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The paper examines the use of the term "shamanism" in archaeology and develops criteria for identifying shamanism in archaeological contexts. The focus is on the site of Göbekli Tepe, which offers rich iconographic finds and serves as a case study. It discusses whether Göbekli Tepe can be interpreted as shamanistic and whether it is a place of institutionalized religion. The description describes a shamanic healing ceremony among the Evenki. The shaman makes contact with the spirit world during an altered state of consciousness and is accompanied by helping spirits. Shamanism is seen as a practice that encompasses various tasks such as healing, divination, and the preservation of myths and traditions. Shamanism can be found in various cultures and social contexts and is based on animistic ontologies that emphasize a close relationship between humans and animals. The boundaries between humans and animals can be crossed, but this also carries dangers. Animistic ontologies determine the conception and representation of the world and can be recognizable in archaeological finds. The text describes the relief images and anthropomorphic sculptures at the early Neolithic site of Göbekli Tepe in Turkey. The relief images depict various animals such as snakes, birds, bears, and leopards, with the movements of the animals often aligned with the center of the buildings. The sculptures are more naturalistic and use stylization techniques, especially in the depiction of faces. The faces have a T-shaped forehead and nose and show different expressions through the depiction of eyes and mouth. The bodies of the sculptures follow certain principles of representation, such as unnaturally curved arms and oversized hands. Other anthropomorphic sculptures from Göbekli Tepe show similar features to the Urfa figure, such as leaning back of the head and looking upwards. There are also zoomorphic sculptures, of which 102 are currently known. The animal representations at Göbekli Tepe are mainly limited to felids (probably leopards: 30), wild boars (21), and birds (12). Other animals such as bears (4), turtles (3), aurochs (2), and rams (1) are less common. Larger sculptures are usually identifiable to the species, while smaller representations (10 cm and below) are often generic "quadrupeds." The animal representations exhibit certain features such as detailed heads of felids and wild boars with emphasized teeth and tusks. The bodies often have few details, while the ribs are strongly emphasized in some animals. The study deals with shamanism at the early Neolithic site of Göbekli Tepe in Turkey. Various depictions of shamans and shamanic practices are analyzed, including the use of masks, garments, and staffs. It is noted that shamanism played an important role in the early Neolithic period of Göbekli Tepe. The study examines various artifacts that indicate a connection to shamanism at the early Neolithic Göbekli Tepe. "Nemrik scepters" are mentioned, which may have been shamanic staffs. There are also indications of musical instruments such as bullroarers and flutes that had a ritual function. In addition, sculptures are discussed that may represent spiritual beings, as well as amulets, jewelry, and other objects associated with shamanic practices. [Extracted from the article]

The article "À propos du titre jry nfr- ḥȝ. t, « préposé à celui à l'avant parfait »" examines the title jry nfr- ḥȝ. t in ancient Egypt. The goal is to identify all individuals who held this title from the Old Kingdom to the Late Period. The investigation of the individuals who held this title can help understand the meaning of the expression jry nfr- ḥȝ. t. The article also includes an etymological analysis of the title and a list of the individuals who held it. The title was widespread during the 5th and 6th dynasties in the Memphis region and later used in the provinces as well. In the New Kingdom, only two individuals held this title, including Sénenmout, who was closely associated with Queen Hatshepsut. In the Saite period, the title is held by Haroua and Horménekhib, who have close connections to royal authority. In the Ptolemaic period, the title no longer has significance but is mentioned as one of the seven creation words of the goddess Neith. The title is also used in connection with the goddess Tasentnéféret. There are various interpretations of the title, including its meaning as a wig or as a designation for the wearer of the diadem in royal attire. This study examines the title "jry nfr- ḥȝ. t" and its bearers. It is determined that this title is associated with the king and his court and is associated with the care of the royal headdress. The bearers of the title could be either hairdressers or stylists. The title "jry nfr- ḥȝ. t" has been used since the 5th Dynasty and was associated with political-religious functions. In the Saite period, the title was also bestowed upon relatives of the divine worshippers. The title was mainly used in connection with royal temples and cults. The article includes a list of references to various publications and research works in the field of Egyptian archaeology and Egyptology. It lists various authors, books, and journal articles that deal with topics such as Egyptian statues, theology, Egyptian dictionaries, excavations in Giza and Saqqara, official titles in the Old Kingdom, hieroglyphic texts, and other Egyptian subjects. It also features some illustrations of Egyptian artifacts. [Extracted from the article]

This paper deals with Georg ‚Gogo' Müller-Kuales (1905–1945), who was assistant professor at the newly established institute for prehistoric archaeology and Germanic archaeology at Hamburg University until his death in 1945. As research on the history of prehistoric archaeology in Germany has dealt with many different topics as well as biographies and careers of important archaeologists in the Third Reich it seems worthwhile, to investigate the scientific youth as well. This approach allows to draw a more complete picture of prehistoric archaeology in national socialist Germany and can therefor contribute to a better understanding of the history of prehistoric archaeology. Based on archival sources and publications by Georg Müller-Kuales this paper investigates his biography, his way of performing archaeology, his tasks at the institute, his research his political background, his work abroad in the context of the Einsatzstab Reichsleiter Rosenberg and therefor tries to generate an overall picture of a young scholar in the Third Reich. [ABSTRACT FROM AUTHOR]

In the article the author argues that Foucault's insights on the archaeological historiography, genealogy and discourse analysis can be used as a lens to write history as well as to deconstruct the existing historical sources. Foucault's main thesis is that history is largely an illusion. Foucault contrasts effective historiography with traditional historiography. He is against the traditional scheme of historical research. Foucault's archaeological historiography is a method of historical analysis that is free from the anthropological theme. In the article the following themes will be discussed: Foucault and post-structuralism, Foucault and the archaeological historiography, Foucault and the genealogical historiography, Foucault and discourse analysis, Foucault and the formation of objects of discourse, Foucault and the reading process and Foucault knowledge and truth, Foucault and power and discipline. Attention will also be given in this paper to Ricoeur's notions on historiography. [ABSTRACT FROM AUTHOR]

The understanding of depositions as part of a social practice is not just an alternative approach to the traditional research question concerning the motives behind Bronze Age depositions, but mainly enables a stronger focus on the question how and where these depositions took place. The present paper addresses the questions whether and how (1) the depositional practice can be referred to the landscape, and (2) the structural meaning of space be set in relation to the depositional practice. Against the background of practice theory, and in discussion of archaeological evidence, a reciprocal, dynamic model for the understanding of depositions (as part of a practice) and landscape (as a materialized structure or worldview) is outlined. The deposition of objects in distinct places thus creates, confirms and renews the worldview, while in turn, the worldview structures the deposition of objects by suggesting specific places (for example marshes). To what extent this model is reflected in the archaeological record, and can be approached quantitatively, is shown in the spatial analysis of hypothetical material traces of a Siberian community. The distribution map of material traces shows patterns identifying the deposition practice, and reveals the presence of a mental spatial concept taking into account the natural surroundings. Answers to the questions on the nature of the practice and the corresponding role of the landscape can therefore be found in the spatio-relational dimension of Bronze Age depositions. [ABSTRACT FROM AUTHOR]