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Journal articles on the topic 'Anthropomorphic culture'

Author: Grafiati

Published: 8 September 2021

Last updated: 29 July 2025

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1

Cypess, Rebecca, and Steven Kemper. "The Anthropomorphic Analogy: Humanising musical machines in the early modern and contemporary eras." Organised Sound 23, no. 2 (2018): 167–80. http://dx.doi.org/10.1017/s1355771818000043.

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Since the late twentieth century, the development of cybernetics, physical computing and robotics has led artists and researchers to create musical systems that explore the relationship between human bodies and mechanical systems. Anthropomorphic musical robots and bodily integrated ‘cyborg’ sensor interfaces explore complementary manifestations of what we call the ‘anthropomorphic analogy’, which probes the boundary between human artificer and artificial machine, encouraging listeners and viewers to humanise non-musical machines and understand the human body itself as a mechanical instrument.

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2

Tairov, Alexander D., and Aleksey D. Shapiro. "New anthropomorphic figurines from the forest-steppe Trans-Urals." Ufa Archaeological Herald 24, no. 2 (2024): 333–47. http://dx.doi.org/10.31833/uav/2024.24.2.019.

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Two villagers from the Kunashak region of Chelyabinsk oblast donated the State Historical Museum of the Southern Urals (Chelyabinsk) two anthropomorphic figurines. They were found near Karino Village, Kunashakskiy District, on the right bank of the Sinara River. Besides, there is another anthropomorphic figurine probably originating from this area. The exact location of it discovery is not known. All three figurines were cast by an ancient master using the same model, but different sand-clay (earthen) molds. The model was a standing male warrior. A quiver hangs on his belt. The man’s legs are

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3

Selin, D. V., and Yu P. Chemyakin. "Barsova Gora I/23 Settlement of the Beloyarskaya Culture: Technology and Morphology of Ceramics." Vestnik NSU. Series: History and Philology 23, no. 3 (2024): 74–85. http://dx.doi.org/10.25205/1818-7919-2024-23-3-74-85.

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Purpose. At the beginning of the second quarter of the 1st millennium B.C. in the Surgut Ob region, the beloyarskaya culture was formed based on the preceding cultures of the Late Bronze Age – the barsovskaya and atlymskaya cultures, and as a result of their interaction. The technical and technological analysis of Beloyarskaya culture ceramics from the Barsova Gora I/23 settlement, including a fragment of a wall with an anthropomorphic image on it, was carried out.Results. The vessels were created using tin clay of low-sanded clay. The product with an anthropomorphic image is made of another c

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4

Adisheva, A. A., and S. B. Bektemiyrova. "REPRESENTATION THROUGH MYTHS OF THE ANTHROPOMORPHIC CODE." Tiltanym 89, no. 1 (2023): 3–10. http://dx.doi.org/10.55491/2411-6076-2023-1-3-10.

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The paper discusses the relationship between language and culture, modeling the geographical landscape through one of the cultural codes in cognitive linguistics - anthropomorphic code. When we talk about the geographical landscape, we cannot leave toponyms out. The toponyms reflect the worldview of a nation. Anthropomorphic culture code is transmitted through anthropomorphic metaphors, legends, myths, and phraseological units. In this paper we consider legends and myths. Myths and legends about the environment and nature reflect the worldview of every nation. One way of forming knowledge is t

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5

Wood, Matthew. "The Potential for Anthropomorphism in Communicating Science: Inspiration from Japan." Cultures of Science 2, no. 1 (2019): 23–34. http://dx.doi.org/10.1177/209660831900200103.

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Anthropomorphism—the attribution of human characteristics to non-human animals or inanimate objects—is commonplace in many cultures around the world, but is particularly prominent and pervasive in Japan. Talking furniture on children's TV, vegetable mascots for city governments, an animated letter ‘e’ to promote online tax returns—there seems to be no limit to what can be anthropomorphized, and no corner of the culture where it is considered out of place. This of course includes efforts to communicate science, where we can find test tube narrators, angry viruses, friendly chemical elements, an

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Brykina, G. A. "Anthropomorphic figurines in Ferghana burials." Antiquity 64, no. 244 (1990): 591–97. http://dx.doi.org/10.1017/s0003598x00078509.

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Ferghana, lying between the republics of Uzbekistan, Tadjikistan and Kirghizia, was famous in antiquity for its horses. Its Iron Age archaeology was brought to the attention of western audiences in Gorbunova's The culture of ancient Ferghana of 1986 (BAR S281). Here we are presented with a fascinating ethnoarchaeological study of a mid-first millennium AD burial practice and an interpretation of its symbolism

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7

Fawcett, Leesa. "Anthropomorphism: In The Web of Culture." UnderCurrents: Journal of Critical Environmental Studies 1 (April 1, 1989): 14–20. http://dx.doi.org/10.25071/2292-4736/37636.

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As a conservationist and an environmental educator, I am intrigued by human relationships with animals. The umbrella question for me is in what ways do people relate to animals at this moment in Western history? I have focussed here on one type of relationship that humans have with animals -- the anthropomorphic relationship.

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8

Cullen, Lauren Ianthe. "“Almost as a Person Would”: The Thinking Animal in Margaret Marshall Saunders's Beautiful Joe (1893)." Victorian Literature and Culture 53, no. 1 (2025): 112–39. https://doi.org/10.1017/s1060150324000044.

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Margaret Marshall Saunders's best-selling novel Beautiful Joe (1893) has long been indexed as anthropomorphic children's literature. This article examines the novel to illuminate the connection between nineteenth-century literature and animal-focused research, including studies of the science of the mind. My analysis seeks to coalesce what I see as neighboring discourses, both historical and contemporary, in literature and science about what it means to be a thinking, feeling “self.” In doing so, I reveal how Saunders's novel maps out the stakes of this impasse as consequential to literary cri

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9

Brockmann, R. John. "A Homunculus in the Computer?" Journal of Technical Writing and Communication 27, no. 2 (1997): 119–45. http://dx.doi.org/10.2190/e7hl-a1v3-rtuy-8pe2.

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The 1995 appearance of Microsoft's Bob interface directly poses the question of how anthropomorphic the human computer interface design should be. A historical approach to the question offers three important observations to designers: 1) that the impulse to anthropomorphicize technology has been longstanding and has been employed with artifacts other than computers; 2) that the normal evolution of technologies proceeds through an introductory phase during which a culture becomes acclimatized to the new technology; moreover, one of the methods by which cultures have traditionally become acclima

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10

Nanoglou, Stratos. "Subjectivity and Material Culture in Thessaly, Greece: the Case of Neolithic Anthropomorphc Imagery." Cambridge Archaeological Journal 15, no. 2 (2005): 141–56. http://dx.doi.org/10.1017/s0959774305000077.

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This article considers the role of anthropomorphic imagery in the constitution of subjects in Neolithic Thessaly, Greece. To accomplish that, material culture is seen as discourse, i.e. an articulating practice, which through its reiteration empowers certain positions rather than others. The objective of the study is to identify some aspects of the forms that specific anthropomorphic figures encourage or oblige those positions to take. These aspects pertain mainly to the human body. One conclusion is that there is a shift from an emphasis on the image of movement to an emphasis on the static i

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11

Heffron, Y. "The Material Culture of Hittite ‘God-drinking’." Journal of Ancient Near Eastern Religions 14, no. 2 (2014): 164–85. http://dx.doi.org/10.1163/15692124-12341261.

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The elusive Hittite cultic phrase DINGIR eku-, “to drink a god,” has long been controversial as regards its precise meaning: Did the phrase refer to a mystical act (comparable to the Eucharist), or was it simply a turn of phrase for toasting the divine? Commentators have thus far remained almost exclusively on philological ground, drawing their conclusions from syntactic arguments and paying little attention to archaeological evidence. This paper offers a new approach to the question of ‘god-drinking’ by focusing primarily on its paraphernalia, namely the vessels themselves, particularly those

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12

Lindström, Tobias. "Eyeing the Beholder." Current Swedish Archaeology 32, no. 1 (2025): 159–81. https://doi.org/10.37718/csa.2024.08.

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Anthropomorphic clay figurines comprise an enigmatic category of finds associated with Pitted Ware culture sites during the latter part of the middle Neolithic period (c. 2900–2300 BC) in the Baltic Sea region. As with most figurative objects, previous research has often been preoccupied with questions of representation, for example focusing on what the figurines might depict. In this paper, the anthropomorphic figurines are instead explored through their physical properties, primarily their ability to look back at their human makers, handlers and onlookers. Considering these figurines as clay

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David, Doina, Călin Florea, and Elena-Adriana Tomuletiu. "The Anthropomorphic Sings and Symbol in the Romanian Traditional Culture." Procedia - Social and Behavioral Sciences 116 (February 2014): 5156–59. http://dx.doi.org/10.1016/j.sbspro.2014.01.1091.

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14

Potapenko, Ruslana. "ANTHROPOMORPHIC STELLAS IN ARCHAEOLOGICAL AND HISTORICAL STUDIES." Український літопис, no. 5 (June 12, 2025): 64–68. https://doi.org/10.31470/2786-8583-2025-5-64-68.

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A significant place in the structure of the historical and cultural heritage of Ukraine is given to archaeological monuments, which include anthropomorphic steles. In their totality, archaeological monuments provide rich material for the study of the civilizational identity of the Ukrainian people, knowledge of history and culture. In particular, the archaeological monuments of Ukraine constitute a significant share in the cultural heritage of the world, which determines the responsibility of the Ukrainian state and the people themselves for the preservation of their historical and cultural he

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15

DIETRICH, OLIVER. "BREAK OR CONTINUITY? BRONZE AGE FIGURINES IN SOUTHEASTERN EUROPE BEYOND THE ŽUTO BRDO – GÂRLA MARE CULTURE." Dacia. Revue d’archéologie et d’histoire ancienne. Nouvelle série 2024, no. 68 (2024): 43–84. https://doi.org/10.59277/dacia.2024.03.

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Figurines, particularly female anthropomorphic depictions, are a hallmark of the southwest Asian and Eurasian Neolithic and Chalcolithic. During the European Bronze Age, plastic anthropomorphic representations are thought to largely disappear from the archaeological record in many regions; figurines are believed to have been no longer an integral part of everyday life and beliefs. The massive occurrence of figurines along the middle and lower Danube and specifically the Iron Gates region in the Late Middle and earlier Late Bronze Age, particularly in the Žuto Brdo – Gârla Mare Culture, is seen

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16

King, Roy, and Peter A. Underhill. "Congruent distribution of Neolithic painted pottery and ceramic figurines with Y-chromosome lineages." Antiquity 76, no. 293 (2002): 707–14. http://dx.doi.org/10.1017/s0003598x00091158.

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The authors propose a correlation between certain elements of Neolithic material culture — painted pottery and anthropomorphic figurines — and Y-chromosome haplotypes, suggesting a shared history of dispersal of human populations and cultural ideas.

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17

LAZĂR, Simona, and Sabin POPOVICI. "The Seated Figurines Belonging to Vădastra Culture." Anuarul Institutului de Cercetări Socio-Umane „C.S. Nicolăescu-Plopșor”, no. XXII/2022 (December 19, 2022): 53–64. http://dx.doi.org/10.59277/csnpissh.2022.03.

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"Archaeological researches carried out over time in the reference sites belonging to the Vădastra civilization in Oltenia led to the discovery of a significant number of figurines. In the present article, there are to be presented six figurines in the sitting position, belonging to Vădastra culture, from Oltenia, which were discovered in the settlements from Hotărani, La Turn point, and Vlădila, both in the Olt County. Most researchers believe that anthropomorphic plastic representations are related to the cult of fertility and fecundity. "

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18

Kluwick, Ursula. "Aquatic Matter: Water in Victorian Fiction." Open Cultural Studies 3, no. 1 (2019): 245–55. http://dx.doi.org/10.1515/culture-2019-0022.

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Abstract This essay looks at water in Victorian fiction and argues that it is important not just as motif or symbol—which is how literary criticism has traditionally approached it—but as a metamorphic substance. I propose a material ecocritical framework in order to conceptualise water as literary matter, and I analyse selected passages from four canonical Victorian novels through a focus on aquatic materialisation and transformation. I argue that through the emphasis on these processes in a variety of water scenes from Jane Eyre, Wuthering Heights, Lady Audley’s Secret, and Dracula, water eme

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19

Nanoglou, Stratos. "Regional Perspectives on the Neolithic Anthropomorphic Imagery of Northern Greece." Journal of Mediterranean Archaeology 19, no. 2 (2007): 155–76. http://dx.doi.org/10.1558/jmea.2006.v19i2.155.

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This article considers the ways in which regional differences in material culture are constituted and maintained, using the example of Neolithic anthropomorphic figures from northern Greece. The aim of the paper is to offer an alternative approach to the still dominant discourse that attributes variation to some sort of ethnic identity, by redirecting emphasis onto the active rehearsal of localities through the use of material culture. In this vein, some examples are offered that pertain to the production and use of figures with different traits in adjacent areas of northern Greece.

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20

Azizyan, Anna. "Feminine figurine of Shengavit and its parallels." ARAMAZD: Armenian Journal of Near Eastern Studies 16, no. 1-2 (2022): 89–98. http://dx.doi.org/10.32028/ajnes.v16i1-2.1824.

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It is widely believed that anthropomorphic, especially feminine images are characteristic to early agricultural cultures. Unlike Mesopotamia, anthropomorphic statues are not very common in the Armenian Highlands. The present article discusses female figurines of Shengavit culture of Early Bronze Age with particular case from the settlement Shengavit. Our inquires demonstrate, that some feminine figurines are shaped in a generalized-realistic way, and some in a schematic-symbolic style. Feminine figurines have been found in dwellings, in hearthsand around them, sometimes also in ritual structur

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21

Stavreva, Vanya. "Anthropomorphic Figurines with Hunched Backs and Deformed Breasts in Kodjadermen–Gumelniţa–Karanovo VI Culture." Archaeologia Lituana 23 (December 30, 2022): 157–75. http://dx.doi.org/10.15388/archlit.2022.23.10.

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A number of unusual anthropomorphic figurines featuring hunched backs and conical protrusions on their chests have been unearthed in several settlements that belong to the area of the Kodjadermen–Gumelniţa–Karanovo VI culture. The figurines have not been subject to a special study in scholarly literature so far and hence, no attempt at their interpretation has ever been made.The study discusses the possibility that these unusual images reflect a physical disability caused by Pott’s disease. Anthropologic research on skeletal remains of the Eneolithic population of Europe has established pathol

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22

POPOVA, T. A. "Unique Iconographic Images of Anthropomorphic Sculpture from the Tripolye-Cucuten Culture." Anthropology & Archeology of Eurasia 43, no. 4 (2005): 58–69. http://dx.doi.org/10.1080/10611959.2005.11029018.

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23

Lazarovici, Cornelia-Magda. "Anthropomorphic statuettes from Cucuteni-Tripolye: some signs and symbols." Documenta Praehistorica 32 (December 31, 2005): 145–54. http://dx.doi.org/10.4312/dp.32.10.

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Our article present anthropomorphic statuettes from the area of the Cucuteni-Tripolye culture with signs and symbols related to sacred messages used during cultic ceremonies. We also present older and newer opinions on this subject. Signs and symbols help us to decipher some aspects of the religious life of that time.

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24

J S, Cynthiya Rose, and Bhuvaneswari R. "Visualising anthropomorphism as a creative communicative mode in Samit Basu and Ashish Padlekar’s The Tall Tales of Vishnu Sharma: Panchatantra." Creativity Studies 18, no. 1 (2025): 43–63. https://doi.org/10.3846/cs.2025.16652.

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In today’s ocular-centric era, vision and visuality play a significant role in representing ideas. This article analyses anthropomorphism as a communicative mode that helps readers comprehend a story’s underlying meaning, using a socio-semiotics metafunction as a lens. The study focuses on Samit Basu and Ashish Padlekar’s adaptation of the famous Panchatantra collection, The Tall Tales of Vishnu Sharma: Panchatantra (published in 2015), where creatures with the ability to speak are the central characters. This story emphasises a diverse group of characters from the world of Panchatantra who co

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25

Kitchell, Jennifer A. "Basketmaker and Archaic Rock Art of the Colorado Plateau: A Reinterpretation of Paleoimagery." American Antiquity 75, no. 4 (2010): 819–40. http://dx.doi.org/10.7183/0002-7316.75.4.819.

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A new cognitive model is proposed and applied to the analysis of the anthropomorphic-dominated paleoimagery or rock art of both the Archaic Barrier Canyon Style and the Basketmaker San Juan Style of the Colorado Plateau, including the attributes of headdresses and messengers. Under the cognitive model, the decision to execute rock art is culturally and historically conditioned; the interaction of narrative language and visual imagery takes precedence over hallucinatory and trance mechanisms. The cognitive model examines the interplay between perceptual imagery and stored mental imagery, both o

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26

Yurgeneva, A. L. "Anthropomorphism of Animal Images at the Turn of the 19th — 20th Centuries: Taxidermy, Book Illustration, Postcards." Art & Culture Studies, no. 1 (March 2025): 412–51. https://doi.org/10.51678/2226-0072-2025-1-412-451.

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The article analyses anthropomorphic images of animals at the turn of the 19th and 20th centuries. The relevance of this research is determined by the attention of various scientific disciplines to the problem of human-animal interaction, as well as by the abundance of images of animals endowed with anthropomorphic features in the modern visual culture (primarily the Internet space). As part of the study, it was concluded that during the period under review, such images acquired new features and went beyond the realm of satire. That process took place against the background of the formation of

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27

Becker, Valeska. "Early and middle Neolithic figurines – the migration of religious belief." Documenta Praehistorica 34 (December 31, 2007): 119–27. http://dx.doi.org/10.4312/dp.34.9.

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In Linear Pottery Culture, two types of anthropomorphic figurines are distinguishable: Type 1 figurines have a columnar body, without legs or hips, while Type 2 figurines show more detail in their body shape. These two types have parallels in the Neolithic of south-east Europe, especially in the Starčevo culture. These parallels become evident not only in the shape of the body, but also in other features such as sexual characteristics, breakage patterns and find circumstances. It is therefore, likely that LPC figurines and Starčevo culture figurines are manifestations of similar sets of religi

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28

Tsareva, Nadezhda A. "The Anthropomorphic Qualities of Technology in the Postmodern and Post-Postmodern Culture." Music Scholarship / Problemy Muzykal'noj Nauki, no. 3 (September 2020): 30–42. http://dx.doi.org/10.33779/2587-6341.2020.3.030-042.

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29

Tabarev, A. V., A. E. Patrusheva, and N. Cuevas. "Burials in Anthropomorphic Jars in the Philippines." Archaeology, Ethnology & Anthropology of Eurasia 47, no. 2 (2019): 40–47. http://dx.doi.org/10.17746/1563-0110.2019.47.2.040-047.

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The fi rst joint study by Russian and Philippine archaeologists addresses an unusual variant of a burial tradition distributed in Island Southeast Asia – burials in anthropomorphic clay jars, found in Ayub Cave (southern Mindanao Island, Philippines), excavated by specialists from the National Museum of the Philippines in 1991–1992, and tentatively dated to 500 BC to 500 AD. Of special interest are lids of jars shaped as painted human heads with individualized facial features and expressions. The fi nds suggest that Ayub Cave was a necropolis of the tribe elite, and that vessels were produced

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30

Yan, Zhilong, and Aixin Zhang. "Metaphors for Personalization：Modern Analysis of Egyptian and Chinese Human-Bird-Combination Eagle Totem Art as." International Journal of Social Sciences and Humanities Invention 9, no. 06 (2022): 7042–50. http://dx.doi.org/10.18535/ijsshi/v9i06.01.

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Egypt and China were essential in the evolution of human totemic culture. This paper focuses on their imaginative usage of anthropomorphic metaphors. According to research on totemism, the Chinese have three totemic concepts: totem-kin, totem-ancestor, and totem-God. If the concept of "anthropomorphic metaphor" is based on a variant of philosophical or theological terminology to focus on the "bird-totemic system of artistic meaning," it can be determined that the creative function of the institutional totems is explicit and the creative function of the individual totems is implicit, and that t

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31

Khudaverdyan, Anahit Yu. "Decapitation of Humans and Anthropomorphic Figurines in the Kura-Araks Culture from Armenia." Mankind Quarterly 57, no. 4 (2017): 487–518. http://dx.doi.org/10.46469/mq.2017.57.4.2.

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32

Patsiaouras, Georgios, James Fitchett, and Michael Saren. "Boris Artzybasheff and the art of anthropomorphic marketing in early American consumer culture." Journal of Marketing Management 30, no. 1-2 (2014): 117–37. http://dx.doi.org/10.1080/0267257x.2013.803141.

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33

E.N., Antonova. "PHRASEOLOGICAL-PAREMIOLOGICAL ASPECT OF A LANGUAGE IDENTITY IN THE SYNCHRONOUS LINGUACULTURE." Humanities And Social Studies In The Far East 17, no. 1 (2020): 71–78. http://dx.doi.org/10.31079/1992-2868-2020-17-1-71-78.

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The article presents an analysis of semantically stable units of the Russian language in the structure of the linguistic identity through the prism of discursive synchrony. Phraseological and paremiological descriptions are considered as a facet of linguistic culture, operating, along with traditional phraseology (including paremiology), phraseological neoplasms, or neo-phraseologisms. The emergence and functioning of these units is manifested especially figuratively in the structure of the linguistic identity, developing synchronously with modern society, which is reflected in this study. In

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34

Biruta Loze, Ilze. "Small anthropomorphic figurines in clay at Ģipka Neolithic settlements." Documenta Praehistorica 32 (December 31, 2005): 155–65. http://dx.doi.org/10.4312/dp.32.11.

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Miniature Neolithic figurines in clay are a special topic of research. This especially concerns areas where their representation has so far been poor. While carrying out archaeological excavations in Northern Kurzeme, the north-west coastal dune zone of Rīga Bay, a ritual-like complex was recovered at Ģipka A site belonging to the local Culture of Pit Ceramics. It consists of several large and smaller fireplaces and pits, with the finds of fragmentary clay figurines recovered under the palisade that surrounded the settlement. The head and body of the miniature anthropomorphic figurines in clay

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35

Zilivinskaya, Emma Davidovna, Ekaterina Mikhailovna Boldyreva, and Dmitry V. Vasiliev. "ANTHROPOMORPHIC IMAGES ON POTTERY OF THE SAMOSDELKA SETTLEMENT." History, Archeology and Ethnography of the Caucasus 19, no. 2 (2023): 484–502. https://doi.org/10.32653/ch192484-502.

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The Samosdelka fortified settlement, located in the center of the Volga delta, dates back to the 9th – the first half of the 14th century. The study aims to introduce anthropomorphic images on unglazed and glazed vessels found during excavations of this site. On crude molded vessels, which can be associated with the nomadic component of the population of the Lower Volga region of the 9th–12th centuries, images of anthropomorphic figures are observed on wet clay. The figures have large round heads, which in some cases have facial features. The torso, arms and legs are mostly not visible. Simila

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36

Tripković, Ana, Marko Porčić, and Sofija Stefanović. "Mothers and figurines: representation of pregnancy in the Early Neolithic of Central Balkans." Archaica 5 (December 17, 2017): 79–88. https://doi.org/10.5281/zenodo.1247938.

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In this paper, we analyze Early Neolithic (6200–5300 calBC) Starčevo culture anthropomorphic clay figurines from the Central and Northern Balkan. Our aim is to explore whether figurines were used to represent pregnancy and fertility. We recorded bodily attributes related to pregnancy and birth of the 159 Starčevo culture figurines such the presence of pronounced belly, as well as the presence of primary and secondary sexual characteristics. The results of our analysis show that pregnancy was not unambiguously represented in the Early Neolithic Starčevo figurines, therefore hypotheses abo

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37

Nur Syakiah Asmawani, Sitti Aida Azis, and Wahyuningsih Wahyuningsih. "Metafora “Pasang Ri Kajang” Sebagai Perwujudan Budaya Lokal Masyarakat Kajang." Jurnal Motivasi Pendidikan dan Bahasa 1, no. 3 (2023): 12–23. https://doi.org/10.59581/jmpb-widyakarya.v1i3.696.

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The purpose of this study is to describe the types of metaphors, namely, anthropomorphic, animalistic, and synesthetic as well as the meaning in the text of the ri Kajang tide as the embodiment of the local culture of the Kajang people. This research was conducted for about two months in the Kajang Ammatoa Area, Bulukumba Regency. This research is a research with a qualitative approach. Based on the results of the analysis and discussion of the use of figurative language in the text of the ri Kajang tide, it can be concluded that the results of this study indicate that there are various forms

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38

Mónica, A. Ayala Esparza, M. H. Polanco De Luca Mónica, Espinosa Tomás, et al. "Estructura organológica y efecto sonoro de una botella antropomorfa de triple elipsoide con doble silbato de la cultura Bahía del Ecuador (600 a. C.-650 d. C.)." Arqueologia Iberoamericana 48 (December 12, 2021): 65–92. https://doi.org/10.5281/zenodo.5773430.

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El objetivo de esta investigación es aproximar al lector al conocimiento de la cerámica, los materiales, la acústica y la simbología presentes en la botella antropomorfa de triple elipsoide comunicante con doble silbato de la cultura Bahía de la República del Ecuador mediante el estudio multidisciplinar del artefacto sonoro. En dicho estudio se planteó la aplicación de una metodología cualitativa y cuantitativa desarrollada a través de la investigación documental, complementada con técnicas de análisis d

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SIVASUNDARAM, SUJIT. "TRADING KNOWLEDGE: THE EAST INDIA COMPANY'S ELEPHANTS IN INDIA AND BRITAIN." Historical Journal 48, no. 1 (2005): 27–63. http://dx.doi.org/10.1017/s0018246x04004212.

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During the East India Company's rule of India, Britons observed the pervasiveness of elephants in local modes of warfare, hunting, trade, and religious symbolism. The colonizers appropriated this knowledge about elephants: for instance, in the taking-over of Mughal trade routes or Tipu Sultan's stables. What Indians knew about the elephant also fed into a metropolitan culture of anthropomorphism, exemplified in the celebrated shooting of the elephant Chuny in 1826. Anthropomorphic approaches to the elephant held by Britons worked alongside Sanskrit texts and Mughal paintings. These hybrid unde

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Gopher, Avi, and Estelle Orrelle. "An Alternative Interpretation for the Material Imagery of the Yarmukian, a Neolithic Culture of the Sixth Millennium BC in the Southern Levant." Cambridge Archaeological Journal 6, no. 2 (1996): 255–79. http://dx.doi.org/10.1017/s0959774300001736.

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This study describes material imagery portraying anthropomorphic subjects executed in stone and clay which appear on sites of the Yarmukian culture in the Southern Levant during the sixth millennium BC. Speculations are made and interpretations offered for the incised stone and clay images of persons and genitals as artefacts recording encoded information. It is suggested that some kinds of imagery are associated with age and reproductive status and relate to gender categorization, and yet other kinds could be related to socio-political discussion.

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Varenov, Andrey V. "Bronze spoked wheels from Sanxingdui and ancient indian myths about Garuda." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 50 (2024): 43–55. https://doi.org/10.24852/pa2024.4.50.43.55.

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The article presents a review and analysis of bronze wheels with fi ve spokes each and anthropomorphic statue of the Bronze Age Sanxingdui culture spread in the Sichuan province of the PRC. The author calls “statues” life-size human figures with a height of at least 50 cm (but not their parts, such as heads), assembled from pre-cast parts. He suggests calling the smaller sculptures, cast at one time, “statuettes” . The design features of bronze anthropomorphic statues of Sanxingdui allow us to synchronize the time of their creation with the existence of bronze masks of types A and C, as well a

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Varenov, A. V. "Bronze Anthropomorphic Figurines from the Sacrificial Pits of Sanxingdui." Vestnik NSU. Series: History and Philology 23, no. 4 (2024): 65–78. http://dx.doi.org/10.25205/1818-7919-2024-23-4-65-78.

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This work gives a description of bronze figurines from the second sacrificial pit of Sanxingdui and their classification according to the affinity to different categories of ritual bronzes whose details they initially were. The classification helped to attribute small anthropomorphic images to one of the, earlier isolated by the author, stages of the technological evolution of Sanxingdui art of bronze casting from the JK2 sacrificial pit. Therefore, the chronologically meaningful typology of bronze figurines from the second sacrificial pit was constructed. As a result, the following groups of

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Khrustaleva, Irina, and Aivar Kriiska. "Inside the Dwelling: Clay Figurines of the Jägala Jõesuu V Stone Age Settlement Site (Estonia)." Baltic Journal of Art History 20 (December 27, 2020): 11–57. http://dx.doi.org/10.12697/bjah.2020.20.01.

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Sculpted clay figurines were widespread in Stone Age Europe. Theywere common in the hunter-gatherer communities in the territoriesof Sweden, Finland, Estonia, Latvia, Western and NorthwesternRussia. In these territories they were mainly associated with theComb, Pitted and Pit-Comb Ware cultures, ca 4000–2000 yearscalBC. This paper examines clay sculptures from the Jägala JõesuuV Comb Ware culture settlement site in northern Estonia, where 91fragments of figurines were found, making it the most abundantdeposits of clay figurines and their fragments in the eastern Baltic.Among them, three differ

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Boyi, John. "Nok Terracotta Sculptures: A Reflection of Ancient Ideology and Philosophy Found in the Earlier and Recent Discovered Sculptures." International Journal of Innovative Research in Arts, Education and Technology 3, no. 1 (2025): 10–21. https://doi.org/10.48028/iiprds/ijiraet.v3.i1.02.

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Many ancient cultures around the world in the past have used art especially sculptures as a way of expressing their culture, tradition and belief system. In doing so they engaged in the used of variety of materials ranging from wood, stone, bronze, brass and terracotta among many others. However, terracotta was widely used in ancient arts especially in Chinese, Greek, Mesopotamian, Egyptian sculptures, and many more. In Africa and Nigeria in particular terracotta was also used in ancient cultures such as the Benin, Ife, Owo, Esie and the Nok culture. The Nok culture being the earliest culture

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Клещенко, А. А., Я. Б. Березин, В. А. Бабенко, А. Р. Канторович, and В. Е. Маслов. "NEW FINDS OF ANTHROPOMORPHIC FIGURINES OF THE NORTH CAUCASIAN CULTURE IN THE CENTRAL FORE-CAUCASUS." Краткие сообщения Института археологии (КСИА), no. 264 (December 3, 2021): 30–49. http://dx.doi.org/10.25681/iaras.0130-2620.264.30-49.

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Статья посвящена публикации погребальных комплексов с алебастровыми и глиняными антропоморфными статуэтками развитого и позднего этапов северокавказской культуры (XXVIII - нач. XXV в. до н. э.), обнаруженными в Центральном Предкавказье в 2000-2014 гг. В работе приводятся описание и датировка пяти погребений, содержавших 14 таких статуэток (рис. 1-3). На основе анализа общей источниковой базы (9 погребений, 21 статуэтка) рассматриваются закономерности расположения захоронений со статуэтками в насыпях курганов и самих статуэток внутри погребений, возрастной состав погребенных, классификация стат

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Krzyszowski, Andrzej. "Wczesnoneolityczne figurki antropomorficzne na przykładzie nowego znaleziska z Lipnicy w województwie wielkopolskim." Folia Praehistorica Posnaniensia 12 (November 1, 2018): 65–79. http://dx.doi.org/10.14746/fpp.2004.12.03.

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A fragment of clay figurine was found in a Band Pottery Culture pit at Lipnica near Szamotuły during rescue excavations o f the Y amai gas pipe ( 1996). It was probably painted and ornamented by vertically incised lines. Its compositional and formal attributes make us believe that this is a fragment of anthropomorphic, freestanding and realistically represented figurine without steatopygic features. It was either an early Neolithic idol or toy. The figurine shows similarities to alike artifacts from Central European oecumene of the Band Pottery culture (in particular in the Lower Silesia and G

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Khamidov, Odiljon A., and Gulmira Ch Kattayeva. "The Typology of Pins of Sapalli Culture." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 46 (2023): 187–205. http://dx.doi.org/10.24852/pa2023.4.46.187.205.

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In the 70s of the twentieth century, the Sapalli culture of the Bronze Age (2200–1300 BC) that was formed on the territory of Northern Bactria was introduced into scientific discourse, based on studied sources in the direction of historical and archaeological research. The inhabitants of the Sapalli culture were considered extremely skilled in handicrafts in addition to farming and animal husbandry. Among the types of crafts (ceramics, construction, blacksmithing, etc.), jewelry making is especially distinguished by its unique types and forms. The pins that form the basis of jewelry found in t

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Sodnompilova, M. M., and B. Z. Nanzatov. "The «bone» version of the anthropomorphic model in the traditional worldview of the Turko-Mongols of Inner Asia: images, meaning, functions." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4 (51) (November 27, 2020): 207–17. http://dx.doi.org/10.20874/2071-0437-2020-51-4-18.

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The human body, its structure, appears as a universal model of the structure of the world around us and the society. Through the anatomical code, the Universal chaos is set in order, structures arise, hierarchies are estab-lished. The most illustrative example of a structure is the human skeleton. The purpose of this article is to identify the entire known corpus of information about this anthropomorphic model and to reconstruct the meaning and functions of the “bone” system in the worldview and life of the Turko-Mongols of Inner Asia. Historical, ethno-graphic and folklore materials represent

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Endoltseva, E. Yu, and P. I. Takhnaeva. "Some themes in anthropomorphic and zoomorphic stone sculpture of the Mountainous Dagestan." Orientalistica 6, no. 3-4 (2023): 434–55. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-434-455.

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Actuality of the article is caused by the fact that the sculptural representations of men and animals that are inserted in the walls of the structures of different function (houses, bridges, mosques) from the traditional villages of the Mountainous Dagestan are published for the first time. The aim of the research is to understand the meaning of the images in the traditional everyday life. In course of the research methods of comparative historical and typological analyze are used. Artistic cultural context of the representations is revealed. The roots of the sculptural representations re show

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Nevolina, Ksenia Viktorovna. "Figurative features of good in Russian and German linguistic cultures." Philology. Theory & Practice 17, no. 11 (2024): 3877–83. http://dx.doi.org/10.30853/phil20240547.

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The study aims to determine the figurative content of the concept “good” in Russian and German linguistic cultures based on corpus linguistics. The scientific novelty of the work lies in describing the common and specific figurative characteristics of the concept “good” in German and Russian linguistic cultures. The research revealed that the main figurative features of good in Russian and German linguistic cultures coincide. Good is perceived as a powerful force, a warrior, an athlete, waging an eternal struggle against evil. Being an abstract notion that denotes moral value, good acquires th

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