An emic science of climate. Reindeer Evenki environmental knowledge and the notion of an “extreme process”

Human-environment relationships in Siberia and Northeast China. Knowledge, rituals, mobility and politics among the Tungus peoples,followed by Vari

Human-nature relationships in the Tungus societies of Siberia and Northeast China

Though the Tungus are dispersed all over Siberia and Northeast China and practice various economic activities, such as hunting, reindeer herding, horse breeding, fishing, and dog breeding, they can be regarded as a coherent cultural and linguistic group; more surprisingly, in the People’s Republic of China (PRC), they are also occupied with agriculture and Mongol pastoralism. Thus, the Tungus, living as they do across the borders of different provinces and states, allow us to conduct comparat..

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

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

Renne domestique, renne sauvage face au réchauffement

International audienc

Du goût du gibier aux jeux des esprits. Ou comment s’articulent les notions de jeux, d’action (rituelle) et d’individu (charge d’esprits et d’empreinte active)

International audienc

Sravnenie izmenenij v sibirskix kochevyx xozjajstvax: olonevodstvo i oxota u tungusov (Respublika Sakha (Jakutija) i Amurskaja oblastj)

International audienc

Orientirovat’sja po rekam u èvenkov Jugo-Vostoka Sibiri. Sistema prostranstvennoj, socjalnoj i ritual’noj orientacii

International audienc

Ces Toungouses de qui nous vient le mot chamane

Février 2009 Le nom « Toungouse » résonne dans les œuvres consacrées au chamanisme, à l’animisme ou à l’organisation sociale de plusieurs anthropologues occidentaux (F. Boas, Cl. Lévi-Strauss, R. Hamayon, Ph. Descola, etc.). Il renvoie à un ensemble culturellement cohérent de peuples originellement chasseurs présents en Sibérie et en Mandchourie. Le mot « chamane » est venu de leurs langues – saman – pour entrer en russe dès le XVIe siècle grâce au récit d’Avvakum, un prêtre orthodoxe. Dans l..

The Tungusic community, which who brought us the term “Shaman”

February 2009 “Tungusic” is reverberated in the works dedicated to Shamanism, Animism or to the social organisation of a number of Western anthropologists (F. Boas, Lévi-Strauss, Hamayon, Descola, etc.). It refers to a culturally coherent group of people who were originally hunters in Siberia and Manchuria. The word, “Shaman” came from their languages, Saman, and assimilated itself into Russian in the 16th century through a story told by Avvakum, an orthodox priest. In the following two centu..