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The paper focuses on the interactions between bears and humans in near recent East Siberian hunting and gathering communities, and examines affective engagements, narratives and practices related to the life and death of bears that humans have hunted, reared in captivity, ceremonially killed and dismembered. Certain contexts highlight dissimilar embodied experiences and participation in a different set of practices for men and women that might have led to them engaging in distinct affective interactions with the bear. The contribution will consider what emotions might have shaped specific narratives (such as charms) and practices, or might have been expressed in them, together creating powerful affective atmospheres for both species. This is done by consulting Russian language ethnographic and folklore literature, dating from the end of the 19th and the beginning of the 20th century, about the the 20th century, about the communities living in the region of the Amur River in Siberia such as the Nanai, Ulchi, Udege and Nivkhi.

Disarticulated cattle remains, cattle burials and figural representations of bovine features (such as figurines, bucrania or vessels decorated with bovine heads or horns) have been registered on a number of Eneolithic sites in Eastern Croatia (e.g. Vučedol, Aljmaš- Podunavlje, Osijek- Retfala and others). Though the importance of cattle beyond their strictly economical value for Eneolithic human communities has been acknowledged, there is a need for new narratives about the prehistory of human-animal relations in the region with a focus on animal agency and inter-species socialities. The paper will reflect on settlements as contextual arenas of human-animal interactions and explore how cattle and humans might have affected each other. The contribution will examine human-cattle interactions, embodied shared experiences and affective encounters (such as joint working activities, everyday shared rhythms, care, the practice of burying the animals) negotiated and acknowledged through different forms of material culture (e.g. figural representations, architecture, burials patterns etc.).

Životinjski osteološki ostatci i različiti prikazi životinja čest su nalaz u grobnim cjelinama mezolitičkih lovaca skupljača sjeverne Europe. Ti arheološki nalazi dosada su se najčešće tumačili kroz prizmu ekonomskog i simboličkog značaja životinja u ljudskim zajednicama. Kako sagledati tu vrstu grobnih nalaza mimo uobičajenih interpretacija koje ih prepoznaju samo kao označitelje ljudskog identiteta i kao odraze ljudskih ekonomskih i simboličkih odluka? Prilog se osvrće na upotrebu etnografskih analogija kod interpretacije arheološkog materijala i koristi uvide iz etnografske literature i arhivskog gradiva o zajednicama lovaca skupljača s područja istočnog Sibira. U radu se istražuju načini na koje pojedine modificirane i nemodificirane životinjske ostatke i prikaze životinja iz grobnih cjelina možemo promatrati kao aktivne predmete materijalne kulture, kao predmete prema kojima se odnosilo kao prema živim bićima te im je možda bio dodijeljen i status osobe.

Throughout history bear has been a highly revered animal among indigenious Siberian communities. The contributions focuses on folk narratives and folk life practices in near-recent hunter-gatherer communities from East Siberian who accorded great significance to bears. These animals have been variably perceived as ancestors of indigenious groups or clans, as guides between the otherworldly realms and the world of humans or the shaman's guide through different leveles of the Universe. The paper will explore emotions connecting bears and humans in everyday practices, ritualized activities and folk narratives- such as fear, reverence, compassion, guilt and others. One of the focal points will be emotions associatied with the so-called "bear festival" comprised of the ritual killing and consumptions of a bear, followed by specific procedures in the treatment of bear's remains. Within the framework of this ritual some emotions can be freely expressed while others are withheld or are deemed as particularly not welcomed. Practices that precede the festival reveal emotions associated with providing care to an indovidual young bear cub while a different set of feeling may arise during the killing, de- fleshing and dismemberment of the animal.

By consulting Russian folklore and ethnographic data from the end of the 19th and the first half of the 20th century about indigenous communities living in the region of the Amur river in Siberia such as the Nanai, Ulchi, Udege and Nivkhi I will examine human encounters with bears evolving around the bear ceremony. I will acknowledge these human-animal interactions as the encounters between individual animals and individual humans through which bears and humans affected each other bodily and emotionally. The contribution will examine what emotions might have occurred as a result of the human-animal encounter - such as, living in the close vicinity of the bear, killing the bear and then dismembering or eating the animal. By following notions that in human-animal relationships, affect and emotion are not solely the property of humans but the animal is also affected by the human I will suggest that individual encounters between bears and humans created powerful affects for individual of both species. Through example of human-bear encounters the paper will address the ambiguity of human- animal relations, the fluidity and changeability of these interactions across different conceptual spaces and emotional registers related to animals that are hunted, tended to in the settlements, killed and eaten.

Arheologija kao humanistička disciplina koja ima pristup materijalnim tragovima životinja koje su egzistirale uz ljude posljednjih dva i pol milijuna godina, kako to ističu Nick Overton i Janis Hamilakis (2013), može imati važnu ulogu u recentnim, neantropocentričnim promišljanjima odnosa ljudi i životinja. Posljednjih smo godina svjedoci važnih pomaka u razumijevanju ljudsko- životinjskih odnosa i u arheološkom diskursu. Životinje se više ne razmatraju kao resursi koji su podložni iskorištavanju ili kao dokazi različitih strategija naseljavanja i preživljavanja, rasprave o životinjama u arheologiji sada promišljaju društvene ugovore između ljudi i životinja ili se usmjeravaju na aktivnu ulogu životinja i utjelovljene te afektivne međuodnose ljudi i životinja (npr. Armstrong Oma 2010 ; Overton i Hamilakis 2013). Na temelju arheoloških podataka u prilogu će se razmotriti interakcije goveda i ljudi tijekom razdoblja eneolitika na području kontinentalne Hrvatske. Osteološki ostaci goveda, ukopi goveda i figuralni prikazi tih životinja zabilježeni su na nizu arheoloških nalazišta u regiji i pozivaju na stvaranje novih naracija o prapovijesti ljudsko- životinjskih odnosa s fokusom na agensnost životinja i društvenost među vrstama. Prilog će sagledati pojedine društvene odnose među vrstama, njihova utjelovljena dijeljena iskustva te afektivne interakcije (npr. zajednički rad, svakodnevni životni ritmovi, briga o životinjama, pokapanje životinja) posredovane i potvrđene različitim oblicima materijalne kulture (npr. ukopi, figuralni prikazi, arhitektura i dr.).

U radu je prikazana knjiga Ljiljane Marks Zagreb u pričama i predajama. A sad je li tio istina ili nije, ja to ne znam.

U radu je prikazana knjiga Marinka Tomasovića, Uklesani i urezani simboli na arhitekturi Makarske i njenog rubnog područja, Gradski muzej Makarska, Makarska, 2019., 128 str.

Unmodified animal remains, artefacts made from animal remains (tooth, bone, antler) as well as animal representations found in Mesolithic burials of Northern Europe have so far received a significant amount of attention. Generally, these finds have most often been interpreted as raw materials to be used by humans in the afterlife, sacrificial gifts, symbols of particular worldviews, indicators of social statuses or as personal adornments and amulets - as in the case of tooth pendants and similar ornaments. This contribution sets to explore options for broadening our understandings of such finds. With the help of ethnographic literature about near-contemporary eastern Siberian hunting and gathering communities and by exploring different notions of agency the paper seeks possibilities for viewing them as affective animated things and defining their personhood.

The transition from hunters and gatherers to farming communities, from Mesolithic to Neolithic, is often considered to be associated with significant changes to human-animal relationships, sometimes as a fundamental break from perceiving animals as a different kind of person to seeing them as property. On one hand, such general notions require further questioning while on the other, dogs as animals “filling virtually every role in the whole spectrum of human–animal relationships” (Russell 2012, 280) might be a rather exceptional case in discussions of how animals were placed Mesolithic and Neolithic worldviews. Nevertheless, it has been proposed with reference to Northern Europe that social and cosmological importance of dogs linked in particular with their role as hunting aids significantly declines with the end of Mesolithic into the following Neolithic period where dogs now occupy a less central position among other domesticated species. Referring to a wider variety of possible human - dog relationships the paper aims to explore continuity or change in how dogs were placed in worldviews of Mesolithic and Neolithic communities across northern parts of Europe. The contribution will utilise ethnographic evidence from East Siberian indigenous groups to highlight a complex, nuanced and ambivalent nature of human-animal relationships with dogs often closely related to notions of care and control and increase archaeological awareness of these possibilities. The corpus of ethnographic data refers to East Siberian indigenous people (Nivkhs, Nanai, Udege, Ulchi) that have not received much attention in Anglophone hunter-gatherer literature and in comparison to some other Siberian groups have been less visible in related anthropological or archaeological comparative discussions. While some contexts may reveal respectful yet diverse treatments of the dogs where they could be understood as animals simply caught up in mutual "joie de vivre" interactions with human others or working companions others may indicate the violence and unequal power in human-animal relationships. The multitude and variety of archaeological evidence for distribution, placement and treatment of dog remains throughout Mesolithic and Neolithic Europe allow such possibilities to be manifested through material culture as well.

Deer head and antlers are specific parts of the animal body embedded with complex symbolic implications and as pars pro toto represent the entire animal. Certain cultural practices of animal objectification within our contemporary society denote these parts of animals’ bodies as trophies, decorations and designed objects, which then become markers of individual human identities, lifestyles and particular living spaces. However, such new meanings inscribed into these animal materialities do not necessarily classify them as passive objects. For example, it has been acknowledged that material culture objects continually transform in meanings through their own accumulative biographies.

U izlaganju je riječ o projektu idejno začetom u Institutu za etnologiju i folkloristiku 2005. godine kao refleksiji na globalnu problematiku zastrašujućih odnosa čovjeka prema životinjama, kako ih Craig Standford jasno označava - "Značajnim drugima" U izlaganju se žele sumirati raznoliki aspekti diseminacije animalsitičkih znanja i spoznaja razvijanih tijekom desetogodišnjega postojanja navedenog projekta koji su se spontano otvarali kroz brojne suradnje i kontakte.

This contribution explores human-animal relations in the Mesolithic of NW Europe and near-recent hunter-gatherer communities of East Siberia. Contexts of hunter-gatherers’ interactions with animals implicate relations where notions of care and control are tightly bound

This contribution examines animal remains, objects made from animal remains and animal representations found in relation with child burials in the Mesolithic of Northern Europe. These finds have often been given general and brief interpretations. For example, objects made from animal remains, such as tooth pendants and necklaces have usually been interpreted simply as decorations, amulets, and are commonly seen as indicators of social status of the individual. Furthermore, when found in mixed child and adult burials they are often attributed to adults only. By discussing Mesolithic and near-recent hunter-gatherers communities in Northern Europe and with the aid of Siberian ethnographic literature this contributions sets to explore possibilities for broadening our understandings of such objects and ways in which they relate to children. The paper explores their ability to affect and alter the perception of the world, increase quality of children’s lives and develop their personality.

U radu je prikazana knjiga Luka Šešo: Živjeti s nadnaravnim bićima. Vukodlaci, vile i vještice hrvatskih tradicijskih vjerovanja ; Naklada Jesenski i Turk, Zagreb, 2016.

Samostalni ukopi životinja zabilježeni su u pojedinim eneolitičkim kulturama na području kontinentalne Hrvatske. Njihova relativna malobrojnostna našim prostorima i slaba istraženost izdvaja ih kao fenomen vrijedan istraživačkog propitivanja. Tri životinjska ukopa pronađena su na nalazištu lasinjske kulture Selci Đakovački-Pajtenica u istočnoj Hrvatskoj tijekom zaštitnih istraživanja provedenih 2006. godine. Uz prisutnost različitih životinjskih vrsta ovi ukopi se razlikuju i po svojoj tipologiji (cjeloviti, djelomično cjeloviti, dvojni, mješoviti i sl.).Posebno se izdvaja cjeloviti ukop dva mlada psa, a zabilježen je i ukop goveda te ostaci malih preživača (ovce ili koze). Ukope životinja nije uvijek jednostavno tumačiti. Sagledavanje njihovih karakteristika u okviru danih arheoloških odrednica i adekvatnih kulturoloških analogija omogućujepropitivanje ekonomskog, simboličkog i društvenog značaja životinja u ljudskim društvima. U radu će se razmotriti životinjski ukopi lasinjske kulture te propitati uloge pojedinih životinja u kulturnim praksama stanovnika istraživanog lokaliteta. Načini na koje se ljudske zajednice odnose prema životinjama otvaraju cijeli niz pitanja poput onih o predodžbamatih istih zajednica o njima samima i o prostoru koji ih okružuje

During the Neolithic and Eneolithic periods pigs frequently occur in different types of deposits found across Central Europe. In the context of the Eneolithic period in Croatia pigs were unearthed in pits, usually complete or almost complete, buried alone or together with humans. Especially interesting is the burial of a man accompanied by two pigs from the site of Đakovo-Franjevac in Eastern Croatia, attributed to the Kostolac culture (Balen, 2011.) This paper will address possible interpretations of such finds by looking at their contextual settings, cultural affiliations, bioarchaeological data, as well as archaeological and ethnographical analogies. Investigation of ethnographical, folkloristic and historical sources often demonstrates how humans have negotiated similar relations with particular animal species in different cultural contexts. They frequently reveal significant symbolic roles pigs have played in human societies, as evident from various customary practices and narratives, but also diverse and ambivalent attitudes people expressed towards them. Such data can be useful for prompting various questions about the burials discussed ; can they be related to certain ritual practices and what roles could pigs have possible played.

Uvidi u našu predmodernu prošlost otkrivaju dugotrajan i polivalentan odnos čovjeka i ne-ljudskih životinja iz porodice Cervidae i istaknute materijalno-upotrebne i simboličke uloge tih životinja u ljudskim društvima. Fascinacija tim životinjama i njihovim rogovljem nastavlja se i u suvremenim europskim i izvaneuropskim kulturnim kontekstima. Jelenji rogovi i drugi dijelovi životinjskih tijela inkorporirani su u ljudske živote i na načine koji se dotiču ljudskog utjelovljenog iskustva unutar vlastitih životnih prostora i svakodnevnih odnosa s različitim aspektima materijalnosti - od lovnih trofeja preko dizajnerskih i modnih predmeta pa sve do suvremenih ritualnih i magijskih pribora. U izlaganju ću razmotriti načine na koje pregovaramo svoj odnos s prirodnim svijetom putem specifičnih kulturnih praksi i propitati u kojoj su mjeri životinje isključivo objektima naše konzumerističke kulture, odnosno možemo li ih vidjeti i kao subjekte u stvaranju novih savjesnih praksi.

Two single bovine burials and one mixed animal burial (containing bovine and canid skeletal remains) have been unearthed at two Baden culture sites, Aljmaš-Podunavlje and Osijek-Retfala located in Eastern Croatia.Zooarchaeological analysis attributed the faunal remains to domesticated cattle (Bos taurus) and in one case a dog (Canis familiaris). Almost complete and articulated skeletons of subadult or adult cows were found in all three examined features, while pit 59/60 from Aljmaš also contained a skull belonging to an adult domesticated cattle and a skeleton of a very young dog, 2–3 months old. All of the skeletons are well preserved and display no evidence of carcass processing indicating that the animals were buried intentionally. Consideration of the positions in which these animals were interred and their relationship with nearby deposits enables discussion of potential animal burial strategies and possible connections with certain ritual practices in which cows and in one case a dog played important roles. The described burials represent the southernmost known distribution of the rite discussed.

U radu je prikazana knjiga Borisa Perića i Tomislava Pletenca "Vampirski mit u književnosti i na filmu".

Looking at the modalities of human-animal relationships in the past, it is possible that dogs played more diverse and polyvalent roles in human societies than any other animal species. Following cattle, dog burials are the second most numerous kind of animal burials in the Eneolithic of Continental Croatia. Earlier investigations and more recent discoveries in the chosen geographical area have unearthed different types of dog burials within the settlement areas of a number of Eneolithic cultures. Dogs are found in human graves, buried separately (individual or double burials) and with other animals. This contribution will discuss possible ritual interpretations of these deposits and types of ritual activities within the Eneolithic cultural contexts. Attention will be given to the biological characteristics of animals, the treatment of their bodies, as well as spatial aspects of the deposits, in accordance with the available data. An attempt will be made to gain insight into possible roles of dogs in these prehistoric communities, and to document change and/or continuity from the Neolithic to Eneolithic periods by looking at a broader Central European context.

Insights into our pre modern ancestral past offered by archaeological discoveries suggest that human relationship with deer has been a long and diverse one. Remains of deer, particularly their antlers, have been found in funeral and other archaeological contexts across Europe, often together with human osteological remains. Such finds recently encouraged interpretative approaches that challenge dominant Western notions of identities, bodies and human-animal boundaries. Today, in various modern global cultural contexts (such as urban parks deer population management strategies in European cities, deer farming and hunting in North America and China, and wildlife research approaches of individual scientists, such as Joe Hutto) specific forms of relationships between humans and deer have been created. They suggest notions of simple co-existence between the two species, human domination and violence, but also animal personhood and individuality, and thus actively negotiate specific personal and local identities and political practices, sometimes involving both animal and human bodies. Furthermore, images of deer, particularly of their antlers, are strongly present in contemporary popular and material culture where, for example, representations of women with antlers once again urge questions about human-animal boundaries, gender and identities. It will be interesting to examine ways in which our relations with the natural world are formed through different cultural practices and to what extent are animals considered merely objects of our consumerist culture or are seen as subjects in the creation of new, conscious cultural practices.

Prema Brianu Faganu jedna od glavnih zadaća arheologije je ispričati priče o prošlosti - nešto od čega se mnogi arheološki tekstovi sve više udaljavaju stremeći prema usko specijaliziranom, isključivo akademskom te pomalo apstraktnom. Neki bi čak dodali i to da se aktualnim sužavanjem fokusa arheološkog propitivanja gubi primarni, prema ljudima usmjeren aspekt same discipline, a mogućnost njegova ponovna oživljavanja vide upravo u pričanju priča te izazovu da se putem njih prošlost učini živom (T. Majewski). U izlaganju će se promotriti različita pričanja o predmetu materijalne kulture zoomorfnih karakteristika iz 3. tisućljeća prije Krista poznatom kao vučedolska golubica. Pojedina pričanja o vučedolskoj golubici nastala su prožimanjem različitih narativnih praksi, kako unutar znanstvene zajednice tako i izvan nje kada se podaci o navedenom predmetu, odnosno, interpretativni elementi više ne nalaze pod nadzorom akademskog kolektiva. Naposljetku, određene naracije ovaj predmet materijalne kulture, za kojeg možemo pretpostaviti da je na različite načine utjecao na život te prapovijesne zajednice na prostoru Hrvatske, oblikuju i kao istaknuti simbol današnjice istog zemljopisnog prostora.

"Ritual cows": looking at Eneolithic cattle burials from Continental Croatia Cattle burials in the Eneolithic of Central Europe are a phenomena that has been considered by scholars for already more than half a century (Gabałówna, 1958. ; Behrens, 1964. ; Zalai-Gaál, 1998. ; Pollex, 1999. ; Struhár, 2001. ; Szmyt, 2006. ; Horváth, 2010.). Up to today there are around fifty registered sites where such finds have been identified. In the majority of cases the ritual nature of cattle burials was suggested, as they were usually linked with fertility cults (Hoti, 1989 ; Pleinerová, 2002), the bull cult (Kyselý, 2002) or even the sun cult (Pollex, 1999). Although not particularly numerous cattle burials from the period of Eneolithic have been registered in Croatia as well. In order to investigate their nature and the possibility of their ritual character different methodologies have been considered. Besides the criteria for identifying ritual in the archaeological record when dealing with animal remains and the help of natural sciences in determination of the sex and age of the animal, approaches from culturo-animal studies which question the relationship between the man and the animal, ethnographical and folklore sources from the region have been used as well. Altogether, they proved to be valuable tools in rethinking the cattle burials at hand.

U radu je prikazana knjiga Aleksandra Viktoroviča Gure "Brak i svad’ba v slavjanskoj narodnoj kul’ture. Semantika i simvolika"

U radu je prikazana knjiga Damira Zorića, Etnografije hrvatskih misionara.

U radu je prikazana monografija Mirila: "Kulturni fenomen".

U radu je prikazana znanstvena monografija Mirila: kulturni fenomen

U radu je prikazan zbornik radova "Mitski zbornik" urednica Suzane Marjanić i Ines Prica.

Tema izlaganja bili su ukopi životinja u kontinentalnoj Hrvatskoj iz razdoblja eneolitika te njihove moguće interpretacije iz perspektive odnosa čovjeka i životinje.

U članku je prikazan zbornik radova "Glasom do feminističkih promjena – Voicing feminist concerns". Zbornik sadrži odabrane tekstove sudionica istoimenog međunarodnog poslijediplomskog seminara održanog pri Interuniverzitetskom centru u Dubrovniku od 25. do 30. svibnja 2008. godine

Članak je posvećen vjerovanjima o životinjama u hrvatskoj etnografskoj građi s posebnim naglaskom na ulogu životinja u predodžbama o smrt i zagrobnom životu: npr. ponašanje je nekih životinja (npr. gavran, kukavica, kokoš u slučajevima kad pjeva) bilo nezaobilazno u proricanju o smrti ; praksa neprestanoga čuvanja mrtvaca kako preko njega ili pak ispod mrtvoga tijela ne bi prešla tzv. nečista životinja ; praksa u nekim mjestima da se prilikom iznošenja mrtvoga tijela iz pokojnikove kuće zakolje pijetao (posmrtna životinjska žrtva) ; vjerovanja u zoometamorfoze ljudske duše itd. Analiza etnografske građe započeta je s radovima objavljenima u Zborniku za narodni život i običaje Južnih Slavena.

Razgovor s Mancom Pavli povodom predstave "Orient under construction".

U rada u prikazana knjiga January River.

The paper is devoted to beliefs about animals found in Croatian ethnographic material, with particular emphasis on the role of animals in concepts connected with death and the afterlife: the behaviour of certain animals (for example, the raven, the cuckoo, and the hen in cases when it sings) were indispensable in foretelling death ; the practice of the constant keeping vigil over the body of the deceased so as prevent a so-called 'unclean animal' from crossing over or under it ; the practice is some places that a cock be slaughtered (as a posthumous animal sacrifice) as the corpse was being carried out of the house ; and, belief in the zoometamorphosis of the human soul, and the like. Analysis of the ethnographic material will commence with articles published in the Journal of the Traditional Life and Customs of the Southern Slavs (Zbornik za narodni život i običaje Južnih Slavena). In analysis of the animalistic notions from the material in question, particular attention will be directed to beliefs about animals with emphasis on the role of animals in conceptions that concern death (cf. Grbić 1998, 2007, Čulinović-Konstantinović 1998).

Izlaganje će biti posvećeno vjerovanjima o životinjama u hrvatskoj etnografskoj građi s posebnim naglaskom na ulogu životinja u predodžbama o smrt i zagrobnom životu: npr. ponašanje je nekih životinja (npr. gavran, kukavica, kokoš u slučajevima kad pjeva) bilo nezaobilazno u proricanju o smrti ; praksa neprestanoga čuvanja mrtvaca kako preko njega ili pak ispod mrtvoga tijela ne bi prešla tzv. nečista životinja ; praksa u nekim mjestima da se prilikom iznošenja mrtvoga tijela iz pokojnikove kuće zakolje pijetao (posmrtna životinjska žrtva) ; vjerovanja u zoometamorfoze ljudske duše itd. Analiza etnografske građe započet će s radovima objavljenima u Zborniku za narodni život i običaje Južnih Slavena, a posebna pozornost posvetiti će se animalističkim predodžbama i vjerovanjima o životinjama vezanima za smrt i zagrobni život. (usp. Grbić 1998., 2007., Čulinović-Konstantinović 1998).

"Sva civilizacija ovog kraja stoljećima i tisućljećima stoji u znaku ovce...", napisao je Branko Fučić na svom putovanju otočjem "Apsyrtides". Za potrebe izlaganja, a u okvirima kulturnoanimalističke perspektive, istražit će se što je o ovcama i njihovu suživotu s ljudima na cresko-lošinjskom arhipelagu zapisao Branko Fučić. Razmatranu temu autorica će dopuniti povijesnim i kulturološkim podatcima kao i podatcima iz etnografske i folklorističke građe o ovom kraju.

U radu je prikazana knjiga "Svijet bez boja"

Svrha rada jest analiza učestalosti i distribucije dva pokazatelja subadultnog stresa (cribrae orbitaliae i hipoplazije zubne cakline), njihove međusobne korelacije i njihova odnosa s pokazateljem nespecifi čnih zaraznih bolesti – periostitisom. U radu je analizirano 415 kostura iz kontinentalne Hrvatske, s nalazišta Crkvari, Ivanec, Mala Črešnjevica, Prozorje, Nova Rača, Suhopolje, Tomaš i Torčec, koja se datiraju u srednji i novi vijek (12.-18. st.). U analiziranom uzorku muškarci su živjeli značajno duže od žena (37, 2 prema 33, 6 godina). Učestalost cribrae orbitaliae u ukupnom uzorku iznosi 37, 2%. Djeca pokazuju statistički značajno višu učestalost cribrae orbitaliae od odraslih osoba, a poremećaj je nešto češći kod žena nego kod muškaraca. Odrasle osobe kod kojih je uočena cribra orbitalia u prosjeku žive 6, 5 godina kraće od osoba kod kojih ovaj poremećaj nije prisutan. Učestalost hipoplazije zubne cakline u analiziranom uzorku iznosi 44, 6%, a nešto viša učestalost zabilježena je kod žena na svim analiziranim zubima. Učestalost nespecifi čnog periostitisa iznosi 48, 4% s nešto višom učestalošću kod žena u odnosu na muškarce. Značajna pozitivna korelacija između cribrae orbitaliae i nespecifi čnog periostitisa prisutna je na razini čitavog uzorka. Znatno kraći životni vijek, viša učestalost cribrae orbitaliae, hipoplazije zubne cakline i periostitisa kod žena sugerira da su žene bile sklonije epizodama biološkog stresa, što može biti posljedica smanjenih zaliha željeza kod žena kao rezultat reproduktivnih funkcija ili lošijeg tretmana djevojčica, posebice tijekom najranijeg djetinjstva (tijekom dojenja). Skeletni uzorak, analiziran u ovom radu, odlikuje se lošim životnim uvjetima i niskim zdravstvenim standardom koji je najvjerojatnije bio posljedica sinergističkog djelovanja anemije izazvane nedostatkom željeza, zaraznih bolesti, neodgovarajuće prehrane i parazitskih infekcija.

U radu je prikazan časopis Centra za ženske studije Treća, odnosno tematski broj posvećen animalističkom ekofeminizmu

U radu je prikazan časopis Centra za ženske studije Treća, odnosno tematski broj posvećen animalističkom ekofeminizmu

Svrha bioarheološke analize bila je sintetizirati antropološke podatke s novovjekovnog nalazišta Koprivno – Kod križa te usporediti demografsku sliku i učestalosti različitih oboljenja u uzorku iz Koprivna s kompozitnim kasnosrednjovjekovno/novovjekovnim uzorkom iz kontinentalne Hrvatske kojega čine nalazišta Nova Rača, Tomaš i Torčec. Kod svih su kostura određeni spol i starost te je analizirana prisutnost sljedećih patoloških promjena: dentalnih patologija (alveolarnih oboljenja i karijesa), osteoloških i dentalnih pokazatelja subadultnog stresa (cribra orbitalia i hipoplazija zubne cakline), pokazatelja nespecifičnih zaraznih bolesti (periostitisa), degenerativnih promjena na kralježnici i velikim zglobovima, Schmorlovih defekata na kralješcima i trauma. Prikupljeni podaci pokazali su bitne razlike u bioarheološkim karakteristikama između analiziranih uzoraka u prosječnim doživljenim starostima, razdobljima najvećeg mortaliteta, učestalostima alveolarnih bolesti i karijesa, učestalostima aktivne cribrae orbitaliae kod djece te učestalostima Schmorlovih defekata i degenerativnog osteoartritisa na kralježnici i glavnim zglobovima. Uzorak iz Koprivna karakterizira vrlo niska učestalost trauma dugih kostiju, no visoka učestalost kranijalnih trauma sugerira određeni stupanj fizičkog rizika koji je najvjerojatnije bio posljedica manjih sukoba između pojedinaca unutar same zajednice. Zajedno, prikupljeni osteološki podaci sugeriraju nešto veću kvalitetu života u dalmatinskom zaleđu u odnosu na područje sjeverno od Save tijekom novoga vijeka.