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Niematerialny świat Dul-dul at. O procesie zanurzania w świat Innych, o relacjach, ludziach i innych bytach

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Pietrowiak S.
Etnografia. Praktyki, Teorie, Doświadczenia
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2021
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issue 7
265-285
EN
This essay is a non-linear record of memories from the author’s anthropological field- work in southern Kyrgyzstan. The research concerns a place called Dul-dul at, a site of petroglyphs with a dominant motif of animals interpreted as a pair of horses. The area at the foot of the rock with petroglyphs is also a pilgrimage and ritual site for healing and spiritual practices. The narrative of memories shows the transformation not only of the place of research, but also of the researcher: between the first stay (in 2006) to the last (in 2019). Subsequent studies reveal the dependencies of people involved in social rela- tions on the material and non-material world of Dul-dul at. Consecutive memories reveal layers of knowledge and ignorance, and how the researcher penetrates the community of the Others and the way they perceive the world.
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Can similarities be found in the cults of prehistoric hunters and farmers? Analysis of ‘dance’ scenes of four beings of the Mesolithic from Alta, Finnmark, Norway, and of the beginning of the Eneolithic from Střelice, southwestern Moravia, Czech Republic

75%
Kovárník J.
Acta Archaeologica Carpathica
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2021
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vol. LVI
103-152
EN
The ways of life of hunters, fishers and gatherers are noticeably different from those of farmers. Surviving evidence of their cultures is very rare. Although we are aware that it is very difficult to interpret and compare them, sometimes external similarities can be observed, such as in the depiction of human figures, particularly female figurines (also in zoomorphic sculptures) in the Upper Palaeolithic (‘the Cult of Hunters’) and in the Neolithic (‘Field Fertility Cult’ and ‘Domestic Animals Fertility Cult’). The depiction of a woman and three men with their arms stretched upwards on a famous vase of Moravian – East-Austrian group, Phase MOG IIa (around 4525–4375 BC) of the Painted Pottery culture from Střelice in the Czech Republic is significant, and has been interpreted by the author as an example of hieros gamos (i.e. a dialogue with space). This vase has considerable similarity with a petroglyph of a circular dance, again obviously depicting a woman and three men holding hands, from Alta in northern Norway, one of the central ‘galleries’ of hunters (5 stages, the oldest being 5300 BC). We can only assume (with just a certain amount of probability) that they depict a story (rite or myth?) in the form of a ‘language of symbols’ (e.g. a restoration of ‘Mother Earth’).
3
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The Petroglyphs of Pashkhurt Valley in the Surkhan Darya Province (South Uzbekistan) – Preliminary Report

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Augustinová A., Stančo L.
Studia Hercynia
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2016
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vol. 20
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issue 2
122-138
EN
This report focuses on a group of petroglyphs that were recently discovered and documented near the village of Zarabag in the Sherabad District (south Uzbekistan). Although the prehistoric and early medieval petroglyphs rank among the most well‑known and studied phenomena in the archaeology of Central Asia, they have been virtually unknown in south Uzbekistan. The group consists of 42 individual stones with rock art that have been recently found, carefully documented and preliminarily analysed. This paper offers a brief description of the site, and of the individual petroglyphs, their basic typology and preliminary dating as well as a spatial analysis.
4
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The concept of cultural heritage to defend a territory from extractivism. Petroglyphs in Támesis, Antioquia (Colombia)

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Ortega Ramírez S.
Studia Ethnologica Pragensia
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2022
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issue 1
32-44
EN
A study case in a village in Colombia illustrates the contemporary tension between local lifestyle and global/transnational models. Hundreds of petroglyphs, probably made in prehispanic times, started to be widely valued by the local community when large-scale mining companies were attempting to enter into their lands. These petroglyphs have been resignified since then as Cultural heritage, a term coined officially by UNESCO, and adopted and enriched by the local community in order to strengthen their own fight defending their territory against the large-scale mining and other economic activities such as monoculture farming. The process of local resistance is an ongoing process. The community have been working together since then and they have gained relevant achievements in terms of political participation and self-determination for governance linking the cultural, historical, social and environmental issues. In other terms, thanks to the risks they have had to face they have been developing their own economic and social alternatives for living as a way of social resistance. This case, even if it is a sign of people’s agency concerning their sovereignty and autonomy as a political group, it is also an expression of the geopolitics of colonialism that still operates even in the so-called postcolonial times, being the extractivist economy one of its main mechanisms.
5
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Archaeological Survey in the Surroundings of Kayrit (South Uzbekistan), Preliminary Report for Season 2015

51%
Stančo L.
Studia Hercynia
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2016
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vol. 20
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issue 2
73-85
EN
This text represents an overview of the results of the extensive surface survey, conducted in the hinterland of the site of Burgut Kurgan, south Uzbekistan, during its excavations in 2015. The basic data on the settlements, kurgans and related phenomena are presented here, as well as a preliminary interpretation of the whole as a complex cultural landscape of the Late Bronze / Early Iron Age.
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