Food Rituals Research Articles

Review: Suspect Others: Spirit Mediums, Self-Knowledge, and Race in Multiethnic Suriname, by Stuart Earle Strange

Review: <i>Suspect Others: Spirit Mediums, Self-Knowledge, and Race in Multiethnic Suriname</i>, by Stuart Earle Strange

There is a Garden in her Face: The Georgic O’Keeffe

“The cooking has been done for you in the garden; it’s merely finished in the kitchen,” the English biodynamic gardener Alan Chadwick used to say. These were ideas that Georgia O’Keeffe, the American modernist painter, already had in mind when she decided to devote large attention to the creation of vegetable and fruit gardens in her houses in New Mexico between the 1930s and 1940s. When Chadwick, “the gardener of the souls,” started using his Biodynamic Method of organic gardening and farming in North America in the late 1960s, Miss O’Keeffe was already deeply engaged in an agricultural project that had seen her teaching, prodding, cajoling, and strictly guiding her many assistants and guests in New Mexico. Through her idea of hard work applied in any creative context, O’Keeffe anticipated, following the studies of Adelle Davis, an ecology of food instead of an economy. A strong believer in the energy coming from the patient and enduring cultivation of the earth, in its reproductive power comparable to the work and labor of childbirth, O’Keeffe used her adobe gardens, kitchens and cooking habits as a sort of mystical places where labor turned into blessing, giving birth to beauty. Through the reading of O’Keeffe’s letters and books inspired by her life and work, this article intends to analyze the beginning of an ecological, though aesthetically refined, politics of gardening and food in the hands and mind of the modernist artist. O’Keeffe nimbly moved from the stylish urban class-conscious foods and flats of New York City, in the first decades of the century, to the revolutionary culture of local production in the Southwest. In her garden cultivation and food rituals, O’Keeffe reproduced the spiritual landscape that nourished the body and the soul of men and women, both engaged in the prodigious creative project. In addition, her strong relationship with the Indigenous allowed her to rediscover the organic bases of civilization, the “sober reality” (Norman Brown) that helped her fulfill the meaning of her work: giving birth to beauty.

“If a Woman Knows Cult Secret, She Must Never Tell”: Ritual Consecration, Secrecy, and Female Power in Egungun Pageantry Among the Yoruba

“If a Woman Knows Cult Secret, She Must Never Tell”: Ritual Consecration, Secrecy, and Female Power in Egungun Pageantry Among the Yoruba

"The Stamp of Discord" or More about Food as a Cultural and Ethnic Code

One of the most exotic and little-known ritual foods of the Greek community in Sozopol for the so-called damgi (the stamp) - a special kind of fried cakes, which until almost the end of the twentieth century were prepared only here, only by the Greek urban community and only for weddings. Over the years, however, the scope of their preparation and supply has expanded. From ritual props, they become one of the culinary emblems of Sozopol and seduce tourists visiting the city during the active season. In order to preserve the unique recipe and local rituals related to the stamps, a special "Damga Festival" has been established in the Black Sea resort for several years, which aims to preserve and promote this part of the "delicious heritage" of Sozopol. But a well-conceived festival is at the center of old ethnic disputes.

Preserving ritual food as intangible cultural heritage through digitisation. The case of Portugal

Ritual food and gastronomy, as intangible cultural heritage, is important for preserving cultural identity and traditions of a country, as well as a tool for promoting tourism. Due to globalisation and the mixture of different cultures, there is a risk that ritual food and associated traditions may be lost. In this context, the EURICA project aims to contribute to the preservation and safeguarding of European ritual recipes. The present work reflects the perspectives of the project´s target group, represented by cultural organisations and stakeholders on the importance and ways of preserving this intangible cultural heritage, focusing on digital presentation and promotion. The results of the work are intended to raise the awareness of the target group about the process of digitisation of intangible cultural heritage, which in turn leads to the preservation of traditional Portuguese gastronomy in a long-term context.

“Mushrooms (and a cow) are A Means of Survival for Us”: Dissimilar Ethnomycological Perspectives among Hutsuls and Romanians Living Across The Ukrainian-Romanian Border

Sustainable forest management highlights the multipurpose use of all forest resources, including the use of wild mushrooms, by a variety of forest users and especially for rural livelihoods. To achieve sustainable forest management, among others, decision-makers and forest managers need to identify the important elements for the livelihoods of local communities dependent on forests. Therefore, our aim is to analyse the importance of contemporary use of wild mushrooms for daily livelihoods in rural areas of the Carpathian Mountains by comparing two ethnic groups, Hutsuls and Romanians, living in a similar ecological environment and formerly belonging to the historical region of Bukovina, but currently split by the border between Ukraine and Romania which have different governments and economic situations. One hundred and twenty-one face-to-face semi-structured interviews were conducted in the summers of 2018 and 2019. We compared the Traditional Ecological Knowledge (TEK) of Romanians and Hutsuls living, respectively, in lowlands and mountain areas on both sides of the border. Our results demonstrated the homogenous use of mushroom species for cultural purposes (e.g. ritual foods). Yet, we detected a remarkable difference in the role mushrooms play in providing income: Hutsuls in Ukraine use forest products as a main (rarely additional) source of income, while Romanian Hutsuls use them solely as additional income. Romanians on both sides considered mushrooms mainly as food and did not sell them (probably due in part to less abundance in the area). We also documented the fear of local residents that forest management and protected areas could suppress the right to collect wild mushrooms. The use of mushrooms is an important aspect of local TEK and needs to be considered as a part of sustainable forest management and as a means of poverty reduction in the region.

Religious Rituals Performed by Muslim Palliative Caregivers in Turkey During the Grieving Process: An Exploratory Study.

This study identifies the religious and cultural mourning rituals used by family members who provided care for palliative care patients. The study was conducted between January and February 2021. The research population was composed of family and community caregivers for patients in a palliative care unit at a hospital. The sample size was 245 people. An examination of the food rituals of caregivers during the mourning period showed that 47.3% thought it was appropriate to cook at the deceased patient’s residence for 7 days during the mourning period, 59.6% read Mawleed (prayer ritual) on the 3rd day after death and 56.3% offered halwa (food ritual) on the 3rd day. An examination of the religious rituals of the caregivers during the mourning period revealed that 97.6% prayed on the first day, 59.6% recited prayers for the lost one on the first ‘Eid after a death, and 83.3% read the Qur’an on the anniversary of the death. The study revealed that the majority of caregivers carried out religious and cultural rituals.

Народный говор сквозь призму похоронно-поми-нального обряда

The topic of this study is the content of the ritual of organizing and conducting a funeral, which is reflected in the living language of a rural person. The applicability of this research is due to the growing interest in the folk culture of the past and the vocabulary associated with it. The purpose of the research is to determine the characteristic features of the speech of a dialect speaker of the older age group through the prism of the funeral and memorial rite of the Russian village. The old tradition is represented through the folk language. The object of research is the South Russian patois. As a result of research activity, we show the ceremonial of the mourning cycle of the middle of the 20th century. It is presented as an original cultural phenomenon, including 12 stages of action. The patois of a village woman is analyzed through bright phonetic and grammatical features. Among them: ya-pronunciation, a-pronunciation, i-pronunciation, transition [a] to [o], γ fricative formation, loss of initial vowel and consonant, use of prosthetic [й] before front vowel [и], hard pronunciation of long hissing [ш’], regular dissimilation, simplification of consonants and vowels or their groups, lengthening of the stem due to a vowel and/or consonant, rearrangement of stress in words, transition of nouns of the 3rd declension into the 1st, endings -ы in words of the neuter gender, transition of the neuter gender into female, etc. It is concluded that these characteristics testify to the preservation of dialectal features through a strong, steadfast custom of the last century. It is noted that in the respondent's speech they found expression: ritual tradition, ritual food and drinks, the life of a particular person, rural realities, features of life, family relations, norms existing within the village microcommunity, etc.

Features and Functions of Sŏnwŏnjŏn of the Late Chosŏn Period Reflected in Ritual Foods and Vessels, Interior Setting, and the Enshrined Portraits

Sŏnwŏnjŏn (璿源殿, Hall of Jade Source) stands out from other royal portrait halls within the late Chosŏn period on account of its unofficiality. This comes through in its rites, ritual foods and vessels, interior setting, and the enshrined portraits. Sŏnwŏnjŏn was an informal sacred hall where royal family members could personally present offerings and worship before portraits of late Chosŏn kings in the inner court. Birthday tea rituals (誕辰茶禮), which drew on non-Confucian traditions, were established as the representative rite of this hall. Unlike many other ritual halls at the time, these tea rituals often featured the active participation of royal women including queen dowagers and royal consorts. From the preparation of rituals to acts of veneration, they played an active role. This stands in stark contrast to the rites of Yŏnghŭijŏn (永禧殿, Hall of Eternal Happiness), the representative official portrait hall of late Chosŏn, which were always performed by male officials. Yŏnghŭijŏn primarily used oil-and-honey pastries (油蜜菓) and brass vessels for the offering tables. Conversely, Sŏnwŏnjŏn presented vessels made from the most luxurious materials of the time, such as silver, gold, and even jade. The vessels included delicacies comprised of various kinds of meat and fish dishes for the tea rituals. Objects originally produced for the king’s use in life were also incorporated into Sŏnwŏnjŏn rites. In sum, the ritual foods and vessels for tea rituals echoed the table setting for a king in the inner banquet (內進饌) to commemorate his birthday. The rites as well as the ritual foods and vessels of Sŏnwŏnjŏn seem to have followed the tea rituals of a spirit hall, in which a deceased king’s spirit tablet was enshrined for about two years and royal family members could serve as if the late king was alive. The physical environment of a chamber at Sŏnwŏnjŏn mimicked the interior setting of a spirit hall, and consisted of a baldachin, a three-sided Five Peak screen, a royal bed, and a set of four-panel peony paintings. This interior differs from one of official portrait halls, wherein there was a one-sided Five Peak screen and a royal bed without the use of Peony screens. Indeed, Sŏnwŏnjŏn functioned as a substitute for a spirit hall. In the 19th century, the hall was distinguished from a sprit hall by the more lavish decoration of its inner space with paintings rich in symbolism, additionally including Plum screens and Sea-and-Peaches of Immortality screens. The subject matter of the paintings expressed the royal family’s hope for the eternal life of their ancestors. Portraits selected for worship in Sŏnwŏnjŏn matched the intimate and informal character of this late Chosŏn portrait hall. Unlike Yŏnghŭijŏn in which full-length portraits of late Chosŏn kings in official attire were displayed, a majority of the displayed or enshrined portraits at Sŏnwŏnjŏn presented kings in ordinary attire. Moreover, half-length portraits were enshrined therein. Kings and also the queen dowagers were primarily responsible for deciding what went into it. While ritual requirements were important to these decisions, human feelings for the portrait subjects also influenced the selection.

마니산 참성단 도교의례 음식의 역사적 맥락과 형태

이 연구는 우리나라 문화 전통의 큰 축을 담당하였던 도교문화가 의례 음식 분야에서 주목받지 못하였던 한계를 조금이나마 극복하고자 마니산 참성단 초례를 중심으로 도교의례 음식의 역사적 맥락을 살펴보고, 그 형태를 유추하였다.<BR> 먼저 마니산 참성단 초제 음식으로 선행연구에서 논의되었던 역대시조, 영성, 산천제사 음식을 적용할 수 있을지 검토하였다. 그 결과 역대 시조묘와 영성 제사는 중국의 유교적 틀 안에 일찍부터 들어가 있던 제사로서, 조선 내부에서도 참성단 제사와는 달리 중국의 제도에서 의례적 근거가 분명하다고 차이를 두고 있었기 때문에 비교의 대상으로는 적절치 못하였다. 그리고 마니산은 인조 대에 산천 제사에 편입된 듯하나, 산천제단과 참성단은 서로 다른 위치에 있었고, 참성단은 제천의례의 맥락을 가지고 있었기에 이 두 제사 또한 직접적으로 비교될 수 없다. 따라서 이와는 다른 도교의례의 측면에 주목해야 한다.<BR> 이에 중국의 도교의례 음식과 비교해보았는데, 속례(俗禮)를 수용한 제수품이 초례에 사용된 것으로 유추되며, 송대 국가도교의례 음식에서는 소찬(素饌)의 맥락을 짚어볼 수 있었다. 이를 참고하여 마니산 참성단 음식의 형태를 추론하면, 참성단 초제에 ‘차(茶)·탕(湯)·술(酒)’을 올린다는 기록과, 유교식 제사와는 맥락을 달리한다는 점에서 조선시대 국가제사의 속제(俗祭)와 유사점을 찾을 수 있다.<BR> 참성단 제사는 현재까지도 그 중요성을 인정받고 있다. 도교의례는 유교의 례에 비해 자료가 많거나 자세하지 않다는 한계가 있었으나, 이 연구를 통하여 보다 정확한 의례를 구현하는 데 일조할 수 있으리라고 기대한다.

Finding Balance and Harmony

As Christianity arrived on the shores of Singapore closely following British colonization, Western missionaries introduced their interpretation of the Holy Communion into a foreign land and space that was experiencing its first brushes with Western modernity. Contemporaneously, the movement of modernity continues to make an impact upon an important element of life closely intertwined with religious folk practices and culture of locals: food. In the face of modernizing foodscapes and primordial religious backgrounds, converts from Chinese religious traditions to Christianity find themselves navigating the dissonance of Western Holy Communion theologies with the Chinese philosophies of food. How might churches in Singapore begin to respond to the tensions arising when these two philosophical systems meet, and when Christians and churches seem to appropriate “syncretistic” theologies into their liturgical behavior? This article undertakes an interdisciplinary effort by employing social science to explore the modernizing of food in Singapore, as well as engaging Chinese philosophies of food and the body to explain tensions among converts from Chinese religious traditions, and the resistance of local churches towards Chinese understandings of food rituals in the partaking of the Holy Communion. It will also briefly propose that interdisciplinary studies, including liturgical studies, will be essential in developing a more robust theology of the Holy Communion among churches, thereby enhancing its witness within and without.

“Tatar faith”. The image of Islam among the Russian population of the Ryazan region

Tatar population, represented by Kasimov Tatars and Mishars, traditionally lives in the eastern districts of the Ryazan region (the former districts of Ryazan and Tambov provinces), with a total number of about five thousand people. The area Tatars residence was traditionally adjacent to the Russian, which formed early ethnocultural contacts and mutual perception, lead to the observation of the ritual practices of each other. Funeral and memorial rituals, ritual food became the most vivid impression of the “Tatar faith” for Russian neighbours (this is how Islam is designated in this area), and Muslim cemeteries are perceived as the border of someone else›s sacred space. The research is based on materials from expeditions to Tatar and Russian (Russian-Tatar) villages of the Ryazan region within the framework of the project “The Shadows of the Kasimov Khanate”, carried out in 2015–2020.

Ritual of food or food without ritual

Tarihi, coğrafi, dini ve sosyolojik sebeplerden Türk ailesi, kadın egemen yapıdan ataerkilliğe ve sonrasında eşitlikçi aileye doğru üç farklı kültürel geçiş aşaması takip eder. Her bir aile tipi kendine haiz özelliklere sahiptir ve toplumsal cinsiyet de buna göre şekillenir. Ailede otoritenin tekilliği ya da bölünmüşlüğü, kadın-erkek arasındaki görev dağılımında değişiklikleri beraberinde getirse dahi; kadın, toplumun kendisine verdiği birçok vazifesi ile birlikte doyurmak görevini daima üstlenir ve bu yükümlülük hemen hiçbir değişikliğe uğramadan günümüze kadar intikal eder. Türklerde aş yahut aş verme toplumbilimsel mana ve bağlamda çok yönlü bir eylemdir. Yemeğin hazırlık evresi, boş vakit kavramına yabancı olan Türk kadınının bir araya geldiği, sohbetler ettiği, işi ve aşı kolaylaştırdığı sosyalleşme alanlarından birisidir. Söz konusu buluşmalar bilgi alışverişinin yapıldığı, yeni nesillere birikimlerin, Türkün örf ve adetinin aktarıldığı okullardır. Kadın burada toplumsallaşırken geleneğin icrası ve sonraki kuşaklara nakli konusunda önemli bir görev ifa eder. Böylelikle kadının örtük veya açık bu eğitimi, yalnızca tekil bir eylem olmaktan çıkar ve kültürün yaratıldığı, yaşatıldığı bir fiile dönüşür. Çalışmada, toplumun eril ve dişil fertlere taksim edilen ödevler neticesinde, ocak ve etrafında teşekkül eden vazifelerin kadına yüklendiği, görev dağılımının Türk kültüründe yer alan kız çocuğun erkek çocuktan değersiz, arka plânda veya farklı konumda düşünülüp görülmesi ile ilişkisi, toplumsal cinsiyet bağlamında kadın ve erkeğin sofradaki rolü üzerinde durulmuştur. Türkün konukseverliği bilhassa Dîvânu Lugâti’t-Türk’ten konu bağlamında verilen örneklerle gösterilmiş, aş ve aşın siyasi, sosyal ve ekonomik fonksiyonu değerlendirilmiş, Türk tefekkürüne göre uğur ve bereketine inanılan aşın, Barak Ovası’nı yurt tutan Çarganlı Türkmenleri arasında, kadın eli ile kutsuz aşa ve akabinde bir halk inanmasına nasıl dönüştüğüne değinilmiştir.

Determinants of Prelacteal Feeding Practices in Ethiopia: Unmatched Case-Control Study Based on the 2016 Ethiopian Demographic and Health Survey Data

IntroductionPrelacteal feeding is feeding a newborn ritual foods - solids or fluids - before the baby commence breastfeeding in the first three days of its life. It affects exclusive breastfeeding, exposes infants to infections, and contributes to infant mortality. This study aimed to identify determinants of prelacteal feeding in Ethiopia. MethodsThis study used data from the 2016 Ethiopian Demographic and Health Survey. A total of 649 cases and 2596 controls were included in the analysis. Cases were from women who has given prelacteal foods; and controls were from women whom, otherwise, never gave prelacteal foods. Socio-demographics and obstetric characteristics were examined to assess for associations with prelacteal feeding. Bivariate and multivariate logistic regression analyses were employed to check for significant associations. Data were analyzed using Stata version 14. A p-value <0.05 in multivariate logistic regression analysis was used to declare statistical significance. ResultsPrimi parous mothers had 1.24 times (AOR = 1.24, 95% CI: 1.00–1.51) higher odds of prelacteal feeding; mothers who gave birth at home had 1.49 times (AOR = 1.49, 95% CI: 1.11–2.00) higher odds; and mothers who gave birth by cesarean section had 2.09 times (AOR = 2.09, 95% CI: 1.27- 3.44) higher odds compared to their counterparts. In another note, small sized children at birth had 27% (AOR = 0.73, 95% CI: 0.57–0.93) less likely to receive prelacteal feedings. The administrative region of the mothers was also significantly associated with prelacteal feeding. ConclusionParity, small size at birth, home delivery, caesarean delivery and administrative region were significantly associated with prelacteal feeding practices. Mothers are encouraged to give birth in the health facilities, and promotion and early exclusive breastfeeding practices in post-operative and postpartum times are greatly encouraged.

A Case Study regarding the Characteristics of Arranging the Ritual Food of a Ritual Ceremony(祭禮) in the Late Joseon Dynasty -Focused in (壯節公墓所定式節目序)-

A Case Study regarding the Characteristics of Arranging the Ritual Food of a Ritual Ceremony(祭禮) in the Late Joseon Dynasty -Focused in (壯節公墓所定式節目序)-

Символика и функции обрядово-ритуальной пищи карачаево-балкарского народа в календарных праздниках осеннего цикла в XIX - начале XX в.

The paper analyses symbolic functions of the Karachay-Balkar ritual food associated with autumn holidays at the end of the agricultural year. The study covers the period from the XIX till the beginning of the XX century. Scientific originality of the research lies in the fact that the traditional Karachay-Balkar food is considered as a special kind of sacred food. The conducted analysis allows concluding that seasonal food rituals have an economic basis, clearly reveal human dependence on seasons and climate, represent specificity of ethnic worldview. Ritual food is not just food, but an offering to the God, lords of the elements and ancestors. This ritual serves to ensure fertility, happiness and welfare.

Agro-Industrial Complex of the Arctic of Yakutia: Features of Development and Prospects

The Doctrine of Food Security of Russia determines the need for regions to ramp-up production. The ritual food of the nationalities living in the North is predominantly food of animal origin (up to 97% fat and up to 78% protein). Since senile industries are the main source and supplier of animal products in the Arctic, their development determines the food supply of the population not only in the Arctic zone, but also throughout Yakutia. The Arctic has significant natural resources, for this reason it is sometimes considered only from the perspective of obtaining economic benefits. There is another category of scientists who view it as an unspoiled and sensitive area, insisting on the need to limit industrial development in the region. Against the increasing of its geopolitical and economic importance, the underlying problem of the Arctic region development is being formed [1]. The article defines the role of Arctic agro-industrial complex senile industries in the food facility system and the economy of Yakutia. The purpose of the article is to assess the current state of the agro-industrial complex of the Arctic in Yakutia and, on its basis, to develop methodological approaches to address the problem. The relevance of the article is stemmed from the need to increase food self-production level of the region in accordance with the Doctrine of Food Security of Russia, from the position to preserve the agro-industrial complex senile industry of the Arctic in Yakutia and their development. The article novelty is to determine promising measures contributing to the development of the agro-industrial complex senile industry and to orient on increasing food self-production level.

Finding Oxford\u2019s medieval Jewry using organic residue analysis, faunal records and historical documents

Food is often one of the most distinctive expressions of social, religious, cultural or ethnic groups. However, the archaeological identification of specific religious dietary practices, including the Jewish tradition of keeping kosher, associated with ritual food practices and taboos, is very rare. This is arguably one of the oldest known diets across the world and, for an observant Jew, maintaining dietary laws (known as Kashruth) is a fundamental part of everyday life. Recent excavations in the early medieval Oxford Jewish quarter yielded a remarkable assemblage of animal bones, marked by a complete absence of pig specimens and a dominance of kosher (permitted) birds, domestic fowl and goose. To our knowledge, this is the first identification of a Jewish dietary signature in British zooarchaeology, which contrasted markedly with the previous Saxon phase where pig bones were present in quantity and bird bones were barely seen. Lipid residue analysis of pottery from St Aldates showed that vessels from the possible Jewish houses were solely used to process ruminant carcass products, with an avoidance of pig product processing, correlating well with the faunal data. In contrast, lipid analysis of pottery from comparative assemblages from the previous Saxon phase at the site and a contemporaneous site in the city, The Queen’s College, shows that the majority of these vessels appear to have been used to process mixtures of both ruminant and non-ruminant (pig) products. Here, the combination of organic residue analysis, site excavation and animal and fish bone evidence was consistent with the presence of Jewish houses in eleventh- and twelfth-century St Aldates, Oxford, hitherto only suspected through documentary information. This is the first identification of specific religious dietary practices using lipid residue analysis, verifying that, at least 800 years ago, medieval Jewish Oxford communities practised dietary laws known as Kashruth.

Feeding the spirits: cooking, offering and reclaiming lộc in late socialist Vietnam

ABSTRACT Food is intrinsic to Vietnamese ritual activities. Religious practices involve cooking for ancestors and the presentation of food to deities, spirits of national heroes, tutelary spirits, as well as to wandering ghosts of war dead at various localities and in multiple contexts. In conjunction with food offerings, people burn incense and transmit prayers at altars and shrines, and in a response, spirits bestow lộc, blessed food, which is then distributed and consumed by the ceremonies’ participants. Based on ethnographic fieldwork, this paper explores food rituals and worshippers’ relationships to intangible realms in late socialist Vietnam. I argue that the otherworld is accessed and experienced as real through practices of cooking for the spirits and of presenting devotional food and other objects. By investigating the sites of food offerings as well as the types of food and the variations in presentation styles, this paper emphasizes the agency of food and highlights differences in believers’ perceptions about social distance to ancestors, deities and other spiritual beings.

НОВЫЕ РЕЗУЛЬТАТЫ ИССЛЕДОВАНИЙ КУРГАНОВ РАННЕГО ЖЕЛЕЗНОГО ВЕКА НА МОГИЛЬНИКЕ ХАНКАРИНСКИЙ ДОЛ

The article presents the results of the study of mounds N26 and N33 at the Khankarinsky Dol burial ground, located in the Krasnoshchekovsky district ofthe Altai Territory. The excavations were carried out by the Krasnoshchekovskaya archaeological expedition of Altai State University with the participation of students of the Barnaul State Pedagogical University. As a result of the excavations, it was revealed that both mounds had been robbed, which makes their chronological attribution difficult. At the same time, the inventory in the form of fragments of gold foil was found only in mound No. 33. Recorded during the excavation of mound No. 33 features of the burial rite is the position of the deceased on his right side, facing to the East, accompanying burial of the horse along the Northern wall of the grave, ritual food, have certain analogies to previously explored objects of the Pazyryk culture on the necropolis Khankarinsky Dol and the nearby burial grounds Inskoy Dol and Chineta-II. In addition, such signs of the funeral rite find parallels with similar indicators for the sites of the Pazyryk period excavated in the Central and South-Eastern Altai. Mound No. 26, taking into account the analysis of the burial structure, the eastern orientation of the deceased, the presence of ritual meat food, the location next to the chain of mounds of the Pazyryk culture, gives reason to tentatively attribute it to the Scythian-Saka period. Keywords: funeral ceremony, Scythian-Saka period, burial mound, altai, artifacts