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Makalede, Saha halkının etnogenezi, Türk dünyasına ait olduǧuna dair soruları tartışılmaktadır. Saha halkının milli sporu olan mas güreşinin ortaya çıkma tarihi İncelenmektedir. Bu spor ile uǧraşan sporcuların bedensel hareketlerine göre, mas güreşi, mücadele anında rakibin saldırı eylemlerinin üstesinden gelmek için önemli olan ani fiziksel güç kullanımı, tekniksel ve taktiksel hazırlık gerektiren bir «hız gücü sporu» olarak nitelendirebiliriz. Musabakanın özü, yüz yüze oturan iki yarışmacı ayaklarını sabit bir şekilde özel bir tahtaya dayandırarak rakibin ellerinden bir aǧaç çubuǧu veya rakibi kendi tarafına çekmesinden oluşmaktadır. Ayrıca bu çalışmada, hem Rusya Federasyonundaki, hem uluslararası alanında mas güreşini teşvik etmek için yapılan organizasonel ve yönetsel faaliyetlerle ilgili kronolojik verileri sunulmaktadır. Böylece, Rusya ve Uluslararası Mas Güreş Federasyonu'nun, Rusya, Avrupa ve Asya'da dünya şampiyonalarının düzenlenmesi ile karakterize edilmektedir. Bu çalışma, milli spor türü olarak mas güreşi ile ilgili yayınlanan tüm bilimsel makaleleri esasına dayanılarak yapılan bilimsel araştırmaların analizini yansıtmaktadır.

The article is devoted to one of the discussed problems in religious studies, related to the question of whether shamanism is considered a world religion. This problem is closely related to the issues of ethnogenesis of both the Yakut and Korean peoples, which have not yet been completely resolved. Meanwhile, the realities are such that in the context of many studies, the word \"shamanism\" is used precisely in the meaning of religion. The relevance of the article is seen in the fact that comparative material on shamanism among different peoples will only contribute to the solution of many questions of shamanism. It is a fact that shamanism is still a cult of religion and a common link between the Yakuts and Koreans, who are in the same Altai linguistic environment, which had a huge impact on their culture and mentality. This closeness manifests itself in many areas of life, especially in the rich ancient folklore. Along with similar customs and traditions of shamanism in Yakutia and Korea, there are, of course, many differences caused mainly by the level of development of the structure of shamanism in both countries. The absence of any holistic concept of the history of the birth and evolution of shamanism significantly hinders the unified interpretation of its terms, up to discrepancy. The author hopes that the article will to some extent make up for the topic of Korean shamanism presented in the domestic literature.

It has long been recognized that the Inka incorporated diverse peoples into their empire, but how these ethnic groups developed historically during the political upheaval of the preceding Late Intermediate Period (LIP; AD 1100–1450) is only now receiving commensurate attention. This study explores how changes in cranial modification, a correlate of embodied identity in the Andes, made possible new forms of political solidarity and social inequality in the late prehispanic Colca Valley. Bioarchaeological and radiometric data reveal a sharp rise in modification prevalence, from 39.2% (N = 97) during the early LIP (AD 1150–1300) to 73.7% (N = 114) during the late LIP (AD 1300–1450). Greater standardization of head-shaping practices echoes broader patterns of identity formation across the south-central highlands and may have provided a symbolic basis for the cooperation of elite groups during an era of intensive conflict. However, additional lines of archaeological and bioarchaeological data suggest that the formation of a more encompassing identity did not homogenize lived experiences. The symbolic boundaries enacted by head shaping intersected other forms of collective identity and likely contributed to growing social inequality prior to the period of Inka imperial expansion.

Many nineteenth-century Chinese migrants to Pacific Rim countries died far from their home villages. Diverse approaches were adopted to mark graves, possibly anticipating the subsequent, culturally important, repatriation of their bones. This paper evaluates the morphology of grave markers from eight northeast Australian sites and considers reasons for the variations. Physical appraisal of each site was undertaken and, where they exist, cemetery records and allied documentation examined. In an unusual departure from the norm the inscriptions on most identified grave markers rarely indicate date of death. The seemingly meticulous attention to grave identification in some areas contrasts with others where markers are absent. This study indicates divergent approaches to identification and recording of individual graves over time and place. Rather than indicating full-fledged ethnogenesis, wherein Australian Chinese developed new cultural practices, these behaviors suggest that ca.1870–1930 was a transitional period, during which extant cultural processes were adapted to meet immediate needs.

The rise of Cahokia, the largest precontact Native American city north of Mexico, was precipitated by centripetal and centrifugal mobilizations of peoples, ideas, objects, and practices. To interrogate outward Cahokian movements as diasporic, I reassess relationships between Cahokia and the Angel polity on the northeastern Mississippian frontier. I approach Mississippian communities through a relational framework as ever-emerging assemblages constituted by both human and non-human actors. This framework emphasizes ethnogenesis as a process of diaspora whereby dispersed groups are in a perpetual state of community-making outside of, but in reference to, a homeland. I focus on an analysis of the Angel assemblage of Ramey Incised pottery, a power-laden Cahokian object, and determine that Angel Ramey exhibits local paste signatures in what are otherwise primarily Cahokian-style pots. Further, I contextualize artifactual connections with socio-spatial practices of Angel communities and demonstrate that aligning residential structures and communal features to a Cahokian cosmography was a principal part of community-identity-making throughout the Angel polity. Ultimately, I argue that relationships with Cahokia motivated ethnogenesis in Angel communities.

This research is devoted to the study of linguistic elements present in Besermyan and Komi, but absent from Udmurt or most of its dialects. The Besermyan language has not been object of areal research to the present day. The purpose of the study is to identify and describe Besermyan-Komi isoglosses. In the course of our research, we revealed that those isoglosses were formed as a result of late secondary contacts of the Besermyans with a Komi population, but they are not archaic elements of the Proto-Permian period. We believe that such contacts took place not only at the level of superficial social and linguistic interaction, but also through interethnic marital ties. The study of isoglosses allows us to suggest that not only the Turkic component (currently generally recognized), but also a Komi component took part in the ethnogenesis of the Besermyans.

The origins of the Philistines have traditionally been understood within the context of a migration of “Sea Peoples” at the beginning of the Iron Age. However, excavations in other areas of the eastern Mediterranean have not yielded compelling evidence of a large-scale migration. We contend that migration is still the best explanation of the evidence, but the effect on the archaeological record of the disparate responses of the hostcommunities into which the immigrants settled has been overlooked. Whereas those immigrants who settled in places such as Cilicia, the Amuq Plain, and Phoenicia encountered a decentralized political landscape into which they were quickly absorbed, the immigrants who landed in the southern Levant faced a still-powerful Egypt which was able to confine them. Within a restricted space, the immigrant Sea Peoples and indigenous Canaanites were galvanized into a unique Philistine ethnos.

Turkish identity has two fundamental pillars: ethnic identity and cultural identity. These two pillars were formed and later consolidated on a historical route of going from the presocietal ethnic groups to the tribal organisation and then to a tricontinental empire, with an ideological Islamic identity. Türkiye followed an ascending constant in its formation, and the central element of its formation as a great power was identity – the element that gave vitality, the engine that set in motion all the other component elements.

This article analyses how settlers of the Falkland Islands (Malvinas) construct themselves as 'natives' through environmental management. Taking a multispecies ethnographic and historical approach to studying the Falkland Islanders' self-determination claim, I explore a series of ecological practices that demonstrate how some nonhumans become institutionalized into systems of racial and colonial classification whereas others appear natural. I show how agroindustrial and technoscientific value systems categorize human and nonhuman cohabitants according to degrees of political, economic, and ecological status through particular periods in the Falklands: from the eradication of 'native pests' (1833-1982) to defence against 'alien invaders' (1982-present). Towards a conclusion, I analyse how Islanders have begun to uproot their own ecological imperial past through removal of British-introduced 'invasive' species and native habitat restoration. The article argues that attention to how settlers colonize with natives contributes significantly to a critical multispecies anthropology with broader implications for debates on ethnogenesis and indigeneity. Le présent article analyse la manière dont les colons des îles Malouines (Falkland) se construisent comme des « natifs » par la gestion de l'environnement. Suivant une approche ethnographique et historique multispécifique pour étudier les revendications d'autodétermination des insulaires, l'auteur explore une série de pratiques écologiques qui montrent comment certaines créatures non humaines sont institutionnalisées au sein de systèmes de classification raciale et coloniale, tandis que d'autres paraissent naturelles. Il montre comment les systèmes de valeurs agro-industriels et technoscientifiques catégorisent les cohabitants humains et non humains par degrés de statut politique, économique et écologique, en retraçant certaines périodes traversées par les Malouines, de l'éradication des « nuisibles indigènes » (1833-1982) à la défense contre les « envahisseurs étrangers » (de 1982 au présent). En guise de conclusion, il analyse la manière dont les insulaires ont commencé à évincer leur propre passé impérial écologique en éliminant les espèces « invasives » introduites en provenance des îles Britanniques et en restaurant l'habitat natif. L'article avance que l'examen de la manière dont les colons colonisent avec les natifs contribue considérablement à une anthropologie multispécifique critique, avec des implications plus larges sur les débats sur l'ethnogenèse et l'autochtonie.

Who were the Lelegians? Ancient Greek and Latin texts refer to the Lelegians as an indigenous people, locating them in southwestern Anatolia in a region known in historical times as Caria. Yet attempts to find evidence for the Lelegians ‘on the ground’ have met with questionable success. This paper has two aims. First, it provides an up-to-date picture of the archaeology of ancient Caria and shows that there is little indication of distinctly ‘Lelegian’ forms of material culture during the first millennium BCE. Second, it juxtaposes archaeological evidence with the development of the Lelegian ethnonym and suggests that the idea of a distinct Lelegian identity was retrospectively constructed by the Carians to fulfil the role of an imaginary ‘barbarian other’. This happened in the late Classical and early Hellenistic periods, a time of intensified Carian ethnogenesis, and was a process that responded to and made creative use of earlier Greek knowledge traditions. Finally, this paper argues that a later horizon of Lelegian imagining occurred in modern scholarship of the 19th and 20th centuries. Who, then, were the Lelegians? This article proposes that they were an imaginary people, invented and reinvented over the centuries.