public. They provided our readers with new information and insights on the appearance and the development of fortifications as well as the studies of hillforts in this part of Central Europe. The article by Josef Hložek, Petr Menšík, and Milan Procházka reviewed the emergence and development of hilltop and fortified settlements in southern Bohemia from the beginning of the Prehistoric Period to the end of the Middle Ages. The authors discussed the main features of fortified settlements, as well as the classification, chronology, functions, and de- velopment of fortifications over several millennia. In the next article, Roman Křivánek analyzed the use of geophysical methods for investigating Czech hillforts. The article discusses the development of geophysical research of fortified sites in the Czech Republic and the potential this non-destructive method has in studying the different types of settlement sites. This article also presents the results of this type of research in seven sites to illustrate the results, possibilities, and limitations of this method. The hillforts of Central Nadruvians, dated back to the 1st part of the 1st millennium AD, are focus of Russian archaeologists Olga Khomiakova, Ivan Skhodnov, and Sergey Chaukin. The authors touch upon many aspects of hillforts, such as their morphological characteristics, the distribution of these sites across the landscape, and their functions and significance for society. The main idea of their study is that these sites served as social centers in the discussed area. Some of the most important hillforts, located in the valleys of the Prieglius River and its tributaries, were described in further detail. Four articles in this volume are devoted to the analysis and interpretations of materials obtained during the investigations of late hillforts in various parts of Lithuania. In the first article, Ramūnas Šmigelskas, based on the results of his own small-scale archaeological excavations carried out in the Palace of the Vilnius Upper Cas- tle in 2016 and nine radiocarbon dates obtained during these investigations, aims to answer the question when a wooden castle was built on Gediminas Hill. Another important conclusion that he offered, which is based on radiocarbon data, is that the Gediminas Hill was settled during the 7th –5th century BC. The review of archaeo- logical excavations, which took part in this site throughout the whole of the 20th century, are also an important part of this study. The results of geophysical research, soil analysis, and archaeological small-scale excavations in the Senieji (Old) Trakai Castle and its settlement site were summarized in an article written by a group of seven researchers: Albinas Kuncevičius, Inga Merkytė, Justina Poškienė, Regina Prapiestienė, Rokas Vengalis, Gintautas Vėlius, Jonas Volungevičius. The article also reviews the written sources and historical studies as well as previous ar- chaeological excavations at the Senieji (Old) Trakai Castle. The main focus of this article is the transformation of the natural environment and landscape during the building activities of the castle. Mantas Užgalis analyzes in his article the hillforts of the Lamata land, which located in the southern part of western Lithuania. The author has counted 22 hillforts in the area under examination. Most attention is payed to the paleogeographical reconstruction of these fortified settlements, dated from second part of the 1st Millennium AD to the 13th century. The article also sets the political and administrative center of the Lamata land, which, according to Užgalis, was in the Skomantai Hillfort. In her article, Dovilė Baltramiejūnaitė reviewed the features and development of wheel-turned pottery dated to the 10th –14th centuries and found in the hillforts of the northeastern part of the area attributed to the Jotving- ian tribes. The morphological, technological, and decorative features of this pottery were examined. The stages of development, typology, chronology, classification, and contexts of wheel-tuned ceramics were discussed. The last article devoted to the topic of hillforts is produced by Ukrainian archaeologist Sergey Panishko on the "motte" type fortifications of the Medieval, so-called Lithuanian Period in the Volyn land. The author of- fered a classification of these late fortifications, presented their main characteristics, tried to trace the origin, and discussed their chronological development. Two articles in this volume are presented not by the participants of the mentioned conference and not devoted to the topic of hillforts. In the first of them, Erika Buitkutė and Giedrė Motuzaitė Matuzevičiūtė, using research methods for the investigation of ecofactual material, tried to determine the function of a wooden building dis- covered during the archaeological excavations in the eastern part of the Palace of the Lower Castle in Vilnius, which, according to the authors, could have served economic purposes. In the second catalog-type article, Russian archaeologists Vladimir Dryakhlov and Vladimir Kulakov published the data and the related interpretations on an items collection from the Merovingian epoch that is stored in the Alexander Pushkin State Art Museum (Moscow). According to the authors, these items, dated back to the 6th–7th centuries AD, were mainly found in the eastern territories of the Frankish tribes and belonged to the members of the Frankish aristocracy, who practiced their native, traditional religion. In the chapter "In memoriam" Prof. Mykolas Michelbertas briefly reviewed the scientific achievements of the famous Latvian archaeologist and historian Ēvalds Mugurēvičs, who passed away at the end of 2018. It is important to note that Mugurēvičs was an editorial member of the journal Lietuvos archeologija from 2000 to 2005, and in 2013, he was awarded to the Cross of the Knight of the Order for Merits to Lithuania. In the chapter "Publications of the Department of Archaeology," Algimantas Merkevičius briefly presents a book published in 2018 that is devoted to the Early Metal Period settlement sites of Lithuania. The book contains basic data about more than 500 settlement sites of the period. In our usual chapter titled "Scientific Life Chronicle," Violeta Vasiliauskienė overviews the key academic activities of the Archaeology Department's teachers and students. We hope that this volume of Archaeologia Lituana will be interesting and useful to our readers. Algimantas Merkevičius ; Šis, 19-asis, Archaeologia Lituana tomas skirtas piliakalniams – svarbiems praeities ir dabarties kultūrinės tapatybės paminklams. Leidinyje publikuojama vienuolika mokslinių straipsnių, iš kurių devyni parengti 2017 metų spalio 19–21 dienomis vykusioje tarptautinėje mokslinėje konferencijoje "Piliakalniai. Nuo atsiradimo iki šių dienų" skaitytų pranešimų pagrindu. Kiti du straipsniai parašyti ne konferencijos dalyvių. Konferencijos idėja jos organizatoriams kilo sužinojus, kad Lietuvos Respublikos Seimas 2015 metų birželio 23 dienos nutarimu Nr. XII-1845 2017 metus paskelbė Piliakalnių metais. Ši svarbi Seimo iniciatyva ir inspiravo idėją 2017 metais organizuoti tarptautinę mokslinę konferenciją piliakalnių tyrinėjimams aptarti. Trijų dienų konferencija vyko Vilniuje ir Klaipėdoje. Joje dalyvavo devynių šalių archeologai, jie per dvi konferencijos dienas perskaitė 25 pranešimus. Pirmoji konferencijos diena buvo organizuota Lietuvos Respublikos Seime. Konferenciją trumpa sveikinimo kalba pradėjo organizacinio komiteto pirmininkas Algimantas Merkevičius. Konferenciją pasveikino ir atidarė Seimo nariai akad. prof. Eugenijus Jovaiša ir prof. Arūnas Gumuliauskas. Kitą dieną, spalio 20, konferencijos dalyviams buvo organizuota ekskursija, kurios metu apsilankyta Vytauto Didžiojo karo muziejuje ir pakeliui iš Kauno į Klaipėdą apžiūrėta keletas piliakalnių ir pilių. Spalio 21-ąją, trečiąją dieną, konferencija vyko Klaipėdos universitete. Šiame tome skelbiami straipsniai sugrupuoti laikantis chronologinės tvarkos ir apima platų laikotarpį nuo priešistorės iki vėlyvųjų viduramžių ir nuo gyvenviečių įrengimo kalvose ir kitų tipų aukštesnėse vietose pra- džios bei įtvirtintų gyvenviečių atsiradimo iki mūrinių pilių statybos kalvose ir aukštuose upių krantuose. Pirmas spausdinamas estų archeologo, Tartu universiteto profesoriaus Valterio Lango, konferencijoje per- skaičiusio kviestinį pranešimą apie ankstyvąsias įtvirtintas gyvenvietes Rytų Baltijos regione, straipsnis. Pirmoje šio straipsnio dalyje autorius trumpai apžvelgė ankstyvųjų piliakalnių tyrinėjimus regione ir pateikė ankstesnes jų metu gautų duomenų interpretacijas. Antroje straipsnio dalyje V. Langas, remdamasis įtvirtintų gyvenviečių materialine kultūra bei pastarųjų metų etnogenezės tyrimais, iškėlė naują hipotezę, kad įtvirtintas gyvenvietes rytinėje Baltijos regiono dalyje galėjo įrengti nauji iš Rytų Europos miškų juostos atklydę gyventojai. Čekų archeologai yra reti svečiai Lietuvoje organizuojamose archeologinėse konferencijose, o apie čekų archeologiją ir jų teritorijoje esančias įtvirtintas gyvenvietes Lietuvoje nedaug žinome, todėl šiame leidinyje publikuojami du čekų archeologų straipsniai yra svarbūs, nes suteikia naujų žinių apie Centrinės Europos piliakalnius. Abu straipsniai skirti Čekijos įtvirtintų gyvenviečių tyrimams ir gyvenviečių pagrindinių bruožų bei raidos aptarimui. Viename jų trys archeologai – Josefas Hložekas, Petras Menšíkas ir Milanas Procházka – apžvelgė gyvenviečių kalvose ir įtvirtintų gyvenviečių atsiradimą ir raidą Pietų Bohemijoje nuo priešistorinio laikotarpio pradžios iki viduramžių pabaigos. Autoriai aptarė pagrindinius įtvirtintų gyvenviečių bruožus, pateikė jų klasifikaciją, chronologiją, nustatė funkcijas bei apžvelgė raidą kelių tūkstantmečių laikotarpiu. Kitame straipsnyje Romanas Křivánekas analizavo geofizinių metodų taikymą tiriant įvairių tipų Čekijos piliakalnius. Straipsnyje aptarta piliakalnių geofizinių tyrimų Čekijoje raida ir šio nedestrukcinio metodo galimybės tiriant įvairių tipų įtvirtintas gyvenvietes. Straipsnyje pateikti septyni geofizinių metodų taikymo pavyzdžiai, iliustruojantys metodo galimybes bei ribotumus. Rytprūsiuose gyvenusios nadruvių genties centrinės dalies piliakalniai, datuojami I tūkstm. po Kr. pirma puse, įvairiapusiškai analizuojami trijų rusų archeologų – Olgos Khomiakovos, Ivano Skhodnovo ir Sergeyaus Chaukino – straipsnyje. Aptartos nadruvių piliakalnių morfologinės charakteristikos, piliakalnių išsidėstymas kraštovaizdyje, funkcijos ir reikšmė to meto visuomenės gyvensenoje. Šio laikotarpio piliakalniai straipsnio autorių matomi kaip buvę to meto socialiniai centrai. Straipsnyje detaliai aprašyti ir keli autorių pasirinkti nadruvių piliakalniai, esantys Priegliaus upės ir jos kairiųjų intakų slėniuose. Keturi straipsniai šiame tome skirti įvairiose Lietuvos dalyse esančių vėlyvųjų piliakalnių tyrimų metu gautai medžiagai analizuoti. Viename jų Ramūnas Šmigelskas, remdamasis 2016 metais savo paties vykdytais nedidelės apimties Vilniaus Aukštutinės pilies rūmų archeologiniais lauko tyrimais ir jų metu gautomis devyniomis radioanglies datomis, siekia atsakyti į klausimą, kada buvo pastatyta medinė pilis Gedimino kalne. Remdamasis tų pačių tyrimų metu gauta radioanglies data, straipsnio autorius daro dar vieną svarbią išvadą – kad Gedimino kalno apgyvendinimo pradžia siekia VII–V a. pr. Kr. Svarbu ir tai, kad straipsnyje apžvelgti šio, bene žinomiausio Lietuvos piliakalnio, esančio pačiame Vilniaus centre ir tapusio Vilniaus ir net Lietuvos simboliu, archeologiniai tyrimai, vykdyti XX amžiuje. Senųjų Trakų piliavietės ir šalia jos buvusios gyvenvietės 2018 metais atliktų geofizinių, dirvožemio, archeologinių žvalgomųjų tyrimų metu gautus rezultatus savo straipsnyje apibendrino septynių tyrėjų grupė: Albinas Kuncevičius, Inga Merkytė, Justina Poškienė, Regina Prapiestienė, Rokas Vengalis, Gintautas Vėlius, Jonas Volungevičius. Straipsnyje apžvelgti rašytiniai šaltiniai, istorikų darbai apie šį objektą ir ankstesni archeologiniai tyrimai Senųjų Trakų piliavietėje. Pagrindinis dėmesys šiame straipsnyje teikiamas Senųjų Trakų gamtinei aplinkai ir reljefo transformavimui pilies įrengimo metu. Kitame straipsnyje Mantas Užgalis analizuoja Vakarų Lietuvos pietinėje dalyje buvusios Lamatos žemės piliakalnius, kurių šioje teritorijoje, straipsnio autoriaus manymu, yra 22. Daugiausia dėmesio straipsnyje skirta I tūkstm. po Kr. antros pusės–XIII a. įtvirtintų gyvenviečių paleogeografinės aplinkos rekonstrukcijai. Straipsny- je įvardytas ir Lamatos politinis ir administracinis centras, M. Užgalio nuomone, buvęs Skomantų piliakalnyje. Jotvingiams skiriamos teritorijos šiaurės rytinėje dalyje tyrinėtuose piliakalniuose surastos apžiestos keramikos, datuojamos X–XIV amžiumi, bruožus ir raidos tendencijas apžvelgė Dovilė Baltramiejūnaitė. Aptarti šios keramikos morfologiniai, technologiniai, puošybos požymiai. Nustatyti apžiestos keramikos raidos etapai, tipologija, chronologija, klasifikacija ir kontekstai. Su piliakalnių problematika susijusių mokslinių straipsnių skyrius užbaigiamas ukrainiečių archeologo Sergey'aus Panishko straipsniu apie Voluinės regione viduramžiais, lietuviškuoju laikotarpiu paplitusius vadinamuosius moto tipo įtvirtinimus. Straipsnio autorius šiuos vėlyvus įtvirtinimus suklasifikavo, pateikė jų pagrindi- nes charakteristikas, bandė atsekti, iš kur šio tipo įtvirtinimai atsirado; aptarė jų chronologinę raidą. Šiame tome publikuojami ir du moksliniai straipsniai, kaip minėta, parašyti ne pirmiau minėtos konferencijos dalyvių ir neskirti piliakalnių problematikai analizuoti. Viename jų aprašoma, kaip Erika Buitkutė ir Giedrė Motuzaitė Matuzevičiūtė, pasitelkusios ekofaktų tyrimų metodus, bandė nustatyti Valdovų rūmų rytiniame korpuse archeologinių kasinėjimų metu atrasto medinio pastato paskirtį. Remdamosi tyrimų metu gautais duomenimis straipsnio autorės argumentuotai teigia, kad tai turėjo būti ūkinės paskirties pastatas. Kitame, kataloginio pobūdžio straipsnyje rusų archeologai Vladimiras Dryakhlovas ir Vladimiras Kulako- vas paskelbė Aleksandro Puškino valstybinio dailės muziejaus (Maskva) fonduose saugomo Merovingų epo- chos papuošalų rinkinio duomenis ir jų interpretaciją. Straipsnio autorių nuomone, šio rinkinio dirbiniai buvo skirti rytų frankų aristokratijai ir yra tradicinės ikikrikščioniškos religijos amuletų rinkinys, datuojamas VI–VII amžiumi. Tradiciškai po mokslinių straipsnių skyriaus, tomo pabaigoje, yra dar keli skyriai. Viename jų, In memoriam, profesorius Mykolas Michelbertas trumpai apžvelgė 2018 metų pabaigoje mirusio žymaus latvių archeologo, baltų archeologijos ir ankstyvosios istorijos tyrinėtojo prof. Evaldo Mugurevičiaus (Ēvalds Mugurēvičs) archeologinę veiklą. Svarbu paminėti, kad E. Mugurevičius 2000–2005 metais buvo leidinio ,,Lietuvos archeologija" redaktorių kolegijos narys, o 2013 metais už nuopelnus baltų archeologijai, latvių ir lietuvių mokslininkų ryšių stiprinimą Lietuvos Respublikos prezidentūroje buvo apdovanotas ordino ,,Už nuopelnus Lietuvai" riterio kryžiumi. Skyriuje Archeologijos katedros leidiniai A. Merkevičius trumpai pristatė 2018 metais išleistą knygą apie ankstyvojo metalų laikotarpio gyvenvietes Lietuvoje, parengtą vykdant mokslinių tyrimų projektą "Ankstyvųjų bal- tų visuomenės tapatumo bruožai remiantis archeologijos paveldo tyrimais Lietuvoje (ARCHBALTAI)" (vadovas Algimantas Merkevičius) ir jam pasibaigus papildytą nauja informacija ir gausia iliustracine medžiaga. Knygoje abėcėlės tvarka pagal vietovių pavadinimus pateikti pagrindiniai duomenys apie daugiau nei 500 aptariamojo laikotarpio gyvenviečių. Tradiciškai tomo pabaigoje Mokslinio gyvenimo kronikoje Violeta Vasiliauskienė apžvelgė 2018 metų Archeologijos katedros darbuotojų, doktorantų ir studentų akademinę veiklą. Tikimės, kad šis Archaeologia Lituana tomas bus įdomus ir naudingas mūsų skaitytojams.