The study of reindeer domestication provides a unique opportunity to examine how domestication involves more than bodily changes in animals produced through selection. Domestication requires enskilment among humans and animals, and this process of pragmatic learning is dependent on specific forms of material culture. Particularly with the domestication of working animals, the use of such material culture may predate phenotypic and genetic changes produced through selective breeding. The Iamal region of Arctic Siberia is generating an increasingly diverse set of archaeological evidence for reindeer domestication that evidences these processes. Three early sites, Ust'-Polui, Tiutei-Sale I, and Iarte VI, contain artifacts proposed to be parts of headgear worn by transport reindeer, the earliest dating to just over 2000 years ago. Contemporary Nenets reindeer herders scrutinized replicas of these archaeological objects, and comparisons with historic reindeer harness parts from Arctic Russia were also made. Nenets consistently interpreted barbed L-shaped antler pieces from Iamal as headgear parts for training young reindeer in pulling sleds. Some types of swivels were also interpreted as transport reindeer headgear. Based on these consultations with Nenets and observations of their ongoing reindeer domestication practices, we argue that material things such as headgear, harnesses, and sleds are not merely technological means of using or controlling reindeer in transportation but

The multi-generation book project "The Peoples of Siberia" enabled a group of Leningradbased scholars to reshape their museum into a Soviet ethnographic community. This article analyses the face-to-face performances, the legalistic stenographic documentation, the collective crafting of a single authoritative style, and a unique temporal frame as an important background to understand a hallmark volume in Siberian studies. The authors argue that the published volume indexes nearly thirty years of scholarly debates as much as it indexes the peoples it represents. The article concludes with a critical discussion of how this volume was translated and received by a Euro-American readership influencing the perception of Siberian peoples internationally. It also links the volume to contemporary post-Soviet publication projects which seem to retrace the same path. The article is based on extensive archival work and references collections recently discovered and which are presented for publication here for the first time.

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Just as the domestication of livestock is often cited as a key element in the Neolithic transition to settled, the emergence of large‐scaled reindeer husbandry was a fundamental social transformation for the indigenous peoples of Arctic Eurasia. To better understand the history of reindeer domestication, and the genetic processes associated with the pastoral transition in the Eurasian Arctic, we analyzed archaeological and contemporary reindeer samples from Northwestern Siberia. The material represents Rangifer genealogies spanning from 15,000 years ago to the 18th century, as well as modern samples from the wild Taĭmyr population and from domestic herds managed by Nenetses. The wild and the domestic population are the largest populations of their kind in Northern Eurasia, and some Nenetses hold their domestic reindeer beside their wild cousins. Our analyses of 197 modern and 223 ancient mitochondrial DNA sequences revealed two genetic clusters, which are interpreted as representing the gene pools of contemporary domestic and past wild reindeer. Among a total of 137 different mitochondrial haplotypes identified in both the modern and archaeological samples, only 21 were detected in the modern domestic gene pool, while 11 of these were absent from the wild gene pool. The significant temporal genetic shift that we associate with the pastoral transition suggests that the emergence and spread of reindeer pastoralism in Northwestern Siberia originated with the translocation and subsequent selective breeding of a special type of animal from outside the region. The distinct and persistent domestic characteristics of the haplotype structure since the 18th century suggests little genetic exchange since then. The absence of the typical domestic clade in modern nearby wild populations suggests that the contemporary Nenets domestic breed feature an ancestry from outside its present main distribution, possibly from further South.

The history of reindeer domestication is a critical topic in the study of human-animal relationships across Northern Eurasia. The Iamal-Nenets region of Arctic Siberia, now a global centre of reindeer pastoralism, has been the subject of much recent research on reindeer domestication. However, tracking the beginnings of reindeer domestication in this region and elsewhere in Eurasia has proved challenging. Archaeological imagery is an under-utilized source of information for exploring animal domestication. In this paper we explore the abundant reindeer imagery found at the Iron Age site of Ust’-Polui in Iamal, dating from ~260 bce to ce 140. While reindeer were hunted in Siberia long before the occupation of Ust’-Polui, portable reindeer imagery appears abruptly at this time period, co-occurring at the site with equipment thought to be for training transport reindeer. Training and working with transport reindeer required long-term engagement with specific animals that became well known and precious to their human keepers. Creating, utilizing and depositing the reindeer imagery objects at Ust’-Polui was a way of acknowledging critical new working relationships with specific domestic reindeer.

This article investigates how in the Soviet Arctic researchers and indigenous communities searched and understood the mammoth before and during the Cold War. Based on a vast number of published and unpublished sources as well as interviews with scholars and reindeer herders, this article demonstrates that the mammoth, as a paleontological find fusing together features of extinct and extant species, plays an in-between role among various environmental epistemologies. The author refers to moments of interactions among these different actors as "environmental encounters", which comprise and engage with the physical, political, social and cultural environments of the Arctic. These encounters shape the temporal stabilisations of knowledge which enable the mammoth to live its post-extinct life. This article combines approaches from environmental history and anthropology, history of science and indigenous studies showing the social vitality of a "fossil object".

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