The acoustics of the Lower  Chuya River area rock art landscape are analyzed through both the exploration of its acoustic properties and the ethnographic information gathered about the region. The results obtained in the acoustics tests undertaken in the area, in particular at the rock art sites of Kalbak-Tash I, Kalbak-Tash II, and Adyr-Kan, are examined. They indicate that the perceived loudness resulting from a natural amplification of sound (strength parameter) and music and speech clarity may have been some of the reasons behind the selection of these locations for rock art production. The ethnographic sources related to the Altai and other Siberian areas are then reviewed as a way of providing an ontological framework for the study of Altaian sonic concepts and behaviors in nature. As the sources indicate, at least for the historical period and presumably earlier, in the prehistoric period, all existing beings are entangled by sound, and they mimic each other in endless ways. We argue that these sites were selected in a non-linear relational ontological framework. It is suggested that the multidisciplinary perspective combining archaeology, physical acoustics, and ethnography has considerable potential for providing a new, richer understanding of rock art landscapes.

One of the aspects of the relationship between rock art and shamanism, which has been supposed to be of a universal nature, inspired by trance experience, concerns the intentional integration of the images with rock. Rock surface therefore has been interpreted, in numerous shamanic rock-art contexts, as a veil beyond which the otherworld could be encountered. Such an idea was originally proposed in southern Africa, then within Upper Palaeolithic cave art and also other rock-art traditions in diverse parts of the world. This paper for the first time discusses the relevance of this observation from the perspective of unquestionable shamanic culture in Siberia. It shows that the idea of the otherworld to be found on the other side of the rock actually is a widespread motif of shamanic beliefs in Siberia, and that variants of this belief provide a new mode of insight into understanding the semantics of Siberian rock art. Siberian data therefore support previous hypotheses of the shamanic nature of associating rock images with rock surface.

Abstract

This article discusses the phenomenon of reusing of ancient rock art iconography in modern art on the example of the artworks of Canadian Cree visual artist Jane Ash Poitras. To understand the role the rock art plays in the collages of J.A. Poitras, the first part of the paper is focused on the Indigenous perspective, which provides the clue to reading complexity of history and contemporary art of the First Nations in Canada. Then the painting Shaman never die V is thoroughly analyzed. It is showed that rock art motifs used in this artwork had been very carefully selected and the meanings they evoke significantly go in pair with wider ideas related to traumatic history of Indigenous Canadians as well as ideas related to persistence of Indigenous spirituality symbolized by the image of shaman.

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