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Journal articles on the topic 'Indo-Aryans'
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Parajuli, Umesh, Alok Kumar Jaiswal, Manish Bajracharya, Manju Pandey, and Sapna Laxmi Tuladhar. "Bolton tooth size discrepancy among different malocclusion groups in two different ethnic groups of Nepalese population." Orthodontic Journal of Nepal 11, no. 1 (August 16, 2021): 7–13. http://dx.doi.org/10.3126/ojn.v11i1.39041.
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Introduction: The tooth size ratios may vary among different ethnic groups and different malocclusion groups. The objective of this study is to see the tooth size discrepancies in two major ethnic groups of Nepal; Indo-Aryans and Tibeto-Burmans and different malocclusion groups and compare it with the Bolton’s study. Materials and Method: The anterior and overall ratios were compared between Indo-Aryans and Tibeto-Burmans according to different malocclusion groups with Bolton’s study with one sample t-test. The differences in ratios in ethnic groups and gender were seen with one sample t-test. The differences in mesio-distal tooth width amongst the two ethnic groups were seen. One sample ANOVA was used to see any correlation between the ethnic groups and the different malocclusion groups. Result: The anterior ratio and overall ratio in Indo- Aryans and Tibeto-Burmans in all the malocclusion groups were greater than the Bolton’s study but was not statistically significant. There was significant differences in anterior ratio between Indo-Aryans (77.63 + 2.74%) and Tibeto-Burmans (78.51 + 2.76%), p value= 0.024. There were no statistical significant differences in the anterior and overall ratio amongst males and females. The mesio-distal tooth size was greater in Tibeto-Burmans as compared to Indo-Aryans expect for maxillary right and left central incisors. Conclusion: The Tibeto-Burmans had higher anterior ratio as compared to Indo-Aryans. The Tibeto-Burmans had broader teeth as compared to Indo-Aryans except for maxillary central incisors.
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Kak, Subhash C. "The Indus tradition and the Indo-Aryans." Mankind Quarterly 32, no. 3 (1992): 195–213. http://dx.doi.org/10.46469/mq.1992.32.3.1.
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Vaidya, A. "Is Ethnicity an Important Determinant of High Blood Pressure in Nepalese Population? A community-Based Cross- Sectional Study in Duwakot, Nepal." Kathmandu University Medical Journal 10, no. 1 (October 2, 2012): 16–19. http://dx.doi.org/10.3126/kumj.v10i1.6908.
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Background Hypertension is a rising public health problem in Nepal. Most of the upsurge is attributed to the behavioural and lifestyle transitions. However, the hereditary component such as ethnicity, which may also be an important determinant, has not been studied. Objective This study aims to investigate if ethnicity is a key determinant of having a high blood pressure in the Nepalese population. Methods A population-based cross sectional study was conducted in the Duwakot village of Bhaktapur District, Nepal. Systematic random sampling of the adults was done in all the nine wards. A total of 641 adults of both sexes, of age 35 years or more were included in the analysis. Results Most of the life-style related risk factors were comparable in the broad two ethnic groups- Tibeto-Burmans and Indo-Aryans. The prevalence of hypertension was 25.3% in the Tibeto-Burmans compared to the 14.0% in the Indo-Aryans. Crude odds ratio (95% CI) of being hypertensive for the Tibeto-Burmans compared to the Indo-Aryans was 2.07 (1.36-3.15) (p=0.01). After adjusting for the different factors the adjusted odds ratio (95% CI) for the same was found to be 1.78 (1.12-2.81) (p=0.014). Conclusion There is an ethnic variation in the blood pressure distribution in the Nepalese population, which might be acting independent of the different life-style factors. More elaborate studies, including longitudinal and migration studies, and probably genetic analyses, can provide a more definite answer. KATHMANDU UNIVERSITY MEDICAL JOURNAL VOL.10 | NO. 1 | ISSUE 37 | JAN - MAR 2012 | 20-23DOI: http://dx.doi.org/10.3126/kumj.v10i1.6908
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Kasparov, Armen R. "Funeral Practice of the Sapalli Culture in the Reflection of Vedic Texts." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 3, no. 45 (September 30, 2023): 109–17. http://dx.doi.org/10.24852/pa2023.3.45.109.117.
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Northern Bactria in the Bronze Age became the arena of complex processes of interaction between the local population and the world of the Eurasian steppes. During this period, the early urban agricultural Sapalli culture, where the contacts of the two traditions were reflected not only in material but also in spiritual culture, developed and functioned on the territory of the south of modern Uzbekistan. Based on the results of studies of the burial grounds of Bustan VI–VII, the first-time attempt to verify the funeral rite with the written sources of the ancient Indo-Aryans and Indo-Iranians was made in the present work. The chosen approach made it possible to solve simultaneously several problems: to clarify the path of advancement of the Indo-Aryan tribes to India; trace one of the ideological foundations of the formation of the Bactrian civilization; illustrate the impact on the local environment of the steppe ethnos represented by the Andronovo population, identified with the Indo-Aryans. The results of the realized work allow us to speak about the significant presence of the Aryan tradition in Sapalli society and the emergence of new forms of funeral rituals. The changed mythological and ritual statements in cosmogonic representations have established as their main constant the maintenance of universal balance and order, carried out through a system of sacrifices, the highest of which at the final stage of life was a person.
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Zadok, Ran. "Iškūz(a)." ARAMAZD: Armenian Journal of Near Eastern Studies 12, no. 2 (January 1, 2018): 49–59. http://dx.doi.org/10.32028/ajnes.v12i2.903.
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The aim of this article is to prove that Neo-Assyrian Iškūz(a), biblical Ashkenaz, is not identical with Greek Σκύθαι, i.e. the Indo-Iranian Scythians. My refutation is based mainly on the occurrence of this name as early as the first half of the second millennium BC, even before the appearance of Indo-Aryans in the Near East, and long before the Indo-Iranians who are not recorded in Near Eastern texts prior to the 1st millennium BC. First I shall discuss the textual evidence for the land of Iškūz(a) and its inhabitants (Akkadian gentilic Iškūzāyu). Next, I will analyse the scholarly attempts to reconcile the Assyrian form with the Greek form. Thereafter, the evidence for the high antiquity of the name Iškūz(a) will be presented.
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Strechie, Mădălina. "The Dacians, The Wolf Warriors." International conference KNOWLEDGE-BASED ORGANIZATION 23, no. 2 (June 25, 2017): 367–73. http://dx.doi.org/10.1515/kbo-2017-0144.
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Abstract The Dacians, a very important Indo-European people of the ancient world, were, like all Indo-European peoples, highly trained in the art of war. The legends of the ancient world placed the worship of Ares/Mars, the god of war, in the world of the Thracians, the Dacians being the most important of the Thracians, by the creation of a state and by their remarkable civilization, where war generated rank. The Dacian leaders, military aristocrats, Tarabostes are similar to the Bharathi of the Aryans, therefore the accounts of Herodotus, the father of history, who called the Thracians (including the Dacians, the northern Thracians), “the most important of the Indo-Europeans, after the race of the Indians” (i.e. the Persians and the Aryans, their relatives), also have a military meaning. The totemic symbol of the wolf was much present in Europe, especially with Indo-European peoples, like the Spartans, the aristocrats of war, but mostly with the Romans, the gendarmes of the ancient world. But the Dacians honoured this majestic animal above all, not only as a symbol of the state, but also, apparently, as their eponym. As warriors, the Dacians lay under the sign of the wolf, their battle flag, and acted like real wolves against their enemies, whether they were Celts, during the reign of Burebista, or Romans, during the reign of Decebalus. The Dacians made history in the military art, being perfectly integrated, after the Roman conquest, in the largest and best trained army of the ancient world, the Roman army. Moreover, the wolf warriors, mastering the equestrian art, were a success in the special, though auxiliary troops of the famous equites singulares in the Roman army. If the Romans were the eagles of war, the Dacians were its wolves, these two symbols best illustrating the military art of all times.
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(Ghosh), Sumana Mallick. "Early Indian Languages: An Evolution Perspective." Asian Review of Social Sciences 7, no. 2 (August 5, 2018): 57–61. http://dx.doi.org/10.51983/arss-2018.7.2.1432.
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Sound, signs or signals, gestures, urge of transferring higher levels of thinking and feelings and also exchange of ideas were the beginning of the formulation of languages despite the controversies in the origin of languages through the Speculative Theory, Signaling Theory, Mother tongue Hypothesis and so on. Civilization and progress have paved the origin of languages for communication and vice versa. Whatever been the reason and whenever been the time of development of language in this subcontinent or in the Earth, India always possesses a rich linguistic heritage. The Proto-Indo-Aryan language is the prime language of India followed by Old Indo-Aryan covering Vedic-Sanskrit, Classical-Sanskrit; Middle Indo-Aryans of Prakrit, Pali and Modern Indo-Aryan language. This analysis is an attempt to point out the origin of Vedic, Sanskrit, Prakrit, Pali and Dravidian languages and also these roles in the formulation of other languages and enrichment of in this subcontinent.
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Kovalevskaya, V. B. "Turning Points in Horse Breeding in the Eurasian Steppes and the Near East." Archaeology, Ethnology & Anthropology of Eurasia 47, no. 1 (March 28, 2019): 33–41. http://dx.doi.org/10.17746/1563-0110.2019.47.1.033-041.
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This article discusses the pivotal points in horse domestication on the Eurasian steppes and the Near East in the 5th to 2nd millennia BC, from the initial time and place of the domestication of horses to the emergence of various types of horse harnesses. On the basis of 5th and 4th millennia BC Eurasian horse-headed scepters, the means for handling horses are reconstructed. Six types of head harnesses are described, and their evolution is traced from simple muzzles (type 1) and more complex ones (types 2 and 3) to those supplemented with drop nosebands (type 4) and snaffl e (type 5) and non-snaffl e bridles (type 6). A unique 3rd millennium BC document—an Elamite clay tablet from Susa, listing horse farms, has made it possible to assess the structure of each farm, and evaluate the size of the domestic horse population in Elam. Training techniques of chariot horses were described by the “master horse trainer Kikkuli of Mitanni”. These techniques were further developed by the proto-Indo-Aryans on the Eurasian steppes in the early 2nd millennium BC, and became known to the Hittites and Assyrians via the Mitanni horse breeders. On the basis of the Rigveda, the type and exterior of those swift horses with which the Indo-Aryans spread over Asia are characterized.
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Possehl, Gregory, George Erdosy, Albrecht Wezler, and Michael Witzel. "The Indo-Aryans of Ancient South Asia: Language, Material Culture, and Ethnicity." Journal of the American Oriental Society 118, no. 1 (January 1998): 120. http://dx.doi.org/10.2307/606332.
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Raulwing, Peter. "Manfred Mayrhofer’s Studies on Indo-Aryan and the Indo-Aryans in the Ancient Near East: A Retrospective and Outlook on Future Research." Journal of Egyptian History 5, no. 1-2 (2012): 248–85. http://dx.doi.org/10.1163/187416612x632481.
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Abstract Around 100 years ago, the surprising discovery of linguistic traces of an older stage of the Vedic language in the ancient Near East caused an increasing amount of interest in various academic disciplines such as Indo-European linguistics, oriental studies (Assyriology), and Egyptology, among others. In default of a historical name, this language became known as “Indo-Aryan” in the ancient Near East over the course of the 20th century. Its relatively small text corpus, documented in cuneiform archives across the Eastern Mediterranean cultures, contains about two or three dozen termini technici; among them divine names, personal names, legal terms and—proportionally high in comparison to the overall number of the Indo-Aryan textual evidence—terms related to horses and chariots. The scholarly interest circled around linguistically possible Indo-Aryan influences on non-Indo-Aryan languages and cultures in the eastern Mediterranean, Mesopotamia, including Anatolia, and Egypt in the Second Intermediate Period and the New Kingdom; among them, the hypothesis of the introduction of horses and chariots into the ancient Near East. During the 1930s and 1940s political and ideological developments, especially in German-speaking countries, influenced perspectives and results of studies on Indo-Aryan in the ancient Near East by introducing non-linguistic approaches and methodologies. Manfred Mayrhofer has dedicated a significant part of his long and successful academic career to the linguistic and bibliographical research of Indo-Aryan and its reception in scholarly studies. This retrospective attempts to review specific aspects of Mayrhofer’s studies on Indo-Aryan and the Indo-Aryans in the ancient Near East and adjacent areas and to provide an outlook on further tasks and research deriving from his legacy.
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Thapa, N., and B. Pradhan. "Sinonasal Inverted Papilloma." Journal of Institute of Medicine Nepal 34, no. 2 (August 31, 2012): 10–13. http://dx.doi.org/10.59779/jiomnepal.526.
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Introduction: Sinonasal inverted papilloma is a rare tumour comprising about 0.5-4% of total nose and paranasal sinus tumours. Though various factors have been implicated its exact cause is unknown. This longitudinal, prospective study was carried out to find out demographical profile, association of this tumour with smoking, occupation, variation with ethnic races and outcome of surgery. Methods: This study was carried out in the department of ENT-HNS, Tribhuvan University Teaching Hospital, Maharajgunj, Kathmandu from April, 2005 to March, 2011. Result: Out of 34 patients, there were 25 male and 9 female with ratio of 2.78:1. Age of the patients ranged from 14-76 years with median age of 51.5±2.74 SE years. Disease was more common in 4th to 7th decade. It was common in farmers (20). Eighteen patients were smoker and 16 nonsmoker. The disease was more common in mongoloids than in Indo-aryans. Out of 16 patients having stage III disease, 9 were smoker and 7 nonsmoker. Eighteen patients underwent endoscopic medial maxillectomy and 15 patients underwent medial maxillectomy via lateral rhinotomy approach. One patient who had bilateral disease underwent medial maxillectomy via lateral rhinotomy on the left side and endoscopically on the right side. There was recurrence of tumour in 2 patients who underwent surgery via lateral rhinotomy approach whereas in 1 patient who underwent surgery endoscopically. Conclusion: This study showed that sinonasal inverted papilloma was common in mongoloids than in Indo-aryans and farmers but no association with smoking. Endoscopic medial maxillectomy has less reccurence of tumour in comparison to lateral rhinotomy approach.
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Thapa, N., and B. Pradhan. "Sinonasal Inverted Papilloma." Journal of Institute of Medicine Nepal 34, no. 2 (October 29, 2013): 10–13. http://dx.doi.org/10.3126/jiom.v34i2.9044.
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Introduction: Sinonasal inverted papilloma is a rare tumour comprising about 0.5-4% of total nose and paranasal sinus tumours. Though various factors have been implicated its exact cause is unknown. This longitudinal, prospective study was carried out to nd out demographical prole, association of this tumour with smoking, occupation, variation with ethnic races and outcome of surgery. Methods: This study was carried out in the department of ENT-HNS, Tribhuvan University Teaching Hospital, Maharajgunj, Kathmandu from April, 2005 to March, 2011. Result: Out of 34 patients, there were 25 male and 9 female with ratio of 2.78:1. Age of the patients ranged from 14-76 years with median age of 51.5±2.74 SE years. Disease was more common in 4th to 7th decade. It was common in farmers (20). Eighteen patients were smoker and 16 nonsmoker. The disease was more common in mongoloids than in Indo-aryans. Out of 16 patients having stage III disease, 9 were smoker and 7 nonsmoker. Eighteen patients underwent endoscopic medial maxillectomy and 15 patients underwent medial maxillectomy via lateral rhinotomy approach. One patient who had bilateral disease underwent medial maxillectomy via lateral rhinotomy on the left side and endoscopically on the right side. There was recurrence of tumour in 2 patients who underwent surgery via lateral rhinotomy approach whereas in 1 patient who underwent surgery endoscopically. Conclusion: This study showed that sinonasal inverted papilloma was common in mongoloids than in Indo-aryans and farmers but no association with smoking. Endoscopic medial maxillectomy has less reccurence of tumour in comparison to lateral rhinotomy approach. DOI: http://dx.doi.org/10.3126/joim.v34i2.9044 Journal of Institute of Medicine August, 2012; 34:2 10-13
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Mukasov, Y., and A. Alymbaev. "A New Approach to the ‘Aryan’ and ‘Indo-Iranian’ Terms Use (Historical and Philosophical Aspect)." Bulletin of Science and Practice, no. 8 (August 15, 2023): 303–11. http://dx.doi.org/10.33619/2414-2948/93/35.
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During the Soviet era, the topic of ‘Aryans’ was one of the taboo topics for research. Recently, especially after the discoveries of the science of DNA, the interest of scientific people in this topic has greatly increased. In particular, the studies of such Russian scientists as prof. A. A. Klyosov, are widely distributed and read in the CIS countries and abroad. In fact, the topic needs to be analyzed from a scientific point of view, a comprehensive and in-depth study by scientists from different nations. In this article, we considered it appropriate to express our criticism from the historical and philosophical aspect of the misuse of the terms ‘Aryan’ and ‘Indo-Iranian’.
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Boroujerdi, Sarah. "The Indo-European (IE) Linguistic Spread and the ‘Homeland Problem’ Revisited." International Journal of Social Science Studies 11, no. 4 (June 20, 2023): 1. http://dx.doi.org/10.11114/ijsss.v11i4.6177.
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The nineteenth and early twentieth-century intellectual claim to European ancestry stems from the ‘Aryan Myth’—the linguistic equating of Iranians as direct descendants of Aryans, or Indo-Europeans. The historical genesis of the word ‘Aryan’ was influenced by The First Persian Empire (550-330 B.C.E.) in reference to an Iranian homeland, and by nineteenth-century Western linguists’ associations with the ancestral Indo-Europeans (IE).1 Notable philologists examining the ‘homeland problem’ have shown a standard concern towards the accuracy of scholarship on Indo-European origins. Ara (2008) decodes Indo-European origins and spread that gradually led to affiliations between Indo-Iranians and the ‘Aryan’ label. The onomastics approach would suggest that the proto-language left identifiable clues in the landscape itself (Mallory & Adams, 2006, p. 447). Dyen’s (1956) linguistic migration and homeland theory cites a European homeland accepted since the nineteen hundreds. Nichols’ (1997) analysis of the Indo-European migrations from 4,000 to 3,500 B.C.E. points to a locus of language dispersal within western central Asia (p. 134). Mallory (1989) and Kuzmina (1994a) favor a Proto-Indo-European homeland in the Pontic-Caspian steppe region from the fifth to fourth millennium B.C.E.2 (Lamberg-Karlovsky, 2004, p. 142). The accurate whereabouts of the Indo-European and daughter Indo-Iranian language group have been reviewed from various fields and by abundant methodologies, including the eschatological, anthropological, linguistic, and archaeological—all adding to the convoluted nature of scholarship on the Aryan question. The academic search for an Iranian homeland raises the inquiry of how ethnicity and region become tantamount to politicized and prejudiced topics on the account of misappropriations of a linguistic concept. An archaeological and lexicostatistic excavation of the conservative nature to review the genesis of Aryan homeland origins may help diverge from the aggrandized ethnological, ethnographic, and anthropometric evidence that has ramified an essentialist nomenclature of the Indo-Iranians in the eighteen and nineteen hundreds.
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Singh, Kundan. "Colonial Roots of the Aryan Invasion/Migration Theory and the Contemporary Archaeological Evidence in Western Sources." Indian Historical Review 48, no. 2 (October 20, 2021): 251–72. http://dx.doi.org/10.1177/03769836211052101.
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William Jones, famously, by identifying close linkages between Sanskrit and European languages, gave birth to research into the common ancestry between Indians and Europeans. In the earlier years of contention on the matter, India was considered the cradle of civilisation and Sanskrit as the mother of all Indo-European languages. With the rise in the imperial power of Europe over India, the cradle of civilisation began to shift outside India and ultimately landed in Europe. Simultaneously, the idea of invasion of India by the ‘Aryan race’, or the Aryan invasion theory (AIT), was promoted. Since then, however, one archaeological find over another have consistently refuted the AIT, proving it as false. As flawed as it remains, this theory has, nonetheless, persisted and morphed in its current form as the Aryan migration theory (AMT) and continues to find mention and favour in contemporary academic discourse. In mainstream academia, today, whether in grade-school texts or in texts meant for undergraduate and graduate study, whenever India and Hinduism are mentioned, the coming of Aryans from outside of India and establishing Hinduism and civilisation in India are discussed as veritable facts. By examining the theory in anticolonial and postcolonial contexts, we show that despite considerable archaeological evidence refuting the theories of the invasion or migration of Aryans into India, its colonial embeddedness in the notion of the racial superiority of the Europeans or people with European ancestry that the theory does not fade into oblivion.
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Rai, Shiba Kumar, Takeo Matsumura, Kazuo Ono, Ayako Abe, Kazuko Hirai, Ganesh Rai, Katsumi Sumi, Koji Kubota, Shoji Uga, and Hari Govinda Shrestha. "High Toxoplasma Seroprevalence Associated with Meat Eating Habits of Locals in Nepal." Asia Pacific Journal of Public Health 11, no. 2 (April 1999): 89–93. http://dx.doi.org/10.1177/101053959901100207.
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A serosurvey of Toxoplasma gondii infection in apparently healthy subjects (n=404) living in Achham (n=215) and Dang (n=189) districts in western Nepal was carried out. An interview with 249 participants, each representing a household, was also conducted. This interview pertained to their meat eating habits and the keeping of cats in their houses. Toxoplasma antibodies were detected by using the microlatex agglutination test. The overall seroprevalence was 65.3% with no significant difference in the two districts (Achham: 66.9% and Dang: 63.5%) included ( p=0.546). Females and the Indo-Aryan ethnic-group showed marginally higher prevalence compared with their male ( p=0.545) and Tibeto-Burman ( p=0.075) counterparts. The majority of the infections was found to have occurred during childhood. The frequency of meat eating in western and eastern regions differed greatly ( p=0.000) with the people in the eastern region being frequent meat eaters than those in the western region. About one-third of the subjects, all Indo-Aryans, in the western region had the raw meat eating habit but none in the eastern region. Approximately 7.0% of households in both western and eastern regions kept cats. The present findings demonstrated a typical role of meat eating habits of people in the high Toxoplasma seroprevalence in Nepal.
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Benes, Tuska. "The Shared Descent of Semitic and Aryan in Christian Bunsen’s History of Revelation." Philological Encounters 2, no. 3-4 (August 16, 2017): 270–95. http://dx.doi.org/10.1163/24519197-12340027.
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The desire to uphold monogenesis encouraged Christian Bunsen (1791-1866) to bridge the Semitic and Indo-European language families. Bunsen’s identifying ancient Egyptian as a linguistic bridge had implications for the supposed history of God’s revelation to humankind, as well as for German conceptions of “Semitic” as a racial category in the 1840s. The rise of Sanskrit as a possible Ursprache, as well as new critical methods and the rationalist critique of revelation, altered the position Egypt once held in ancient wisdom narratives. However, the gradual decipherment of hieroglyphs and efforts to historicize ancient Egyptian encouraged Bunsen to rethink the history of religion. His faith in monogenesis and Bunsen’s deriving Aryans and Semites from a common ancestor did not inhibit the racialization of “Semitic” as a category or reverse the loss of status Hebrew antiquity suffered as other scholars located primordial revelation in the Aryan past. Instead religion itself became racialized.
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Taperek, Marta. "„Polscy Aryjczycy”. Pomiędzy naukowymi podstawami mitu a mitycznymi korzeniami nauki w dyskursie słowiańskim XIX wieku." Przegląd Humanistyczny 62, no. 3 (462) (December 3, 2018): 151–65. http://dx.doi.org/10.5604/01.3001.0012.7716.
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The article is devoted to reflection on the role of the Aryan discourse in the research of Slavophiles of the 19th century. Traditional studies on the ethnogenesis of the Slavs conducted by historians on the basis of ancient “scraps” and incomplete sources did not give the answer that would satisfy the political ambitions of the Poles. The inclusion of ethnographic and linguistic methods into the Slavic studies helped create the narrative in which the journey, made by the early Slavs from the Land of Aryans, became a full history of the people’s origin. The conviction about the Indo-Iranian origin of the Slavs shaped the mythical thinking and attempts to create a story legitimizing the right to self-determination and the historical significance of this group. The belief in ancient Aryan heritage considerably changed political orientation and the pursuit of a new identity – free of inferiority complex with respect to the West and ready to dictate its own conditions. Discussing the issues related to race and racial differences between particular peoples, including the ones belonging to the Slavic family, showed the authors’ political views and the future of the nation they envisaged. It also deepened the split within the Slavic studies. The sources available and studied by the Slavic history researchers did not provide clear answers to the question whether the Slavs are direct descendants of the Aryans, therefore the research and texts that are examined in the article have creational and commentary nature and serve the function of creating narratives shaping the community. The aim of this approach will be to reflect on how scientific discourse creates the foundations for identity myths.
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Boyce, Mary. "Priests, cattle and men." Bulletin of the School of Oriental and African Studies 50, no. 3 (October 1987): 508–26. http://dx.doi.org/10.1017/s0041977x00039483.
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It is about three-quarters of a century since themaryannu(maryanni) of Mitanni and its dependencies, appearing in Hittite and Egyptian records of the second millennium B.C., were first discussed in connexion with the IndoIranians. In 1910 H. Winckler interpreted the word as a title belonging to Aryan infiltrators from the north, who had come to form an aristocracy among the Hurrians; and he recorded the suggestion by F. C. Andreas connecting it with Vedicmárya‘ young man, man, hero ’. Subsequently W. F. Albright presented a carefully documented case for considering themaryannuto be primarily ‘chariot-warriors’, arguing that from about 1700 to 1200 B.C. ‘chariots played the same role in warfare that cavalry did later, and the chariot-warriors occupied the same social position that was held by the⃛ feudal knights of the Middle Ages’. He further pointed out, with regard to Vedicmárya, that a semantic development from ‘young man’ to ‘warrior’ is widely attested. Thereafter R. T. O'Callaghan adduced yet more evidence from Egyptian and cuneiform sources to confirm that ‘from the mid-fifteenth century to the midtwelfth century B.C., and from the Mitanni kingdom down through Palestine beyond Ascalon, the termmaryannuis to be understood primarily as a noble who is a chariot-warrior’. The area was one where Indo-Aryan names occur at about the same period; and in the fourteenth-century Kikkuli treatise from Boghaz-köy, on the training of chariot-horses, Indo-Aryan technical terms appear. There were solid grounds therefore for thinking that Indo-Aryans, bringing with them horses from the Asian steppes, had played a leading part in developing chariotry in the Near East at that time, and that it was this which enabled a group of them to become locally dominant there.
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Strechie, Mădălina. "The 10,000 Persian Immortals, a Model for the Special Indoeuropean Troops." International conference KNOWLEDGE-BASED ORGANIZATION 26, no. 1 (June 1, 2020): 143–50. http://dx.doi.org/10.2478/kbo-2020-0022.
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AbstractThe history of humanity got from the Persians the first imperial organization, the first process of integration of the conquered ones, the first postal service, the most effective means of communication at the dawn of Antiquity, and also the best organized militarized services.The most special of the Indo-European Antiquity troops was the Royal Guard, founded by Darius I, one of the great kings of humanity, a political titan, and equally an extraordinary general through his institutional creations of force. The Royal Guard of Darius I, known in history as the 10,000 immortals, is the subject of our study, as it is one of the most complex special militarized structures in human history of all time, inspiring the military structures of all the Indo-Europeans, whether the Hoplite revolution, the organization of the Macedonian phalanx or the Roman Praetorian Guard and more than that.The 10,000 immortals combined not only the heroic character (while multiplying it), which appeared for the first time with the Greeks of the Homeric period, but also strict discipline, in the Spartan sense, contemporary with this troop, the organization and the well-developed logistics, which would inspire the Roman army, the military brotherhoods characteristic of all the Indo-Europeans, but this totally special troop, in particular, imposed the model of the educated (even intellectual) military man, a soldier of the supreme god of the Good, faithful first of all to the Good and to his king, a military man who used all the weapons of the time.This special troop was a true institution that also provided information to the Persian king, information being one of the most effective weapons. Moreover, the Persians through this Royal Guard used for the first time psychological impact as a weapon, this being the first case of effective manipulation by the number that was kept constant, but also by name. Only the gods were immortal, and the very large number of soldiers who made up this special troop is impressive even today. The armament of this extraordinary troop comprised all the weapons of the time, the bow above all, which the Aryans considered the favourite weapon of Indra, the most warlike god of the Indo-European gods.
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Klyosov, Anatole A., and Igor L. Rozhanskii. "Haplogroup R1a as the Proto Indo-Europeans and the Legendary Aryans as Witnessed by the DNA of Their Current Descendants." Advances in Anthropology 02, no. 01 (2012): 1–13. http://dx.doi.org/10.4236/aa.2012.21001.
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Van Berg, Paul-Louis. "ARYENS ET SÉMITES: QUEL AVENIR? ARCHÉOLOGIES, LANGUES ET VISIONS DU MONDE." Numen 50, no. 2 (2003): 172–89. http://dx.doi.org/10.1163/156852703321506150.
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AbstractFriedrich Max Mueller thought that the "absurdity" of Aryan myths could be explained by a "disease of language," that is a shift implying that metaphor was taken for reality. Thus, cosmic and meteorological phenomena came to be considered as human beings living human adventures. He found the etiology of this disease in language, and specially in the polysemy and ambiguity of Vedic Sanskrit which he opposed to the limpidity of Hebrew. While the difference between the two languages does exist, the explanation has long been acknowledged to be false. Actually, the opposition becomes understandable if we consider that Indo-Europeans and Semites belong to much wider cultural basins. Indeed, characteristics attributed by Max Mueller to the Aryans also belong to the Altaic cultures, while those assigned to the Semites are shared not only by Hebrews, but also by many other Semitic and by non-Semitic cultures of the Near East. Hence, we can define two large cultural sets north and south of the Black Sea and the Caucasus. In the northern one, Indo-European and Altaic cultures share many traits: organization of space and time, society and knowledge, unreliability of the visible world, conception of the human body, rejection of figuration, for instance. In the southern one, we find radically different conceptions shared by the indigenous Near Eastern cultures. Considering that linguistic communication and ways of thinking are only aspects of these two cultural sets, elaborated separately since the Neolithic and adapted to different conditions of life, we may expect mythologies to reflect these differences and understand that the opposition of Vedic Sanskrit and Hebrew is only a small facet of a global phenomenon.
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Singh, Bisu, Dependra Chamlagai, and Jiwan Gurung. "HLA Profile of Kami Population Refutes the Earlier Proposition of Exclusive Closer Genetic Affinity of All the Gorkhas to Mongoloids." Human Heredity 85, no. 1 (2020): 45–50. http://dx.doi.org/10.1159/000514220.
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Objective: Based on the HLA profile of Indian Gorkhas, Debnath and Chaudhuri (2006) proposed that Gorkhas are genetically closer to Mongoloids, and they may have originated from Mongolians or Tibetan stocks. However, the major limitation of the earlier study was that Gorkhas comprise 2 broad groups, i.e. Tibeto-Burmans and Indo-Aryans. Besides, Gorkhas have an assemblage of many sociocultural and linguistically distinct populations such as Rai, Magar, Limbu, Tamang, Newar, Bahun, Kami, and so on. Thus, the generalization of the findings on Gorkhas by considering them as a single homogenous population may not be free from biases. Therefore, the present study aims to understand the genetic affinity of a constituent population from the Gorkha community, i.e. Kami, based on HLA polymorphism. Methods: First field HLA typing was performed among 158 Kami individuals by PCR-SSP methods. Results: The most frequent genes observed were HLA-A*11, HLA-B*15, HLA-DRB1*15. The frequency of HLA-DRB1*15 reported here is the highest recorded among the North Indian population to date, which is a noteworthy finding of the study. The hierarchical cluster analysis and principal component analysis showed that the Kami population lies within the cluster of the Indian subcontinental population. Conclusion: The study refutes the earlier proposition of exclusive belongingness of all the Gorkhas to Mongoloids.
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KC, Upama, Shiva Kumar Rai, Shaila Basnyat, and Milan Upreti. "Prevalence of Intestinal Parasitic Infections among Schoolchildren of Kapan VDC, Kathmandu." International Journal of Applied Sciences and Biotechnology 7, no. 1 (February 14, 2019): 22–26. http://dx.doi.org/10.3126/ijasbt.v7i1.21637.
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The present study investigated the intestinal parasitic infections in schoolchildren of Kapan VDC, Kathmandu, Nepal. A total of 330 schoolchildren were included in this study. Stool samples collected in clean, dry, screw-capped plastic containers were examined by formal-ether sedimentation technique. A total of 134 samples (40.6%) were positive for some kind of intestinal parasites. The percentage of monoparasitism (67.9%) were higher than multiparasitism (32.1%). Giardia lamblia (17.8%) and Trichuris trichiura (3.6%) were the commonest protozoa and helminthes respectively. Girls were marginally more infected (41.4%) than boys (39.8%) (p>0.05). Children <5 years were more infected (80.0%) than 5-10 years (36.0%) (p=0.001). Prevalence of parasitic infection rate was higher in family size >5 (41.5%) than ≤5 (40.1%) (p=0.82). In ethnic wise distribution, incidence rate of parasites was higher in Dalits (71.4%) and the least in Indo-Aryans (33.1%) (p<0.05). Children drinking water from groundwater source had marginally lower prevalence rate (31.3%) than who used tap water (58.4%) (p<0.001). The higher infection rate (51.3%) was observed in children belonging to labour family and the least in the business family (33.3%) (p=0.032). The children who had taken anti-parasitic drug within past 6 months had lower prevalence rate (25%) than those who had not taken drugs (44.4%) (p=0.005).
Int. J. Appl. Sci. Biotechnol. Vol 7(1): 22-26
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Pedracki, М., G. Bukesheva, and М. Khabdulina. "The Bronze Age of Kazakhstan in the context of Asian cultural relations." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 130, no. 1 (2020): 50–63. http://dx.doi.org/10.32523/2616-7255-2020-130-1-50-63.
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It seems that there are some events in the history of Ancient Near Eastern civilizations directly related to the Bronze Age of Kazakhstan. Those events have taken place in the first half of the second millennium BC and were associated with the invasion of mobile groups chariot warriors who brought with themselves a cult of a horse, a war chariot, advanced weapons, and some new ideologies to the Ancient Near East. Those chariotry men became the military aristocracy in many new founded states in Ancient Near East They propagated a heroized image of a warrior- king ride in a chariot, which was widely used in the palace reliefs of the countries of the Ancient Near East. During the last fifty years the archeologists discovered many Bronze Age monuments in Kazakhstan, with cultural indicators which coincided with the characteristics of the historical tribes that invaded early agricultural civilizations of Near East at the beginning of the 2nd millennium BC and created new dynasties of rulers. The names of those incomers are preserved in the writing sources of the Near Ancient East states. They are mentioned as: Hyksos, Kassites, Amorites, Mariannu. It is known that some part of them were Indo-Aryans by language. For many decades, linguists, historians and archaeologists have been searching for their ancestral home. The purpose of the article is to characterize the main cultural factors of the Bronze Age cultures of Ural-Kazakhstan steppes and to investigate the possibility of the steppe origin of the chariot warriors income to the Near East in the first half of second millennium BC and thus show the contribution of the ancient population of the Kazakhstan steppes to the world historical process.
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Lazarenko, Vladimir. "On Probability of Single Cult Complex of Achilles in Lower Buh Region in Archaic Times (Berezan – Beikush – Velyka Chornomorka II)." Eminak, no. 3(35) (November 13, 2021): 74–83. http://dx.doi.org/10.33782/eminak2021.3(35).543.
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The discoveries at Cape Beikush allow us to significantly expand and refine our understanding of the nature and extent of local influence on the archaic cult of Achilles in the Northern Black Sea region. The decisive factor in the formation of the archaic cult of Achilles in the Northern Black Sea region at the initial stage was the meeting of the colonists with a powerful ideological phenomenon – the veneration of the local tribes (relic Aryans) almost continuously, since the IV millennium BCE, AXI-the Serpent – the first Ancestor and personification of the Indo-European worldview born in the Northern Black Sea region.
The earliest archaeological evidence of the Achilles worship in the Northern Black Sea region dates from the end of the VII – early VI centuries BC and is associated with a cult complex of Achilles in the Lower Buh region (‘Lower Pobuzhzhia’), combining Berezan’, Beikush and Velyka Chornomorka II. This allows us to distinguish a special and earliest stage in the development of the cult of Achilles in the Northern Black Sea region: the end of the VII – early V centuries BCE, when the sanctuary of Achilles on Beikush ceased to exist. After that, in other places of Achilles’ worship in the Northern Black Sea region, the «Serpent» features of the cult of Achilles on Beikush were no longer repeated. In other words, the image and cult of Achilles was no longer associated with serpents. This indicates a gradual loss of syncretism of these images and cults due to the decline of local, «barbaric» influence on them after the 5th century BCE.
This is also due to the fact that AXI-the «Serpent-ancestor» was for the Greek colonists, obviously, an alien deity. The subsequent transfer of the center of the veneration of Achilles to the Island of Levke seems to be the realization of the need to bring the cult important for further colonization (to completely abandon the cult of AXI-the Serpent – the «master» of the Northern Black Sea Region to the colonists, surrounded by «barbarians», was clearly unprofitable) in accordance with the already existing legends about the White Island and Homer’s Achilles, as well as with the «norms» of the Delphic oracle, which clearly did not meet the «barbarian» Beikush. The appearance in Roman times of the cult of Achilles Pontarchus – the «Lord of the Black Sea» and God cannot be explained by anything other than the great importance of the prototype of Achilles in the Northern Black Sea region in previous times, from the beginning of the formation of the Indo-European community.
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Coningham, Robin. "GEORGE ERDOSY (ed.).The Indo-Aryans of ancient South Asia: language, material culture and ethnicity (Indian Philology and South Asian Studies 1.) xii+417 pages, 28 illustrations, 4 tables. 1995. Berlin & New York (NY):Walter De Gruyter; 3-11-014447-6 hardback DM248." Antiquity 71, no. 271 (March 1997): 249–50. http://dx.doi.org/10.1017/s0003598x00084854.
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Айларова, С. А. "On the historical concept of Soslan (Vano) Temirkhanov." Вестник Владикавказского научного центра, no. 4 (December 18, 2023): 21–29. http://dx.doi.org/10.46698/vnc.2023.11.87.001.
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Статья посвящена историко-культурной концепции осетинского про- светителя Сослана (Вано) Темирханова, изложенной в его труде «Иры истори» (1913 г.). Форма культурно-исторической идентификации, представленная историком, опи- ралась на определенные стороны этнической традиции, реализовавшиеся в истории осетинского народа. Это интегральные мифологемы культуры (в частности, миф о Прометее), древняя религиозная традиция – иранский монотеизм, определившие логи- ку национальной истории. Самобытное ментальное ядро осетинской культуры дикто- вало в истории формы общественной солидарности и государственного устройства, этического и эстетического восприятия мира. Историк ставил перед собой научные и просветительские цели, представив обобщающую картину истории осетинского народа в ее основных периодах. Непрерывность повествования задается единством иранской этнической основы, прослеживаемой с глубокой древности – историей народа «ир». Этнический исток осетинского народа связан преемственной нитью с чередой этнонимов древних и средневековых источников – скифов, сарматов, алан – в единую историю осетинского народа («ирон адам»), и связывает его с индоариями древности и общностью всех иранских народов. Постоянные войны и конфликты определили тра- гическую драматургию истории народа. Поэтому Темирханов большинство глав своего труда называет по именам грозных врагов предков осетин: «римская эпоха», «гуннская эпоха», «монгольское время» и т.д. Творчество Темирханова – это поиск ориентиров культурно-цивилизационного развития Осетии в XX веке, выстраивание такой нацио- нально-культурной идеологии, которая обеспечила бы внутреннюю интеграцию социу- ма в период модернизации и внешнюю интеграцию в мировое сообщество при сохране- нии собственной идентичности The article is devoted to the historical and cultural concept of the Ossetian educator Soslan (Vano) Temirkhanov. The form of cultural and historical identification presented by the historian was based on certain aspects of ethnic tradition realized in the history of the Ossetian people. These are integral mythologems of culture (in particular, the myth of Prometheus), an ancient religious tradition – Iranian monotheism, which determined the logic of national history. The original mental core of Ossetian culture dictated in history the forms of social solidarity and state structure, ethical and aesthetic perception of the world. The historian set himself scientific and educational goals, presenting a generalizing picture of the history of the Ossetian people in its main periods. The continuity of the narrative is set by the unity of the Iranian ethnic basis, traced from ancient times – the history of the people of "ir". The ethnic origin of the Ossetian people is connected by a continuous thread with a series of ethnonyms of ancient and medieval sources – Scythians, Sarmatians, Alans – into a single history of the Ossetian people ("iron Adam"), and connects it with the Indo-Aryans of antiquity and the community of all Iranian peoples. Constant wars and conflicts have defined the tragic drama of the history of the people. Therefore, Temirkhanov calls most of the chapters of his work by the names of the formidable enemies of the ancestors of the Ossetians: "Roman era", "Hun era", "Mongol time", etc. Temirkhanov's work is a search for guidelines for the cultural and civilizational development of Ossetia in the XX century, building a national and cultural ideology that would ensure the internal integration of society during modernization and external integration into the world community while preserving its own identity
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Webster, Travis D. "Proto-Indo-European Roots of the Vedic Aryans." Entangled Religions 3 (March 3, 2016). http://dx.doi.org/10.46586/er.v3.2016.a-v.
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Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015).This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas.
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Сотникова, С. В. "THE ISSUE OF INTERPRETATION OF SIGNS ON DICE FROM THE CATACOMB CULTURE REVISITED." Краткие сообщения Института археологии (КСИА), no. 255 (June 15, 2019). http://dx.doi.org/10.25681/iaras.0130-2620.255.139-152.
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В статье предложен новый подход к интерпретации знаков на катакомбных игральных костях (октаэдрах). Автор исходит из предположения, что ромбовидная плоскость кости вместе с нанесенным знаком представляли собой одно целое и должны интерпретироваться с учетом этой специфики. Население катакомбной культуры (культур) Л. С. Клейн убедительно связывает с индоариями. У ведийских ариев существовали сакральные числа, которые отражали основные этапы космогенеза. Сопоставление с текстом Ригведы позволило, с определенной долей вероятности, реконструировать катакомбный числовой ряд на игральных костях 1, 2, 3, 4. Катакомбные фигурные знаки на ромбической плоскости представляли наглядную символику этапов космогенеза, которая, возможно, отчасти соответствовала концепции ведийских ариев. Однако ведийские представления о мире, безусловно, отличались большей сложностью. Катакомбные наборы, состоящие из нескольких костей, вероятно, использовались для создания сакральных чисел, представляющих составную целостность (например, 7 или 12). Катакомбные кости могли использоваться в ритуалах, включающих игровую составляющую, где требовалось отождествление сакральных чисел с этапами космогенеза. The paper proposes a new approach to interpretation of signs on dice (octahedron) attributed to the Catacomb culture. The author proceeds from the assumption that a rhombic side of the dice and pips arranged in patterns on the face formed parts of a whole and were to be interpreted based on this specific nature. L. S. Klein links the population of the Catacomb culture(s) with the Indo Aryans with quite convincing effect. Indeed, Vedic Aryans had sacral numbers which reflected main stages of cosmogenesis. Comparison with the text of Rigveda provided an opportunity to reconstruct Catacomb numerical series, i. e. 1, 2, 3, 4, with a certain degree of probability. Catacomb pips arranged in patterns denoting the numbers on the rhombic side reflected a visual symbolism of the cosmogenesis stages which, to some extent, probably corresponded to the concept of the Vedic Aryans. However, Vedic concepts of the world were definitely more sophisticated. The Catacomb sets of several dice were, most likely, used to generate sacral numbers representing parts of a whole (e. g. 7 or 12). Dice could be used in rites that included gambling where sacral numbers had to be identified with the cosmogenesis stages.
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САТЦАЕВ, Э. Б., and E. B. SATTSAEV. "EVOLUTION OF THE GENDER IN THE IRANIAN LANGUAGES ." Известия СОИГСИ, no. 24(63) (July 7, 2017). http://dx.doi.org/10.23671/vnc.2017.63.9452.
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В статье исследуются вопросы эволюции категории рода в иранских языках. Особое внимание отводится исследованию западно- и восточноиранских языков в исторической перспективе. На основе широкого спектра лингвистических данных подробно описаны и охарактеризованы как общие черты, так и особенности грамматики языков иранской группы. Последняя входит в индоевропейскую языковую семью, представленную в настоя- щее время на обширном географическом пространстве. Наиболее многочисленной ветвью данной семьи является индоиранская, включающая в себя индоарийские и иранские языки, обособление которых началось с миграций предков современных индоариев в северо-запад- ную Индию. История ираноязычных племен и народностей, территория расселения ко- торых в прошлом простиралась от берегов Черного моря на западе до границ Китая на востоке и от Южного Урала на севере до берегов Персидского залива и Индии на юге, охва- тывает огромный временной промежуток — от II тыс. до н.э. вплоть до наших дней. Ди- алекты многих из них еще на рубеже двух эр сохраняли значительную степень единства, унаследованного от общего древнеиранского языка-основы, близкого к авестийскому. The article investigates the evolution of gender in the Iranian languages. Special attention is given to the study of West and East Iranian languages in the historical perspective. On the basis of a wide range of various linguistic data the generalities and peculiarities of the grammar of Iranian languages, especially the category of gender, are described and characterized in detail. Iranian linguistic group belongs to the family of Indo-European languages, which are currently spoken on a vast territory. The most numerous branch of this family is Indo-Iranian, which includes Indo-Aryan and Iranian languages. Their separation began with the migrations of the ancestors of modern Indo- Aryans to Northwest India. The history of Iranian-speaking tribes and peoples, who in the past lived on the geography stretching from the shores of Black sea in the west to the borders of China in the east and from the southern Urals in the north to the shores of the Persian Gulf and India in the south, covers a vast period of time — from the II millennium BC up to the present day. The dialects of many tribes by the turn of the new era still retained a significant degree of initial community, inherited from the ancient Iranian source language close to Avestan.
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Чибиров, Л. А. "THE CULT OF THE HORSE AMONG THE OSSETIANS: THE ORIGINS AND PARALLELS." Вестник Владикавказского научного центра, no. 2 (June 17, 2019). http://dx.doi.org/10.23671/vnc.2019.2.31374.
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В статье исследуются истоки культа коня, возникшего в среде индо- ариев в глубокой древности. Конь в быту скифов и осетин, конь – помощник и друг всадника, крылатые кони и конь-птица, кони – ангелы и полубоги, кони волшебные и бессмертные, солнечная природа коня, имена, цвет и символика чисел – эти и другие разноаспектные позиции, рассмотренные в сравнительно-этнокультурном ракурсе, позволяют заключить: а) доместикация коня стала поворотной страницей в истории мировой цивилизации, в том числе в судьбе ираноязычных племен степей Евразии; б) высокое положение, которое занимал культ коня в среде индоевропейских народов, блестяще иллюстрируют и анализируемые в статье реликты из быта и культуры осетин, унаследованные ими от их этногенетических предшественников. The article considers the origins of the cult of the horse that emerged among the Indo- Aryans in ancient times. The horse in the everyday life of the Scythians and Ossetians, horse is a helper and a friend of the rider, winged horses and a horse-bird, horses-angels and demigods, magic horses and immortal ones, the sunny nature of the horse, names, the colour and symbolism of numbers – these and other issues of different aspect is considered in a comparative ethno-cultural perspective, allows to conclude: a) the domestication of the horse became a turning point in the history of world civilization, being crucial as well in the fate of Iranian-speaking tribes of the steppes of Eurasia; b) the high position which was held the cult of the horse among the Indo-European peoples, is brightly illustrated and analyzed in the article relics from the way of life and culture of the Ossetians inherited from their ethno-genetic predecessors.
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"George Erdosy (ed.), Indian Philology and South Asian Studies. Volume 1. The Indo-Aryans of Ancient South Asia. Language, Material Culture and Ethnicity." Indo-Iranian Journal 41, no. 1 (1998): 87–91. http://dx.doi.org/10.1163/000000098124992349.
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ТУАЛЛАГОВ, А. А. "ON ALCOHOLIC BEVERAGES OF SCYTHIANS." Известия СОИГСИ, no. 23(62) (March 20, 2017). http://dx.doi.org/10.23671/vnc.2017.62.9715.
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Статья посвящена проблемам использования скифами различных алкогольных напитков. Сведения источников позволяют полагать изготовление скифами особого напитка типа кумыса. Письменные и археологические источники указывают на широкое использование скифами виноградного вина. Его скифы приобретали у греков. Самостоятельно скифы выращиванием винограда (виноградарством) и виноделием не занимались. Проведенный автором анализ позволяет автору отвергнуть заявления некоторых исследователей об изготовлении скифами пива. Археологические источники дают основание полагать, что изготовление пива с использованием хмеля могло быть освоено аланами Северного Кавказа к периоду, когда подобное пиво появилось и в Западной Европе. Однако, по мнению автора, истоки традиций скифов и аланов применения алкогольных напитков были гораздо древнее и связаны с иными сакральными напитками, представленными в виде сомы индоариев и хаомы иранцев. The article analyzes the ways Scythians used various alcoholic beverages. The data found in the sources enables to assume that Scythians manufactured special beverage like koumiss. Written and archaeological sources indicate that wine consumption was widespread among Scythians. Scythians bought it from Greeks. Scythians themselves were not engaged in grapes growing (viticulture) and wine-making. The analysis conducted allows the author to contest the conclusions of some researchers on beer brewing by the Scythians. Archaeological sources give reason to believe that beer brewing using hops could have been mastered by Alans of the North Caucasus by the very period when similar beer appeared in Western Europe. However, according to the author, the origin of Scythian and Alanic traditions to use alcoholic beverages goes farther and was associated with other sacred drinks, represented by soma of Indo-Aryans and haoma of Iranians.
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Mandavilli, Sujay Rao. "Syncretism and Acculturations in Ancient India: A New Nine Phase Acculturation Model Explaining the Process of Transfer of Power from the Harappans to the Indo- Aryans Part One." SSRN Electronic Journal, 2020. http://dx.doi.org/10.2139/ssrn.3680414.
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Mandavilli, Sujay Rao. "Syncretism and Acculturation in Ancient India: A New Nine Phase Acculturation Model Explaining the Process of Transfer of Power from the Harappans to the Indo- Aryans Part Two." SSRN Electronic Journal, 2020. http://dx.doi.org/10.2139/ssrn.3680416.
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Zhumabayeva, Zhumaziya. "MYTHOLOGICAL-LINGUISTICAL ANALYSIS OF ETHNONYMS IN KAZAKH ETHNOGENESIS (based on S. Kondybay's research)." Вестник, December 29, 2021, 24–32. http://dx.doi.org/10.47649/vau.2021.v63.i4.03.
Full textAbstract:
The article deals with “Alash”, “Hephthalite”, “Alan”, etc. in the Kazakh ethnogenesis. The origin of the names is analyzed from a new angle. Mangystau researcher S. Kondybay's new views on ethnonymic names in relation to the Kazakh origin are formulated through interdisciplinary methods and linguistic analysis of mythical concepts and notions. His views on the connection of the later period of Kazakh history with the ancient Eurasian and Turkic civilizations are analyzed. Using an interdisciplinary approach, he focused on linguistic analysis, revealing the mythical basis of the ancient history of the nomadic Kazakh people, whose written tradition has been forgotten. He substantiated the connection of the name Alash, preserved in the legends and ethnogenesis of the Kazakh tribes, with the period of matriarchy. S. Kondybay tried to scientifically prove that the name of the Kazakh ancestor Alash is the name of the goddess, who taught mankind to live and create a society in ancient times (mythical period). S. Kondybay told the hypotheses about the common origins of human civilization through the similarity of Pururavas Ayla and Kalsha Kadyr, and later that the Proto-Kazakh ancestors met with the Indo-Aryans and concluded that it was the basis of the plots of Indian epics and Kazakh myths. The name “Alash Khan” or “Alasha Khan” has long been an idiom passed down from generation to generation, so it was used by proto-Kazakh ethnic groups. In this regard, S. Kondybay connects the ethnonym “Alash” with the names “Kalash”, “Kal” (matriarchal epoch or Aryan period), “Zheti al” (ephthalite period), alan (I-IV centuries), Alshin (XIV-XVII centuries).The researcher shows that the ethnonyms “Alshin”, “Alau”, “Alan” indicate the ethnic ties with the Khazars and Bulgars between the Black-Azau-Caspian Seas, proving the existence of common sources of the Russian, Ossetian, Adyghe and Turkic peoples.