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A kunhalmok, másnéven kurgánok, olyan régmúltban emelt síremlékek, amelyek a közép-kelet-európai síkságok, így például az Alföld jellegzetes objektumai. Nem csupán régészeti és kulturális örökségvédelmi szempontból kiemelkedően fontosak ezek a képződmények, hanem természetvédelmi értékük is legalább ennyire kimagasló, hisz sok esetben értékes növény- és állatvilágnak adnak otthont. A kunhalmok időkapszulák, amelyek nem csak az alattuk található sírban elhelyezett emberi maradványok tekintetében rejtenek felbecsülhetetlen információt, hanem környezettörténeti szempontból is egyedülállóak. A Hajdúnánás melletti Zagolya-dűlőben feltárt kurgán esetében a kulturális újrahasznosítás (cultural recycling) jelensége kézzel foghatóan megmutatkozott. Az eredeti Jamnaja temetkezési dombot a későbbi korok kultúrái újra és újra használatba vették, így a Baden kultúrához tartozó megtelepedési objektumok mellett, jóval későbbi, népvándorlás kori beásások, illetve Árpád-kori objektumok is megjelentek a magaslaton. Jelen dolgozatunkban a halom feltárásakor végzett szisztematikus rétegtani, illetve ehhez kapcsolódó régészeti talajtani vizsgálatok eredményeit foglaljuk össze. A halomtest átvágásával láthatóvá vált rétegek helyszíni talajvizsgálati (talajmorfológiai) leírása mellett, a nagyfelbontású mintavétellel nyert talajfizikai és -kémiai adatokat is közre adjuk. A helyszíni felmérés és a laboratóriumi vizsgálatok adatait kiegészítik az egyes jelenségek makro-archaeobotanikai és fitolitvizsgálati eredményei. A többrétű adatsorok együttes értelmezésével nemcsak a kurgán részletes talaj- és üledéktani leírását kívántuk megadni, hanem rámutatunk arra is, hogy a természettudományi módszerek együttes alkalmazásával milyen interpretációs előnyök bontakoznak ki.

As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine support for war can be found in an even more sophisticated and developed manner during the New Kingdom, in the Annals of Tudḫaliya I, in the Manly Deeds of Šuppiluliuma and in the annals written by Muršili II, etc. In some cases, we even have outright theological justification of wars. As we can see, ideology, religion, and theology played an insignificant role in conflict and warfare and especially in the divine support of war in Hittite Anatolia at the time of Anitta in the 18th century BCE. This, however, changed dramatically across the time, and in the Annals of Ḫattušili I, the role of gods increased considerably, and the king began to refer to the gods in justification for his actions (also in war). Later, in the epoch of the New Kingdom, since the time of Tudḫaliya I, and especially since Muršili II, the role of the gods became even more elaborate and sophisticated, and the kings mention several gods or a group of gods, instead of only two or three of them (as was done by Ḫattušili I) which helped them in wars and in military campaigns. We have several pieces of evidence from Hittite sources in which the ruler uses proper theological justification for his military campaign or for the invasion of another country, and the most elaborate of these are the annals of Muršili II. Similar themes of divine support and the occasional theological justification of war are also found in the texts of the vassal kingdoms of the Hittite Empire, with the exception that, on the ideological level, the Hittite kings were the representatives of the gods for the Syrian kings. This is a clear difference between the texts from the core area of the Hittite Empire and the texts from the kingdoms of the Hittite ambit. Many of the wars fought by the major international players of the Late Bronze Age were fought on the battlefields of North Syria, which is why war is a common occurrence in the texts of the peoples based there. Unlike in the Hittite texts, the petitioning of the gods before military undertakings is a common trope in the texts from Ugarit and Alalaḫ. The same may have been true of the other Syrian vassals of the Hittite kings, but fewer texts have remained from them. These petitions were also accompanied by rituals meant to ascertain good fortunes in war. The petitioned deities changed depending on the place of origin of the petitioner and the place that was attacked. Both one’s ancestral gods and the gods of the enemy needed to be respected for a campaign to be successful, and peace could also be made on behalf of the gods of both parties only. In the North Syrian kingdoms, proper conduct of war concerned not only the present but also the past and future generations. A victory or defeat could be decided by the conduct of one’s ancestors, and teaching one’s descendants the proper way to petition the gods for success in war was supremely important. While the storm god was likely the most important deity concerning the theological justification of war among the North Syrian kingdoms, this role of the god is not always clearly formulated in the texts. Goddesses were also petitioned for success in war, but there was a clear difference in how common soldiers and kings apprehended the gods, especially the widely popular warrior goddess Anat. While soldiers and warriors looked to the goddess for success in battle, she functioned as the nursemaid of the king. While the petitioning of divine support for military undertakings was likely shared by kings across the entire ancient Near East, Anatolia and North Syria formed a cultural ambit where influences were readily exchanged both from Anatolia to Syria and from Syria to Anatolia. In the texts from these areas, we can see details and motifs that are particular to either region but also themes that are shared by both areas. It is noticeable that the political relationship of overlord and vassal or subject kingdom can be seen not only in the political correspondence of the kingdoms but also on the ideological level, in the texts that the Hittites wrote for their own gods and the Syrians wrote for theirs. The hierarchical relationships of the kingdoms of Anatolia and North Syria are so ingrained that they influenced the very core of how the divine support of war was formulated in the texts.

Food studies is an interdisciplinary research that addresses phenomena related to food. It is necessary to give an overview of this new research area and develop teaching programs to learn food studies. This article introduces textbooks and anthologies on food studies and Japanese food. This paper takes four food studies textbooks Food: The Key Concepts, Food Studies: An Introduction to Research Methods, Food: A Very Short Introduction, Food Studies: A Hands-On Guide, three food studies anthologies (Food and Culture: A Reader, Routledge Handbook of Food Studies, The Handbook of Food Research), and three academic books on Japanese food culture and history (Devouring Japan: Global Perspectives on Japanese Culinary Identity, Japan's Cuisines: Food, place and identity, Branding Japanese Food: from Meitbutsu to Washoku), which are used in higher education in Europe and the United States. This paper reviews the outline, the authors and editors, and how to utilize each books and essays. Non

Publisher Copyright: © 2022 The authors. Volgo-Kama Neolithic resulted from an expansion of the Elshan culture to Lower Kama c. 5700 BCE. Corresponding “Indo-Uralic” linguistic parallels attest to an expansion of pre-Proto-Indo-European speakers to the area of pre-Proto-Uralic speakers. This supports the evidence of linguistic palaeontology (Proto-Uralic words for ‘cembra pine’ and for ‘bee’ and ‘honey’) for the Kama River Valley as the Uralic homeland. Proto-Uralic had loanwords from pre-Proto-Indo-Iranian, whose speakers can now be traced to the Abashevo culture of 2200–2000 BCE: the Abashevo expansion from Lower Kama to the Ural-Tobol interfluve created the Sintashta culture (2000–1900 BCE), which has the earliest archaeological evidence for horse-drawn chariots, matching Proto-Indo-Iranian chariot vocabulary. Between 2200 and 1900 BCE, the Sejma-Turbino network (ST) of warrior-smith-traders distributed high-quality weapons along the border of taiga and steppe between the Upper Ob and Finland. This long but narrow corridor matches the distribution of the intermediate proto-languages of the Uralic family. It is argued that the ST came into being when Abashevo smiths moved from Balanbash on Lower Kama to Turbino on Mid-Kama and there created the ST metal axe-celt to replace the local stone-celt. The metal axe and Abashevo-like lance-heads and other weapons were then traded west and east, to hunter-fisher-cultures of Europe and Siberia (where weapons of tin-bronze were produced), establishing Proto-Uralic as the language of the areas of ST rule.

The article examines the historiography of the urbanisation and the urban history in Central America from 1870s until 1950s. The main theoretical, methodological, approaches and primary sources are discussed focusing on the urban historiography in Guatemala and Costa Rica.

Emerging from a discomfort in border studies that is unable to relate the Dutch/German borderlands and US/Mexico borderlands beyond the ontological separation between so-called “spectacular”/violent (often Mexico/U.S. or the external EU borders) and “boring” borders (often internal EU borders such as the Dutch/German borderlands), we instead ask what connects the Mexico/U.S. (Tijuana/SanDiego) and Dutch/German (Nijmegen/Kranenburg/Kleve) borderlands? We build on Bustamante’s notion of everydayness and Otherness in borderlands to map three dimensions of the power asymmetries producing these borderlands relationally. These are asymmetries of cross border immobilities, in/visibilisations of border infrastructure in everyday life, and using border proximity for life improvement. Based on this we argue that attuning to the ways in which border power asymmetries play out differentially in producing a relational sense of place of borderlands, opens a path for bringing seemingly disparate borderland spaces in relations of becoming Other.

Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um ‘discurso mítico’ ao invés de uma ‘mitologia’ está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologiae à produção de fontes como estando ligadas àspráticas da vida em sociedadee, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de ‘inteiros’que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem ‘equações’. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aquijuntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casossem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. This article outlines an approach to the analysis of mythic discourse, illustrated through Scandinavian mythology, which is reciprocally discussed in relation to the methodological framework. The turn from analyzing ‘myths’ to analyzing ‘mythic discourse’ is connected to the rise of interest, on the one hand, in the role of people in the transmission of mythology, the production of the sources and how it linked to practices and life in society, and, on the other hand, the interest in diversity and both synchronic variation and diachronic change in mythology. The framework outlined here is developed on a semiotic approach to mythology that focuses on elements of tradition as unitary ‘integers’ that are recognized as meaningful by people in society and, drawing a metaphor from mathematics, how these may be combined and recombined to form ‘equations’. The framework itself can be applied to any form of tradition, rather than being specific to mythology. It is here presented with a full technical apparatus in order to illustrate how the methodology works and how it can be applied, but the basic principles of the framework can also be employed withoutthe technical markup, which can easily remain in the background of specific studies. The presentation of the framework begins from formal units of tradition on a hierarchy of complexity and gradually advances to discussions of how the traditions operate in society and how mythic signs of mythology relate to alignments with religious identities and are manipulated in encounters between different religions.

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13 articles in Arabic dealing with carious aspects of Palestinian dialects, 392 pp. accompanied with English abstracts. This article briefly describes for the first time the phonetics and phonology of the dialect spoken in Kufir Yasif in West Galilee. This dialect is the mother tongue of the author. Non

http://shomron0.tripod.com/articles/onthepersonalnames.pdf Introduction and a list of male Samaritan forenames in Hebrew and the Arabic equivalent followed by a list of female names, altogether ca. 300 names. Non

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Este livro conta a história das meninas e jovens mulheres que pegaram em armas ao lado dos homens e lutaram pela independência nacional contra a dominação colonial portuguesa, na província do Niassa no Norte de Moçambique. Através das histórias individuais de trinta e cinco antigas combatentes, tece uma narrativa histórica rica dos dez anos de guerra (1964–1974), que nos traz novos conhecimentos sobre o Destacamento Feminino da FRELIMO e sobre as mulheres cujas vidas está tão interligada com a história nacional. This book tells the history of the girls and young women who alongside men took up arms and fought for national independence against Portuguese colonial rule in the province of Niassa, northern Mozambique. Through the individual stories of thirty-five female ex-combatants, it weaves a rich historical narrative of the ten-year war (1964–1974) that brings us new knowledge about FRELIMO’s Female Detachment and the women whose lives so closely intertwined with national history.

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