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This article aims to present the partial results of a series of interviews with women in the community of Magdalena de Cao (North Coast of Peru), seeking to understand the female empowerment generated from the figure of Moche leader, Señora de Cao, in the last years. It also discuss the impacts of tourism that have occurred in the city, in the alteration of the urban space, as well as in the economic and social relations, especially in those of gender. Este ensayo tiene como objetivo presentar los resultados parciales de una serie de entrevistas realizadas a mujeres de la comunidad de Magdalena de Cao (Costa Norte del Perú), buscando comprender el empoderamiento femenino generado a partir de la figura de la líder Moche, Señora de Cao, en los últimos años. También se discuten los impactos del turismo que se han producido en la ciudad, tanto en la alteración del espacio urbano, como en las relaciones económicas y sociales, especialmente en las de género. Esse artigo visa apresentar os resultados parciais de uma série de entrevistas feitas a mulheres da comunidade de Magdalena de Cao (Costa Norte do Peru), buscando entender o empoderamento feminino gerado a partir da figura da líder Moche, Señora de Cao, nos últimos anos. Também são discutidos os impactos do turismo ocorridos na cidade, tanto na alteração do espaço urbano, quanto nas relações econômicas e sociais, em especial nas de gênero.

The daily spaces in a site provide us with information about the worldview and socio-cultural aspects of a community. Ethnographic study opens our approaches to different perspectives and new cultural concepts. Our case study is a rural house in Ourense, Galicia. From the materiality, a semi-guided interview and the bibliographic review of the main works, we reached some results: we weigh the importance of interdisciplinarity in Archeology; we evidence the importance of the community for family development in our context; and we study productive and social processes, reaching conclusions about the way to inhabit a house.

The daily spaces in a site provide us with information about the worldview and socio-cultural aspects of a community. Ethnographic study opens our approaches to different perspectives and new cultural concepts. Our case study is a rural house in Ourense, Galicia. From the materiality, a semi-guided interview and the bibliographic review of the main works, we reached some results: we weigh the importance of interdisciplinarity in Archeology; we evidence the importance of the community for family development in our context; and we study productive and social processes, reaching conclusions about the way to inhabit a house., Los espacios cotidianos en un yacimiento nos proporcionan información sobre la cosmovisión y aspectos socioculturales de una comunidad. El estudio etnográfico abre nuestros enfoques a perspectivas diferentes y nuevos conceptos culturales. Nuestro caso de estudio es una vivienda rural en Ourense, Galicia. A partir de la materialidad, una entrevista semiguiada y la revisión bibliográfica de las principales obras, alcanzamos unos resultados: sopesamos la importancia de la interdisciplinariedad en Arqueología; evidenciamos la importancia de la comunidad para el desarrollo familiar en nuestro contexto; y estudiamos procesos productivos y sociales, llegando a conclusiones sobre la manera de habitar una vivienda.

P. Bourdieu’s contributions to disciplinary fields constitute the theoretical framework to understand the operational processes within the production of knowledge. Anthropology—in particular Archeology—posits an interesting case as it has been influenced by evolutionary theory and several traditions from the social and natural sciences. Its context has been abundant in diverse philosophical ideas on humankind, from God´s creature to a biological and cultural being, one that results from material evolution and assigned as subject and object to an epistemological dimension. The questions surrounding the development of this discipline are briefly reconstructed, starting with the methodologies that trace its logic and traditions. Also analyzed are those tensions emerging from the limits of material evidence in inferences concerning cultural patterns, where we assess the pros and cons of ‘medium range theories’ as a resource to interpret evidence., Facultad de Ciencias Naturales y Museo

Приводятся данные об основных направлениях научных исследований омских этнографов. Омская этнографическая наука ведёт своё начало с середины XIX в. и в своей истории имеет несколько периодов. Современный период связан с открытием в 1974 г. Омского государственного университета (ОмГУ) и формированием в нем исследовательской группы этнографов. В течение прошедших 45 лет в Омске были созданы третья в России кафедра этнографии (в ОмГУ) и два научных учреждения, которые осуществляют (вместе с учёными других вузов, а также музеев) этнографическое изучение народов Северной и Центральной Азии. В результате в Омске сложилась этнографическая научная школа., Omsk ethnographic science dates back to the middle of the 19th century. and has several periods in its history. The modern period is associated with the discovery in 1974 of Omsk State University and the formation of an ethnographers research group in it. Over the past 45 years, the third department of ethnography in Russia (at Omsk State University) and two scientific institutions that, together with scientists from other universities, as well as museums, have established ethnographic studies of the peoples of Northern and Central Asia in Omsk. As a result, an ethnographic scientific school has been established in Omsk. The article presents data on the main directions of scientific research of Omsk ethnographers., №3(23) (2020)

Одежда является важнейшим элементом человеческой культуры. По самому общему определению ее можно назвать «искусственными покровами человеческого тела». Обычно в состав одежды включают также обувь и головной убор. По существу, можно даже сказать, что именно одежда сделала человека человеком, членом сообщества людей, определяя его место внутри социума. При этом одежда может и имеет не только утилитарное назначение защиту тела от воздействия окружающей среды, но и важные символические и ритуальные функции. Для археологов, изучающих и реконструирующих древние одежды важен несколько другой аспект, который можно назвать феноменом «народного костюма», который «наделяется» функциями этнического маркера. изучение древнего костюма это сложный и кропотливый процесс, требующий комплексного подхода, учитывающего сложный характер общества, роль и место символов и знаков, сословно-социального и половозрастных отличий, а не простых апелляций к этнокультурным характеристикам. Только в этом случае последовательного и адекватного анализа историко-археологическое изучение костюма будет обладать серьезным гносеологическим потенциалом., The clothes are the major element of human culture. By its most general definition it is possible to name «artificial covers of a human body». Usually in clothes structure include also footwear and a headdress. In essence, it is possible even to tell, what exactly the clothes have made the person the person, the associate of people, defining its place in society. Thus the clothes can and have not only utilitarian appointment protection of a body against environment influence, but also important symbolical and ritual functions. For the archeologists studying and reconstructing ancient clothes slightly other aspect which it is possible to name a phenomenon of «a national suit» which «is allocated» with functions of an ethnic marker is important. Studying of an ancient suit is the difficult and laborious process demanding the complex approach, a society considering difficult character, a role and a place of symbols and signs, social and половозрастных differences, instead of simple appeals to ethnocultural characteristics. Only in this case the consecutive and adequate analysis archaeological studying of a suit will possess serious gnoseological potential.

Приводятся сведения о работе группы омских этноархеологов с 1993 г. по настоящее время, о 25-летии Международного симпозиума «Интеграция археологических и этнографических исследований» и издании его материалов, о 20-летии научной серии «Этнографо-археологические комплексы: Проблемы культуры и социума». Дана характеристика публикаций в этих двух сериях по истории археолого-этнографических исследований в российской науке, приведена периодизация этой истории с конца XVII в. до наших дней., The article provides information on the work of the group of Omsk ethnoarcheologists from 1993 to the present, on the 25th anniversary of the International Symposium "Integration of Archeological and Ethnographic Studies" and the publication of its materials, on the 20th anniversary of the scientific series "Ethnographic and Archaeological Complexes: Problems of Culture and Society" . The characteristics of publications in these two series on the history of archaeological and ethnographic research in Russian science are given, the periodization of this history from the end of the 1 7th century is given to the present day., №3(15) (2017)

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES El presente estudio pretende comprender la producción de la platería (joyería) Mapuche durante su período auge (siglos XVIII-XIX) y sus cambios en el presente, a partir de un análisis museográfico de las piezas de tres museos en Chile, de una experiencia etnoarqueológica y experimental. Los marcos teóricos de la investigación son: la arqueología post-procesual, la arqueología de género y la etnoarqueología; con el objetivo de una unión entre la platería histórica y la actual, y dar voz a las personas que colaboraron con ese estudio. Se exploran algunas cuestiones relativas a la cosmovisión, espiritualidad, identidad y resistencia del pueblo Mapuche, y sus implicaciones simbólicas en las piezas de la platería. La interpretación de las joyas se basó en un análisis entre la bibliografía sobre el tema, las entrevistas y observaciones realizadas durante el trabajo de campo. Uno de los focos fue el entendimiento de las relaciones de género en el pasado y presente, y principalmente el vínculo entre el cuerpo de la mujer y las joyas. Como conclusión, la platería Mapuche sigue siendo un fuerte símbolo de resistencia e identidad cultural de esa población, siendo resignificada y reinventada según el contexto histórico y social. This study aims to understand the production of the Mapuche silverware (jewellery) during its peak period (XVIII-XIX centuries) and its present changes, based on a museographic analysis of pieces from three museums in Chile, of an ethnoarchaeological and experimental experience. The theoretical references of this research are: post-processual archaeology, gender archaeology and ethnoarchaeology. Aiming a union between historical and current silverware, and to provide a voice to the people who collaborated with this study. Some questions regarding the cosmovision, spirituality, identity and resistance of the Mapuche people are explored, and their symbolic implications in the silver pieces. The interpretation of the jewels was based on an analysis between the bibliography about the subject, the interviews and observations made during the field work. One of the major focus was the understanding of gender relations in the past and present, and especially the link between the woman's body and the jewels. As a conclusion, Mapuche silverware remains as a symbol of resistance and cultural identity of this population, being reinterpreted and reinvented according to the historical and social context. O presente estudo visa compreender a produção da prataria (joalheria) Mapuche durante seu período auge (séculos XVIII-XIX) e suas mudanças no presente, a partir de uma análise museográfica de peças de três museus do Chile, de uma experiência etnoarqueológica e experimental. Os referenciais teóricos da pesquisa são: a arqueologia pós-processual, a arqueologia de gênero e a etnoarqueologia; visando uma união entre a prataria histórica e a atual, e dar voz às pessoas que colaboraram com esse estudo. São exploradas algumas questões relativas à cosmovisão, espiritualidade, identidade e resistência do povo Mapuche, e suas implicações simbólicas nas peças da prataria. A interpretação das joias se baseou em uma análise entre a bibliografia sobre o tema, as entrevistas e observações feitas durante o trabalho de campo. Um dos focos foi o entendimento das relações de gênero no passado e presente, e principalmente o vínculo entre o corpo da mulher e as joias. Como conclusão, a prataria Mapuche segue como um símbolo de resistência e identidade cultural dessa população, sendo ressignificada e reinventada conforme o contexto histórico e social. Laranjeiras, SE

International audience

International audience; Wood tar, extracted by dry distillation, has been used in human and veterinary medicine since ancient times. This is particularly the case of tars from conifers in the Mediterranean region, where they are still produced and used for these purposes. The ONGUENT project is focused on the multi-disciplinary investigation of the production and use of medicinal tar in a systemic way, from the plant raw material to the end product and its use, on both sides of the Mediterranean today and in the past, by characterizing their chemical composition and by assessing their actual medicinal effects, or toxicity. This poster deals with different space-times: medieval and post-medieval Provence (France) and current Atlas mountains (Morocco). From an ethnoarchaeological perspective, the aim of this research is to provide a better understanding of past technical processes and knowledges, throught the observation and analysis of current productions. It highlights the diversity of plant species from Pinaceae, Cupressaceae, and Taxodiaceae families exploited and the wide range of techniques using fire to extract tar from the wooden material (direct or indired-fired kilns, pots etc.). The recording of depositional and post-depositional processes helps in return to better interpret archaeological data.

Two basic different types of burial grounds can be found in Diamare (North- Cameroon) : one in the mountains and the other in the plains. Thes different funeral traditions may be related to different attitudes towards the dead. Evidence from archaeological excavation of old burial grounds in the Maroua region, related to local ethnographical data, lead us to presume that a cult of ancestors developped from the Second Millenium A.D., which was often hindered by various groups coming from the Eastern plains., Les deux grands types de sépultures aujourd'hui représentés, respectivement, dans les montagnes et les plaines du nord du Cameroun apparaissent comme les expressions matérielles des rapports entretenus entre les morts et les vivants. Par extension, ces sépultures témoignent de la place, fort variable, réservée aux ancêtres par les sociétés régionales. Considérées à la lumière des données ethnographiques, les sépultures anciennes fouillées dans la région de Maroua (département du Diamaré), laissent envisager le développement local d'un culte des ancêtres dès le début du second millénaire AD, processus qui sera entravé par l'arrivée incessante de groupes issus des plaines orientales., Langlois Olivier, Bonnabel Lola. Traditions funéraires et religions au Diamaré : apports historiques d'une approche ethnoarchéologique (Nord Cameroun). In: Journal des africanistes, 2003, tome 73, fascicule 2. pp. 27-76.

[EN] Since 1988, a Spanish-Argentinian team has been developing ethnoarcheological projects in Tierra del Fuego (Argentina). Our objective was to develop a methodology and conceptual instruments in order to go further in the study of prehistoric hunter-gatherer societies. In the frame of these projects, we excavated some archeological sites corresponding to the period of the European contact with native societies (nineteenth century). Lanashuaia was one of the excavated archeological sites. Prof. Jiri Svoboda participated in the fieldwork carried out during 1996. In this paper we present some of the results obtained of the study of Lanashuaia., [FR] Depuis 1988, une équipe hispano-argentine développe des projets ethnoarchéologiques en Terre de Feu (Argentine). Notre objectif est de développer une méthodologie et des outils conceptuels dans le but d’étudier les sociétés de chasseurs-cueilleurs. Dans le cadre de ces projets, nous avons fouillé plusieurs sites archéologiques correspondant à la période du contact entre européens et sociétés natives (XIXème siècle). Lanashuaia est un des sites qui a été fouillé. Le Professeur Jiří Svoboda a participé à la campagne de terrain conduite en 1996. Dans cet article nous présentons quelques-uns des résultats obtenus lors de l’étude de Lanashuaia., [DE] Seit 1988 entwickelt ein spanisch-argentinisches Team ethnoarchäologische Projekte in der Tierra del Fuego (Argentinien). Unser Ziel war es eine Methodologie und konzeptuelle Instrumente zu entwickeln, um tiefer in das Studium prähistorischer Jäger/Sammler Gesellschaften einzudringen. Im Rahmen dieser Projekte haben wir einige archäologische Fundstellen, die aus der Zeit des Kontaktes der Europäer mit indigenen Gesellschaften (19. Jh.) stammen, ausgegraben. Prof. Jiří Svoboda nahm an den Feldforschungen während des Jahres 1996 teil. In dieser Arbeit präsentieren wir einige Ergebnisse der Studien in Lanashuaia.

Bu çalışmanın amacı, insanoğlunun ?günümüz kültürleri? ile ?geçmiş kültürleri?ni inceleyen etnoloji ve arkeoloji bilimlerinin sentezi sonucu ortaya çıkan etnoarkeolojinin Anadolu'da uygulanabilirliğini incelemektir.Çalışmanın giriş bölümünden sonraki birinci bölümünde etnolojinin tanımı, konusu, tarihsel gelişimi ve ülkemizdeki gelişimi, ikinci bölümünde arkeolojinin tanımı, konusu, tarihsel gelişimi ve ülkemizdeki gelişimi ve üçüncü bölümünde etnoarkeoloji, tanımı, tarihsel gelişimi ve ülkemizdeki gelişimi ele alınmıştır. Çalışmanın dördüncü bölümünde ise Anadolu'da gerçekleştirilen etnoarkeoloji araştırmaları ayrıntılı bir şekilde ele alınmıştır.Anadolu'da coğrafi bölgeler, yüzey şekilleri, iklim, yağış, bitki örtüsü gibi birçok faktör bakımından birbirinden ayrılırken, aynı coğrafi bölge içinde de birçok farklı kültürel doku dikkati çekmektedir. Özellikle kırsal olarak adlandırılan yörelerde yaşayan tecrit edilmiş topluluklar, politik, sosyal ve ekonomik yapılarını uzun yıllar boyunca korumaktadırlar.Bu durum Anadolu'da gerçekleştirilen etnoarkeolojik çalışmalara uygun imkanlar sunmaktadır. Anadolu'nun özellikle, Doğu ve Güneydoğu Anadolu Bölgesi'nin tamamına yakın bir bölümü, İç Anadolu Bölgesi'nin seyrek nüfuslu birçok yöresi, Akdeniz ve Karadeniz Bölgesi'nin deniz seviyesine yakın sınırlı alanları dışındaki habitatlar ile Batı Anadolu'nun kıyı şeridindeki kırsal yerleşimler ve iç bölümlerin yüksek kesimlerinde yaşayan topluluklar, etnoarkeolojinin Anadolu'da uygulanabilirliğine önemli ölçüde veri sağladıkları gözlemlenmiştir. While ethnology examines living cultures, archeology, one of the disciplines of social sciences, aims to understand past cultures. The purpose of this study is to investigate the applicability of ethnoarcheology in Anatolia.The outline of this study is as follows: After introduction chapter, chapters one, two and three examine the definition, historical development, and national development of ethnology, archeology and ethno archeology respectively. Chapter four explores the etnoarcheological studies conducted in Anatolia.The geographical regions in Anatolia, topography, climate, rain there are differences between each other. In the same geographical region there are different cultures. Especially in the country site, communities save political, social, economical structures for along time. These situation possibilities to the ethnoarchaeological works in Anatolia. Especially in Anatolia, East and Southeast Anatolia, Central Anatolia, low population areas, Mediterranean and Black Sea region habitats and far away from the coastal region and Western Anatolian coasts rural settlements and the communities living in the high lands of intern sites. Show that ethnoarcheology can be practiced in Anatolia. 623

A través de un estudio etnográfico se comparó la evidencia arqueológica e histórica, pues esta investigación pretende realizar una etnoarqueología del espacio domestico y habitacional (niveles macro y micro respectivamente), tanto simbólico como funcional, de la comunidad indígena Mapoyo (Wánai) del poblado Palomo, ubicado cerca del río Villacoa, estado Bolívar. Nos remitimos en nuestro enfoque teórico al concepto y clasificación del espacio por parte del arqueólogo postprocesual Christopher Tilley quien, dentro de una perspectiva fenomenológica, intenta interpretar el espacio y el paisaje de sociedades pretéritas. Se plantea estudiar los cambios económicos, políticos y sociales para explicar posibles transformaciones en la concepción (simbólica) del espacio habitacional y doméstico en los Mapoyo. This ethnographic study compares archeological and historical evidence in that it pretends to an ethnoarcheology of domestic space and living space (at macro and micro levels respectively). This space is viewed not only as symbolical but also as functional. The place is an indigenous Mapoyo community of Wanai people in the town of Mapoyo near the River Villacoa in Bolivar State. Our theoretical focus gives the concept and definition of space according to the postprocess archeologist Christopher Tilley who, from a phenomenological perspective, attempts to induce space and landscape concepts held by early societies. Studies of economic, political, and social change intend to explain possible transformations in the conception (in its symbolic manifestations) of both living and domestic space in Mapoyo. 389-405 anandahernandez@gmail.com trimestral

The villages on Bali’s north-east coast have a long history. Archaeological findings have shown that the coastal settlements of Tejakula District enjoyed trading relations with India as long as 2000 years ago or more. Royal decrees dating from the 10th to the 12th century, inscribed on copper tablets and preserved in the local villages as part of their religious heritage, bear witness to the fact that, over a period of over 1000 years, these played a major role as harbour and trading centres in the transmaritime trade between India and (probably) the Spice Islands. At the same time the inscriptions attest to the complexity in those days of Balinese society, with a hierarchical social organisation headed by a king who resided in the interior – precisely where, nobody knows. The interior was connected to the prosperous coastal settlements through a network of trade and ritual. The questions that faced the German-Balinese research team were first: Was there anything left over of this evidently glorious past? And second: Would our professional anthropological and archaeological research work be able to throw any more light on the vibrant past of these villages? This book is an attempt to answer both these and further questions on Bali’s coastal settlements, their history and culture. peerReviewed

Resumo: Diversas comunidades de pescadores se encontram atualmente distribuídas ao longo do litoral gaúcho, demonstrando que a pesca tradicional-artesanal ainda possui grande importância na região. Entretanto, apesar da riqueza histórica e sociocultural dessas comunidades, praticamente inexistem pesquisas etnoarqueológicas sobre essas populações. Neste caso, entende-se que a etnoarqueologia é um campo de estudo que possibilita a compreensão da materialidade das populações vivas. Busca-se, através desta, o estudo da mobilidade, da sazonalidade e do uso dos espaços de pesca (pesqueiros) nessa comunidade. Para tanto, a sócio-antropologia da pesca fornece o aporte necessário para compreender a dinâmica sociocultural destes grupos. Diante disso, adota-se a proposta de Antonio Carlos Diegues de que a pesca é um elemento de coesão social e que, portanto, constrói sociedades. Entende-se, nesse sentido, que a pesca não se trata apenas de uma questão produtiva, mas também da relação de vida que os pescadores possuem com estes espaços, sendo estes construídos socialmente através do conhecimento tradicional. Por meio das observações de campo realizadas até então, foi possível estabelecer um modelo de utilização dos espaços de pesca (pesqueiros) para a região em dois períodos distintos: a cheia (outono e inverno) e a vazante (primavera e verão). Abstract: Several fishing communities are currently distributed along the "gaúcho" coast, demonstrating that traditional artisanal fishing still has great importance in the region. However, despite the historical, social, and cultural richness of these communities, there is practically no ethnoarcheological research about these populations. This article is based on the notion of ethnoarcheology, which is a field of study of the material conditions of living populations. On this basis we address questions of mobility, seasonality and the use of space for fishing (fishery) in coastal communities of Rio Grande do Sul. Furthermore, the socio-anthropology of fishing provided what was necessary to understand the socio-cultural dynamic of these groups. Consequently, we adopt the proposal of Antonio Carlos Diegues that fishing is an element of social cohesion, i.e., it builds societies. Therefore, fishing is not only a question of production, but also the relationship of fishermen with their spatial environment. These spaces represent social constructs built through traditional knowledge. Through field observations it was possible to establish a model of utilization of the fishing spaces (fishery) for the region in two distinct periods: the flood period (fall and winter) and the drought period (spring and summer).

In many past and present preliterate societies rock art has been used as a means of communications to convey ideas, believes, ancestral knowledge, traditions, identities, rules, stories, social behaviour or laws. Through an ethno-archaeological perspective based on Arnhem Land rock art, we explore the different functions of the art, how cultural information is embedded in the imagery and more importantly, to what extent the information can be decoded by an uninitiated or an outsider to the culture producing the art. The results of this research provide insight into the complexities of analysing and interpreting this form of non-verbal communication including the extent to which archaeologists can decode cultural information hidden in past forms of art. Dans de nombreuses sociétés anciennes et plus récentes de tradition orale, l’art pariétal a été utilisé comme un moyen de communication pour véhiculer des idées, des croyances, du savoir, des traditions, des identités, des règles, des histoires, des comportements et des lois. Une lecture ethno-archéologique de l’art pariétal d’Arnhem Land nous a permis d’appréhender la fonction exacte de cet art, de comprendre comment l’information culturelle fut incorporée dans son imagerie et surtout comment elle a pu être interprétée par les non-initiés ou par des personnes étrangères à la communauté qui l’a produite. Les résultats de cette étude montrent la complexité des analyses et de l’interprétation de ce type de communication non-verbale et dans quelle mesure les archéologues peuvent décoder les informations contenues dans l’art ancien. (Traduction Rebecca Peake)