Caminant per la prehistòria : viure al paleolític : recolúlectors i caçadors. 'Caminando por la prehistoria : vivir en el paleolítico : recolectores y cazadores'.

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Caminant per la prehistòria : viure al neolític : els primers agricultors i ramaders. 'Caminando por la prehistoria : vivir en el neolítico : los primeros agricultores y ganaderos'.

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Caminant per la prehistòria : viure al paleolític : recolúlectors, caçadors i pescadors. 'Caminando por la prehistoria : vivir en el paleolítico : recolectores, cazadores y pescadores'.

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Fer arqueologia. 'Hacer arqueología'.

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Seremos arqueólogos.

Se describe un taller didáctico sobre el mundo romano realizado en la materia optativa de Cultura Clásica con alumnos de tercero de la ESO del IES Escultor En Francesc Badia, de Foios (Valencia). En la actividad se estudian las técnicas arqueológicas y se excava la reproducción de un yacimiento de Llíria, la antigua Edeta. Después de investigar lo encontrado en el yacimiento, se realiza una visita al Museo Arqueològic de Llíria.

Tashkent : veinte siglos de historia.

Título anterior de la publicación : Boletín de la Comisión Española de la UNESCO

Fites : revista d'arqueologia, història, patrimoni, museologia i art

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Desmuntant el Dr. Jones: Didàctica de la prehistòria i l’Arqueòdrom CAMPUS-UIB

1.Este artículo es parte de la transferencia de conocimientos del proyecto de investigación. Vivir entre islas: paisajes insulares, conectividad y cultura material en las comunidades de las Islas Baleares durante la prehistoria reciente (2500-123 BC) (HAR2012-32620) financiado por el Ministerio de Economia y Competitividad. 2. ArqueoUIB (Departament de Ciències Històriques i Teoria de les Arts, UIB).

Politics and Trade in the Former Soviet Union

Fifteen independent countries emerged from the collapse of the Soviet Union in 1989-91. Aside from the Russian Federation, the former Soviet Republics lie in four geographic regions: the Caucasus (Armenia, Azerbaijan, Georgia); Central Asia (Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan); the Baltics (Estonia, Latvia, Lithuania); and Eastern Europe (Belarus, Moldova, Ukraine).

Oxygen-containing polycyclic aromatic hydrocarbons (OPAHs) and their parent-PAHs in soil

In spite of the higher toxicity of oxygen-containing polycyclic aromatic hydrocarbons (OPAHs) than of their parent-PAHs, there are only a few studies of the concentrations, composition pattern, sources and fate of OPAHs in soil, the presumably major environmental sink of OPAHs. This is related to the fact that there are only few available methods to measure OPAHs together with PAHs in soil. rnThe objectives of my thesis were to (i) develop a GC/MS-based method to measure OPAHs and their parent-PAHs in soils of different properties and pollution levels, (ii) apply the method to soils from Uzbekistan and Slovakia and (iii) investigate into the fate of OPAHs, particularly their vertical transport in soilrnI optimized and fully evaluated an analytical method based on pressurized liquid extraction, silica gel column chromatographic fractionation of extracted compounds into alkyl-/parent-PAH and OPAH fractions, silylation of hydroxyl-/carboxyl-OPAHs with N,O-bis(trimethylsilyl)trifluoracetamide and GC/MS quantification of the target compounds. The method was targeted at 34 alkyl-/parent-PAHs, 7 carbonyl-OPAHs and 19 hydroxyl-/carboxyl-OPAHs. I applied the method to 11 soils from each of the Angren industrial region (which hosts a coal mine, power plant, rubber factory and gold refinery) in Uzbekistan and in the city of Bratislava, the densely populated capital of Slovakia.rnRecoveries of five carbonyl-OPAHs in spike experiments ranged between 78-97% (relative standard deviation, RSD, 5-12%), while 1,2-acenaphthenequinone and 1,4-naphtho-quinone had recoveries between 34-44%% (RSD, 19-28%). Five spiked hydroxyl-/carboxyl-OPAHs showed recoveries between 36-70% (RSD, 13-46%), while others showed recoveries <10% or were completely lost. With the optimized method, I determined, on average, 103% of the alkyl-/parent-PAH concentrations in a certified reference material.rnThe ∑OPAHs concentrations in surface soil ranged 62-2692 ng g-1 and those of ∑alkyl-/parent-PAHs was 842-244870 ng g-1. The carbonyl-OPAHs had higher concentrations than the hydroxyl-/carboxyl-OPAHs. The most abundant carbonyl-OPAHs were consistently 9-fluorenone (9-FLO), 9,10-anthraquinone (9,10-ANQ), 1-indanone (1-INDA) and benzo[a]anthracene-7,12-dione (7,12-B(A)A) and the most abundant hydroxyl-/carboxyl-OPAH was 2-hydroxybenzaldehyde. The concentrations of carbonyl-OPAHs were frequently higher than those of their parent-PAHs (e.g., 9-FLO/fluorene >100 near a rubber factory in Angren). The concentrations of OPAHs like those of their alkyl-/parent-PAHs were higher at locations closer to point sources and the OPAH and PAH concentrations were correlated suggesting that both compound classes originated from the same sources. Only for 1-INDA and 2-biphenylcarboxaldehyde sources other than combustion seemed to dominate. Like those of the alkyl-/parent-PAHs, OPAH concentrations were higher in topsoils than subsoils. Evidence of higher mobility of OPAHs than their parent-PAHs was provided by greater subsoil:topsoil concentration ratios of carbonyl-OPAHs (0.41-0.82) than their parent-PAHs (0.41-0.63) in Uzbekistan. This was further backed by the consistently higher contribution of more soluble 9-FLO and 1-INDA to the ∑carbonyl-OPAHs in subsoil than topsoil at the expense of 9,10-ANQ, 7,12-B(A)A and higher OPAH/parent-PAH concentration ratios in subsoil than topsoil in Bratislava.rnWith this thesis, I contribute a suitable method to determine a large number of OPAHs and PAHs in soil. My results demonstrate that carbonyl-OPAHs are more abundant than hydroxyl-/carboxyl-OPAHs and OPAH concentrations are frequently higher than parent-PAH concentrations. Furthermore, there are indications that OPAHs are more mobile in soil than PAHs. This calls for appropriate legal regulation of OPAH concentrations in soil.

Repression, Anpassung, Neuorientierung: Islamische Bildung im sowjetischen und post- sowjetischen Raum

How did Islam survive in the Soviet Union, and how did it develop since 1991? In four case studies and four longitudinal surveys, senior specialists from the area and two German junior scholars discuss the transformations of Islam in Tatarstan, Azerbaijan, Daghestan, Uzbekistan and Tajikistan. Several chapters analyze the Bolsheviks’ attack on Islam since the 1920s. Altay Göyüşov and Il’nur Minnullin demonstrate how the Soviets first attempted to draw some groups of Muslim scholars and intellectuals to their side, in Azerbaijan and Tatarstan, respectively. In the early 1930s collectivization and outright state terror made a complete end to the Islamic infrastructure, including mosques and pious foundations, Muslim village courts (as shown by Vladimir Bobrovnikov for Dagestan), Islamic educational institutions (as documented by Aširbek Muminov for Uzbekistan), as well as the Muslim press (analyzed by Dilyara Usmanova for Tatarstan); also Sufi brotherhoods became a main target of violent repression (Šamil‘ Šixaliev, for Dagestan). Repression was followed by the establishment of a modus vivendi between state and religion in the post-war period (Muminov, Bobrovnikov, Šixaliev), and by the instrumentalization of religion for patriotic purposes in the post-Soviet Caucasus and Central Asia (Christine Hunner-Kreisel, Manja Stephan, both based on fieldwork). By the early 2000s Islam was almost everywhere back under full state control; the leading role of the state for defining „good“ and „bad“ Islam is largely taken for granted. While similar forms of state pressure in all regions thus allow us to draw an overall picture of how Islamic traditions were repressed and reanimated, the „archival revolution“ of the early 1990s provides fascinating insights into the specific developments in the individual regions, and into the adaptation strategies of the Muslim scholars and intellectuals on the spot. Still, the Soviet heritage is still very palpable; also the attempts to leapfrog the Soviet period and to link up again with the individual local Islamic traditions from before 1917, and even the negation of the Soviet experience in the form of embracing Islamic trends from abroad, are often still couched in largely Soviet mental frameworks.