Nomadisme et adaptations sédentaires chez les Évenks de Sibérie postsoviétique : « jouer » pour vivre avec et sans chamanes

Lavrillier, Alexandra

doi:10.3406/ephe.2004.12398

Cited by 19 publications

(14 citation statements)

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“…Hunters are convinced that the words of this request must not be disclosed, or the hunting will not be good (PMA 2005, males, thirty-four and twenty-nine). The French researcher Alexandra Lavrillier has noted that Evenki in southern Yakutia and Amur oblast leave sable carcasses after skinning them (Lavrillier 2005).…”

Section: Hunting Ethics: Norms and Practicementioning

confidence: 99%

People Who Feel the Land: The Ecological Ethic of the Evenki and Eveny

Sirina

2008

Anthropology & Archeology of Eurasia

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Section: Hunting Ethics: Norms and Practicementioning

confidence: 99%

People Who Feel the Land: The Ecological Ethic of the Evenki and Eveny

Sirina

2008

Anthropology & Archeology of Eurasia

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“…Up to recent times, in rural areas of Mongolia and Buryatia, young men trained as wrestlers in order to win a good reputation and find a wife easily, demonstrating that they have internalized the ideal male values. Among today's Evenk Orochon of South Yakutia, women are also involved in permanent rivalry over their embroidery skills (Lavrillier 2005). The Evenks of Transbaikal Buryatia, who no longer live by hunting, still grasp any opportunity to compete, as they did formerly when selecting hunting partners (Safonova and Sántha 2007: [10][11][12][13][14][15].…”

Section: Preparatory Practicesmentioning

confidence: 99%

The Three Duties of Good Fortune: 'Luck' as a Relational Process among Hunting Peoples of the Siberian Forest in Pre-Soviet Times

Hamayón¹

2012

Social Analysis

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This article is based on data from pre-Soviet Siberia, mainly, the West Buryat and Tungus Evenk groups. As a product that cannot be produced, game is an ideal example of something that requires 'luck'. Far from being passively received, luck requires an active behavior and implies controlled interactions with various types of agencies of the natural environment and within society. Luck is the outcome of a multirelational process that starts with multiple precautionary measures, continues with fostering, and ends with sharing practices. This action results, paradoxically, in challenging both equality and differentiation, social redistribution and individual responsibility. Throughout this process, luck is associated with meat and vital force (as a substance) and with love, play, and wealth (as a value).

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“…In contrast to this, riverside woods such as Salix (willow) or Populus (poplar) are most often used for fish smoking purposes (Alix and Brewster, 2004;Henry et al, 2009;Vat e and Beyries, 2007) while a wider range of taxa are often used among Karok groups (Western United States) for similar smoking functions (Schenk and Gifford, 1952). In hide-smoking hearths the use of very rotten conifers has been observed, showing that the state of the wood is just as important as the species itself (Brandi sauskas, 2011;Lavrillier, 2005;Skibo et al, 2007). Additionally, in ethnographic combustion features used to ward off insects (mosquitoes and flies) the fuel mostly consisted of green and/or rotten wood with the addition of moss, leaves and dead wood (Binford, 1967(Binford, , 1980Brandi sauskas, 2011;Henry et al, 2009).…”

Section: H57: the Earliest Evidence Of A Smoking Hearth?mentioning

confidence: 99%

Dead wood gathering among Neanderthal groups: Charcoal evidence from Abric del Pastor and El Salt (Eastern Iberia)

Vidal-Matutano

Henry

Théry‐Parisot

2017

Journal of Archaeological Science

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a b s t r a c tWe present here a new approach combining the microscopic characterization of fungal decay features and the fragmentation degree of the charcoal remains from Middle Palaeolithic combustion structures: features H4 and H11 from Abric del Pastor, unit IV (>75 ka BP) and features H50 and H57 from El Salt, unit Xb (ca. 52 ka BP), Eastern Iberia. The observation of wood degradation patterns that occurred prior to charring followed by their quantitative analysis according to previous experimental studies revealed differences between the alteration degrees of the firewood used in the hearths, highlighting the existence of firewood acquisition criteria based on dead wood gathering and also suggesting smoke-related functions. Coupled with fragmentation analyses, this method highlighted possible post-depositional processes affecting the higher degraded charcoals. These results lead us to propose a quantitative analysis of the fungal decay patterns on Middle Palaeolithic charcoal reinforcing the previous hypotheses about dead wood gathering among Neanderthal groups as an accessible and available resource in the surroundings. These data have significant implications for the interpretation of firewood use and management by Palaeolithic hunter-gatherers which was traditionally defined as an opportunistic activity according to the absence of selection criteria based on specific taxa.

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Nomadisme et adaptations sédentaires chez les Évenks de Sibérie postsoviétique : « jouer » pour vivre avec et sans chamanes

Cited by 19 publications

References 0 publications

People Who Feel the Land: The Ecological Ethic of the Evenki and Eveny

People Who Feel the Land: The Ecological Ethic of the Evenki and Eveny

The Three Duties of Good Fortune: 'Luck' as a Relational Process among Hunting Peoples of the Siberian Forest in Pre-Soviet Times

Dead wood gathering among Neanderthal groups: Charcoal evidence from Abric del Pastor and El Salt (Eastern Iberia)

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