Бабинська культуроґенеза

• Veröffentlicht in: Археологія і давня історія України
• Datum: 2021
• 1. Verfasser: Литвиненко, Р.О.
• Format: Artikel
• Sprache: Ukrainisch
• Veröffentlicht: Інститут археології НАН України 2021
• Schlagworte: Проблематика культурогенезу
• Online Zugang: https://nasplib.isofts.kiev.ua/handle/123456789/187484
• Назва журналу: Digital Library of Periodicals of National Academy of Sciences of Ukraine
• Zitieren: Бабинська культуроґенеза / Р.О. Литвиненко // Археологія і давня історія України: Зб. наук. пр. — К.: ІА НАН України, 2021. — Вип. 2 (39). — С. 59-70. — Бібліогр.: 85 назв. — укр.

Розглядається проблема культуроґенези в археології на прикладі дніпро-донської бабинської культури. The problem of the Babyne Culture’s origin has
 been repeatedly raised by Ukrainian scientists. Thus,
 in the literature you can find about a dozen versions
 of Babyne’s cultural genesis (Братченко 1971; 1976;
 1977; 1985; 1995a; 1995b; 2006; Березанская 1979;
 1986; Писларий 1983; 1991; Pâslaru 2006; Дергачев
 1986; Ковалева 1981; 1987a; 1987b; Черняков 1996;
 Отрощенко 1996; 1998; 2002; 2003; Grigoriev 2002;
 Санжаров 2010; Іванова, Тощев 2018). About half of
 these versions were born more as a result of the authors’
 intuition than as a result of systematic, comprehensive
 and painstaking research. The author of these lines
 also devoted a series of publications to the problem of
 Babyne’s cultural genesis. This article summarizes the
 results of the author’s research of Babyne’s cultural
 genesis, which is not presented in full, but only in its
 key part — the origin of the primary of the structural
 units of the Babyne Cultural Circle — Dnieper-Don
 Babyne Culture (DDBC).
 The basic source of research is burial mounds,
 which, compared to settlements, are better and more
 fully studied, are more mass, diagnostic in chronological
 and cultural-taxonomic sense. The archeological
 ensemble of Babyne cemeteries was initially divided
 into structural elements at the level of mound construction,
 burial structures, remains of the deceased,
 funeral equipment, traces of additional ritual actions,
 etc. The assessment of the structural components of
 the DDBC cemeteries shows that this set of elements is
 not homogeneous and can be divided into three groups,
 different in origin: I) traditions; II) external influences;
 III) innovation (figure).
 I. Traditions are associated with the preceding local
 cultural component, mostly the Donets-Don Catacomb
 Culture and to a lesser extent the Ingul Catacomb
 Culture: burial «packages», «sets of tools», quivers with
 arrows, dice, animal «skins» («Head and Hooves»), certain
 types of metal axes and knives, stone maces and
 axes, wooden ware and boxes, wooden crooks, ceramic
 ware from a triangle-parquet-fir decor, ceramic amphorae
 and hemispherical bowls, faience beads with warts,
 bone ring buckles, etc. (figure: I).
 ІІ. External influences have no local roots in Eastern
 Europe but find clear complex analogies in the
 cultures / groups of the Early Bronze Age in Central
 and South-Eastern Europe. All these effects relate to
 certain features of the burial ceremony, the headset
 jewelry and clothing decoration: gender opposition of
 the dead, copper-bronze neck ring, arm-spirals, double
 spiral pendants, spiral and tin tubes, disc plate with
 punch ornament, hemispherical platelets with two
 holes, pendant of Canis holes, buckles with a hook,
 wrist-guards (figure: II). This subcomplex allows to
 synchronize DDBC with the cultures of Central Europe
 of the Reineke’s Br A1b—A2a.
 III. Innovations include such components of the
 cultural complex of DDBC, which can’t be associated
 with local cultural substrate and external influences:
 specific mound construction (long mounds, stone architecture),
 the location of secondary graves in the northern
 semicircle of the mound, wooden tombs and stone
 cysts, specific ceramic vessels, original system of ornament-
 signs, etc. (figure: III).
 The three selected blocks are different in nature
 and origins and are understood by us as constituent
 elements of DDBC genesis. The basic substrate for
 the formation of the DDBC was the aboriginal component
 of the late Catacomb Culture, which began to
 transform into the DDBC thanks to an external catalyst
 from Central Europe (Unetice culture and related
 groups). This impulse from Central Europe to Eastern
 Europe can be linked to either migration or missionary
 cultural leaders. It should be borne in mind that
 these processes took place against the background of a
 global climate catastrophe with its maximum around
 2200 BC.