Purpose. The article presents an analysis of the most famous works on the problems of ethnic / ethnocultural identity, which include publications not only by cultural anthropologists, but also by psychologists, philosophers, sociologists, culturologists, etc. The author proceeds from the understanding that the term “identity” when due to its relationship with such concepts as “self-consciousness”, “self”, “I-concept”, “I-image” has not yet acquired an unambiguous interpretation, a single definition of this concept shared by all scientists.

Results. In accordance with scientific positions, a number of approaches to the study of identity, its structure, the content of its components, including the ethnocultural one, have been identified. Various interpretations of this phenomenon are revealed from the perspective of primordialism, instrumentalism, constructivism in the works of Russians and foreign scientists. Particular attention is paid to works on the relationship between ethnic and regional identities, the relationship between social transformations and the processes of ethnic formation, confessional and a number of other identities.

Conclusion. An analysis of trends in the development of the modern problem of ethnic / ethnocultural identity shows that many of the constructed concepts have not yet become the result of empirical research, but rather are the fruit of reflections that cannot always be applied to the proper degree.

Purpose. Burnt animal bones are regularly found at archaeological sites of different eras and territories. One of the popular hypotheses suggests that they were used as fuel. The purpose of this work, based on experimental observations, is to determine the combustion temperature regime of bones different types in comparison with wood.

Results. A series of nine experimental bonfires revealed the following advantages of bone as fuel: 1) increase in the maximum combustion temperature to 800–900 °C versus 600–700 °C in a fire with wood fuel only; 2) increase in the average range of combustion temperature by more than 100 °C; 3) minimization of temperature fluctuations; 4) ensuring a stable high temperature. We also found that the bones condition (fresh / dry; unbroken / fragmented) and its structure (the predominance of compact / spongy bone tissue) affects its combustible properties. Fresh bones with spongy tissue predominance (the spine, limbs bones) have the best qualities. Dry fragmented bones burn much worse and have no advantages over other fuels.

Conclusion. Thus, animal bones are not universal independent fuel. Some of its properties could be used for operations requiring a stable high temperature. It could be simple activities (cooking, heating, hearth maintenance, drying) and the specialized ones.

Purpose. This article studies tools for stone raw material treatment found in the Ust-Karakol-1 site collection in Altai (excavation area, 1986).

Results. We have established that the latest industry of this site, tentatively correlated with the Middle stage of the Upper Palaeolithic, includes one hammer made of the endcore of fine-grained sedimentary rock. We have identified a pebble hammer flake and retouchers made of coarse-grained sedimentary rocks in the Ust-Karakolian horizon of the Early Upper Palaeolithic. The site inhabitants used flattened and end natural surfaces of pebbles’ fragments for retouching, in some cases the base was additionally modified by flakes. We only recorded tools for pecking on the horizons of the Early Upper Palaeolithic Kara-Bomian tradition. These tools are distinguished by the secondary use of cores and technical flakes as bases, the choice of workpieces from homogeneous fine-grained volcanic and sedimentary rocks, and the use of subrectangular sections of the flaked surface with pronounced edges. These tools are characterized by several working zones and intensive modification of the original relief as a result of utilization.

Conclusion. We consider the noted features of percussive-abrasive tools at different stages of site settlement are conditioned by technological and raw material strategies of the bearers of the Early and Initial Upper Palaeolithic traditions, their economic and cultural stereotypes.

Purpose. In 2020, an expedition of the Korkyt Ata Kyzylorda University under the leadership of A. A. Tazhekeev and Y. S. Kurmaniyazov has examined the surface of the Zhalgyz-agym parking lot and collected archaeological material. Also in the local history and Local lore museum of the Aral Siti, Y. S. Kurmaniyazov has processed a previously unexplored collection of stone artifacts, storing in the funds, from the Zhalgyz-agym site.

Results. The Zhalgyz-agym Site is located on the border of the territory of the Aral Karakum Desert and the Aral Sea in the vicinity of Saryshyganak Bay. Like most of the early sites of the Celteminar culture located in the vicinity of Aralsk Siti and st. Saksaulskaya, the Site are confined to the surface of somewhat compacted and humified soil, the layer of which is now exposed by terraces on the slopes of sandy mounds. On the surface of this layer, one can find vertically standing core, piles of flakes, ash residues and osteological materials.The collection of the Zhalgyz-agym Site, both collected and provided by the museum fund, is represented by 547 stone artifacts.The technology of primary knapping contains a number of features that allow these atrifacts to be attributed to the Mesolithic tradition. This is evidenced by both the shapes of the core – end, wedge-shaped, pencil-shaped – and the technology of their production and knapping.

Conclusion. The Zhalgyz-agym site can be attributed to the Celteminar culture, but since the collection of archaeological material took place from the surface of the site, its chronological and cultural characteristics were determined only by applying a technical and typological analysis of stone artifacts.

Purpose. At the end of the 20^th – beginning of the 21^st century, a generalization of all radiocarbon dates available at that time for the Eneolithic of the Trans-Urals forest and forest-steppe zone was carried out. Two stages were allocated – early and late, within the second half of the 5^th – 4^th millennium BC. However, an analysis of the differences be-tween the chronology of sites in the forest and forest-steppe zones was not carried out. The aim of this article is to analyze the presence of radiocarbon dates and chronological positions of Eneolithic sites in the forest zone of the Trans-Urals.

Results. In the forest part of the Trans-Urals, more than 50 Eneolithic sites were studied and 55 radiocarbon dates were obtained for 26 of them. Dating of various types of archaeological sites has been carried out: sites and settlements, including peat bogs; the burial-cult site Skvortsovskaya Gora V and the cult object Koksharovsky Hill; burials; animal bones and wood tools; human bones and skulls. The results were obtained both by the traditional method (43 dates), and AMS (12 dates). Conventionally, all sites can be divided into two categories – with several dates and with single dates. Coverage categories: belonging to the early group; objects of late groups and objects that have dates of both early and late groups.

Conclusion. Analysis of the presented materials showed the presence of early complexes – the second half of the 5^th – the first quarter of the 4th millennium BC (12 objects), and the late ones – the second half of the 4^th – the beginning of the 3^rd millennium BC (8 objects). It is also necessary to note a number of sites that have both early and late dates (7 objects). Another attempt to establish the Eneolithic sites periodization according to cultural traditions (e.g. ceramic complexes differences) was not successful. Traditional for the Trans-Urals ceramic complexes: with comb simple (linear) and geometric ornamentation, false cord (Lipchinskaya), Sosnovoostrovskaya, Shuvakishskaya and Shapkulskaya, present as in the early and in late complexes.

Purpose. Barsova Gora is a unique archaeological and landscape site located in the Tyumen Region (West Siberia) of the Russian Federation. The technical and technological analysis of Kalinkino ceramics from the Barsov gorodok III/2 settlement (25 vessels) was performed in accordance with the method developed by A. A. Bobrinsky.

Results. For the manufacture of vessels at the Barsov gorodok III/2 settlement, ferruginous clays were selected. Five subspecies of clay have been identified, differing in the sandiness degree and natural impurities composition. The most common subspecies of clay is weakly sandy clay with natural inclusions of brown ironstone. Three recipes for molding compond were defined: 1) clay + chamotte (21 vessels); 2) clay + chamotte + sand (3 vessels); 3) clay + sand (1 vessel). Vessels were made using patchwork molding, presumably on a base mold. Surfaces of vessels were processed by mechanical smoothing and glossing. There are 10 variants of combining different tools. The most common variant is smoothing vessel both surfaces using a serrated tool. Firing of pottery could take place in reducing or semireducing gas environment.

Conclusion. A comparison of pottery traditions of the Kalinkino culture from the Barsov gorodok III/2 settlement and the Barsova Gora III/20 settlement revealed their similarity. It is manifested in the selection of weakly sandy ferruginous clays for vessels production. The dominant recipe for molding compound on both sites is clay + chamotte. Vessels were made using patchwork overlay. There are differences in the range of artificial additives used in the ceramic production, recipes for molding compound, surface treatment options. Pottery of the Kalinkino culture from the Barsov Gorodok III/2 settlement demonstrates similarity with the Barsovo culture products. The similarity is manifested in the use of weakly sanded ferruginous clays and the use of chamotte as the main mineral impurity. It also converges with the pottery of the Surgut variant of the Kulay cultural-historical community due to use of chamotte and patchwork overlay. However, there are significant differences between ceramics of the Surgut variant of the Kulay cultural-historical community and the Kalinkino culture from the Barsov gorodok III/2 settlement manifested: it lies in the use of shadings and flap veneer in the Kulay pottery.

Purpose. The article presents the results of a comprehensive analysis of iron ore fragments found during the explorations of mound no. 51 of the Ust-Tartas site (Vengerovsky distric, Novosibirsk region). The fragments presented shapeless rock debris with ferruginous oxides and a specific. Two fragments turned out to be slag. Three fragments come from burial no. 17 while others were found in the mound fill and the arable layer, obviously moved from their original location. The samples were studied using binocular microscopy, X-ray phase analysis and scanning electron microscopy with energy-dispersive spectrometry.

Results. According to the study, the presented goethite ores samples were classified as sedimentary swamp-lake ores of regional and local origin, which is characterized by a lower melting point and high quality of smelted iron. Apparently, the region landscape features made it possible to extract bog ore in the immediate vicinity of the places where the craftsmen lived. It has been suggested that the identified artifacts the professional activity of a Sargat community related to metal production, buried in the investigated mound or participat in the funeral ceremony.

Conclusion. The studied site is of great scientific importance for the study of the Sargat culture, as a whole, and the phenomena associated with the Sargat society life. The importance of the methodological component of the samples study should also be emphasized.

Purpose. The purpose of the work is to search for evidence of the “golden statue of a man for sacrifices to Heaven” existence in the material culture of the early Xiongnu for the subsequent interpretation of this phenomenon.

Materials. To achieve this goal, the reports of Chinese historical records on the culture of the early Xiongnu, which contain references to the “golden statue of a person for sacrifices to Heaven” were analyzed. Information from the historical records was compared with archaeological materials of synchronous archaeological cultures with numerous gold items in the territory of Northern Eurasia. Basically, the comparison was made with the “golden culture” of the Sakas of Kazakhstan.

Result. It has been established that the “golden statue of a person for sacrifices to Heaven” in the culture of the early Xiongnu did not imply a golden statue, similar to later statues of Buddha, but the tradition of the deceased rulers clothes decorating with gold implements in the process of the ritual exposure of the deceased body. This tradition is widely known from the materials of the Sakas culture of Kazakhstan as a rite of creating a “golden man”. It is suggested that this tradition was borrowed by the Xiongnu in the course of contacts with the Saka population of Kazakhstan in the 4^th century BC and existed among the Xiongnu until the 2^nd century BC. The contacts between the Xiongnu and the Scythian and Saka nomadic population of Central Asia are confirmed by the excavations materials from the Chikhertyn Zoo burial ground in Mongolia.

Conclusion. As a result of the work carried out, it was possible to identify some material and spiritual culture features of the early Xiongnu (4^th – 2^nd centuries BC).

Purpose. The purpose of this article is to evaluate defensive potentialities of the Middle Age population in the Trans-Urals. The main task is to reconstruct the exterior of the fortified areas and the necessary amount of work.

Results. The defensive buildings of the Staro-Libayevskoye-1 fortified settlement were used. It has been established on the terrace of the Middle Tobol river and had the 5-angle form, size 65 × 75 m and a simple rampart-and-ditch line with two approach gates. This square was used for habitation twice in Middle age epoch. Apparently, large earthworks were not carried out due to the features of the relief, which had a height difference of 2 meters; considering the wooden wall and the ditch depth. Based on the analysis of the archaeological finds and the cultural layer, we established that in the early period of the Bakalskaya culture (4^th – 5^th centuries) the settlement was encircled with timber-framed wall and the terrace slope possibly played a role of a berm. The inhabitants created a defense line minimum of 5.5–6 meters in height. We assume that there was exacerbation of social and local conflicts, and the population sought to prevent these conflicts by strengthening defense. The Ustyug-1 synchronous cemetery testifies to the existence of a constant military threat, such as attacks by migrants and conflicts with the use of weapons. Later, in 8^th – 10^th centuries the settlers used traditional methods and created a new earthen wall. It was built two times wider, then earlier, using pre-existing land cultural layer. The settlers abandoned the laborious movement of soil from the ditch to the height of the wall. For greater protection, they equipped the earthen rampart with timber-frame structures and created a barrier 5.5 meters high.

Conclusion. Concluding, we suggest that a dangerous military situation persisted during this period, as evidenced by samples of weapons and a cemetery in the settlement. The study also revealed a trend towards increasing labor costs for fortifications construction.

Purpose. The main elements of the structure of the funeral rite of the late 19^th – early 20^th centuries are analyzed based on the materials of the necropolis Yevgashino IV. That necropolis date to 1870–1920 by archaeology materials. The purpose of the study is to identify the main elements of the structure of the Russian funeral rite in the Omsk Irtysh region.

Results. The place and features of the burials, the funerary clothing were analyzed in the course of the study. A systematic analysis of the collection of funerary pottery was also carried out. The collection of funerary pottery includes 79 archaeologically intact vessels. Various types of funeral pottery were determined by the method of V. F. Gening. There is also an analysis of the cult copper plastics, such as pectoral crosses, copper diptych. The collection of crosses obtained on the site reflects the process of transition from the “Old Believers” forms of cult casting to stamped products of generally low quality which is an important chronological marker.

Conclusion. The results of the research will allow make a chronological scale of Russian funeral rite in the second half of the 19^th – early 20^th centuries from the time of the arrival of Russians in the region to the present.

Purpose. The purpose of the article is to present the characteristics of the horse as a key object in the wedding tradition of Khakass.

The chronological framework of the work covers the late 19^th – mid 20^th centuries. The choice of such time limits is determined by the state of the source base on the research topic. The principle when any cultural phenomenon is considered in development and taking into account a specific situation, the principle of historicism, is leading in the study. The research methodology is based on historical and ethnographic methods: remnants (relic) and semantic analysis.

Results. In the traditional Khakass culture, the horse and its image play an important role. This animal was extremely in demand due to its utilitarian and sacred significance. In practical terms, it was perceived as the main means of transport and an affordable source of meat. In religious and mythological terms, it acted as a symbolic projection – a “replacement” of the human soul, which had a close connection with the world of ancestors and deities. The image of the horse was steadily associated with the idea of vitality and fertility, being endowed with apotropaic properties. All this naturally contributed to its inclusion in the wedding ceremony.

One of the main components of the marriage ritual was the mutual gift exchange. The horse was one of the key objects of it. This animal was an indispensable element of the kalym and all the gifts replacing it, as well as the bride's dowry and the groom's share. At the same time, the gift horse was a kind of pledge and a symbol of the conclusion of an unwritten marriage contract. The possession of a horse and the presence of expensive decorative elements in its ammunition not only emphasized its aesthetic preferences, but also served as a marker of the social status and prestige of the horse owner. This norm was observed in the wedding procession.

Conclusion. The role of the horse in the ritual and socionormative practice associated with marriage is one of the components of the multifaceted image of this animal in the Khakass culture. Such a wide functionality of the horse people’s lives obviously may indicate the nomadic roots of the phenomenon of horse veneration.

Purpose. The purpose of this article is to explore the naming system of Baunt Evenks – local group of Evenks in Buryatia. For centuries, each nation has developed its own anthroponymicon – a register of personal names, which had its own characteristics in each historical period.

Results. We examined this process using the example of the personal names of the Baunt Evenks – a local group of the indigenous people of the Republic of Buryatia, currently living in the Bauntovsky Evenk district. Name played a very important role in an Evenk’s life. It was individual, rarely repeated and perceived as something alive. In the process of research, the original Evenk names of the 17t^h – 21^st centuries, unknown to modern Evenks, have been revealed. It was established that the most common male names among the Baunt Evenks were formed with the suffix -wul. The next in the frequency of use were names ending in -cha, -nay, -nei, -ni, -tu / -ltu, -kta / -to, -no, -nya, -chan, -ko. Most female names were formed with the suffix -k. We have recorded Russian and Buryat names that appeared in the Evenks anthroponymicon as a result of the establishment of cultural relations between peoples. The frequency of their use has been also determined. It has been found that since the end of the 19^th century, the Evenks have mainly been using three-word names: first name, patronymic, surname.

Conclusion. In the naming system of the Evenks, there were a number of conventions and prohibitions. Firstly, a person could not exist without a name. Secondly, the Evenks treated personal names as something intimate. Thirdly, the naming process was not instantaneous. Fourth, the name of the Evenks was a new word. And fifth, the formation of personal names among the Evenks was subject to certain linguistic norms.