Abstract
In the past two decades there has been a renewal of interest in the customs of avoidance in our ethnographic literature. New summaries of the data have appeared, and new attempts at a theoretical interpretation have been made.1 A number of studies have been published on some peoples of the Caucasus.2 However, these surveys are still not complete, and the proposed explanations are inadequate. Most probably, Soviet ethnographers will have to take up these questions once again, using data on the North Caucasus, one of those historicocultural regions in which the set of customs of interest to us here is widely practiced.
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