Zugl.: Mainz, Univ., Diss., 2003

The Central Asian Orogenic Belt (CAOB), the largest accretionary collage on the Earth, has a complicated and prolonged accretionary history which remains being highly debated. High-grade terranes were previously interpreted as Precambrian micro-continents which played a very important role during the evolution of the CAOB. However, some of their presumed old ages are challenged by recent high-resolution dating results which raise questions on their Precambrian origins. The Chinese Altai and Tseel Terrane in the SW CAOB, two typical high-grade terranes occupy vital structural positions, feature various lithological elements and exhibit complicated deformation-metamorphism patterns, making them key areas in the reconstructing of the evolution of central Asia. However, their origins are not firmly constrained. Paragneisses were considered as Precambrian basements, but yielded detrital zircon ages predominantly between 440 and 580 Ma. The associated granitic gneisses and amphibolite gave crystallization ages at 420-463 Ma. Geochemical and zircon Hf isotopic data of paragneisses support that their protoliths may represent significant erosion products of arc rocks that were developed in a subduction environment. This feature is similar with that of the associated low-grade volcanogenic schists which probably represent immature sediments in an active margin. Detrital zircons from the paragneisses and schists show similar age patterns, supporting derivation from similar provenance. Accordingly, our data reveal that these high-grade terranes do not represent Precambrian microcontinents. Moreover, the U-Pb age pattern for the detrital zircons, and some xenocrystic zircons from the associated granitoids, is comparable with the age patterns of the micro-continents and arc terranes in western Mongolia. The predominant zircon population of 440-580 Ma matches the widely distributed granitoids within the Neoproterozoic-early Paleozoic terranes in western Mongolia, while the minor Precambrian ages (>540 Ma) resemble those old rocks preserved in the Tuva-Mongolian (TM) block and its adjacent Neoproterozoic arc terranes. These features suggest that detrital and xenocrystic zircons more likely represent the detritus recycled from western Mongolia. Accordingly, the crustal growth of the SW CAOB in the early Paleozoic could be outlined by secular amalgamation of magmatic arcs around a Precambrian micro-continent. In addition, the TM-derived Precambrian zircons are further used to trace the origin of the TM block, which favors that the TM block was possibly rifted from the Indian block in the Neoproterozoic. Further efforts have been made to decipher the controversial tectono-metamorphic history. In the Chinese Altai, U-Pb dating on the metamorphic zircon portions yielded consistent ages of ~390 Ma. Temperature estimations using mineral-pair as well as Ti-in-zircon thermometers revealed high-temperature conditions up to ~720℃. Detailed investigations on the metamorphic rocks in the Tseel area revealed that middle-pressure metamorphic fabrics developed under progressive NNE-SSW convergent setting, possibly at 385-374 Ma. A later low-pressure/high-temperature metamorphic sequence developed during decompression, associated with high-level anatexis at 374-363 Ma. Collectively, our data support that the final amalgamation of North Mongolian Domain on its southern margin occurred at Middle-Late Devonian, and might be immediately followed by the subduction of an active oceanic ridge. / published_or_final_version / Earth Sciences / Doctoral / Doctor of Philosophy

abstract / Earth Sciences / Master / Master of Philosophy

In 1904, a Native religious movement, Ak Jang, formed in Gorny Altai in Southwestern Siberia. It strongly opposed itself to Shamanism, which was considered to be the core tradition of Altaians. The initial persecution of the movement by the Russian colonial administration did not stop its spread and development. It was widely practiced in Altai until 1930 when it was eradicated by the Soviet regime. <p>During the period when Ak Jang was still practiced, it was observed by a number of witnesses, some of whom were ethnographers while others were not. Those who investigated Ak Jang, produced a number of diverse and often contradictory interpretations of it. <p>From the 1930 until the post-Soviet period, Ak Jang was not studied due to an imposition of the Communist Party verdict regarding its (counterrevolutionary) character. In the 1980, the practice of Ak Jang has resumed. However, there is no agreement in academic publications regarding its nature and character. <p>In my research, I aimed at two objectives: the analysis and clarification of certain misconceptions about the nature and character of Ak Jang, and the formulation of a view, according to which Ak Jang is the manifestation of the continuity between the old religious and cultural tradition of Turks and Mongols and the modern tradition of Altaians and their cultural siblings the heirs of the ancient Turkic-Mongolian culture.

In 1904, a Native religious movement, Ak Jang, formed in Gorny Altai in Southwestern Siberia. It strongly opposed itself to Shamanism, which was considered to be the core tradition of Altaians. The initial persecution of the movement by the Russian colonial administration did not stop its spread and development. It was widely practiced in Altai until 1930 when it was eradicated by the Soviet regime. <p>During the period when Ak Jang was still practiced, it was observed by a number of witnesses, some of whom were ethnographers while others were not. Those who investigated Ak Jang, produced a number of diverse and often contradictory interpretations of it. <p>From the 1930 until the post-Soviet period, Ak Jang was not studied due to an imposition of the Communist Party verdict regarding its (counterrevolutionary) character. In the 1980, the practice of Ak Jang has resumed. However, there is no agreement in academic publications regarding its nature and character. <p>In my research, I aimed at two objectives: the analysis and clarification of certain misconceptions about the nature and character of Ak Jang, and the formulation of a view, according to which Ak Jang is the manifestation of the continuity between the old religious and cultural tradition of Turks and Mongols and the modern tradition of Altaians and their cultural siblings the heirs of the ancient Turkic-Mongolian culture.

published_or_final_version / Earth Sciences / Doctoral / Doctor of Philosophy

In 1904, a Native religious movement, Ak Jang, formed in Gorny Altai in Southwestern Siberia. It strongly opposed itself to Shamanism, which was considered to be the “core” tradition of Altaians. The initial persecution of the movement by the Russian colonial administration did not stop its spread and development. It was widely practiced in Altai until 1930 when it was eradicated by the Soviet regime. During the period when Ak Jang was still practiced, it was observed by a number of witnesses, some of whom were ethnographers while others were not. Those who investigated Ak Jang, produced a number of diverse and often contradictory interpretations of it. From the 1930 until the post-Soviet period, Ak Jang was not studied due to an imposition of the Communist Party “verdict” regarding its (counterrevolutionary) character. In the 1980, the practice of Ak Jang has resumed. However, there is no agreement in academic publications regarding its nature and character. In my research, I aimed at two objectives: the analysis and clarification of certain misconceptions about the nature and character of Ak Jang, and the formulation of a view, according to which Ak Jang is the manifestation of the continuity between the old religious and cultural tradition of Turks and Mongols and the modern tradition of Altaians and their cultural “siblings” – the heirs of the ancient Turkic-Mongolian culture.

published_or_final_version / Earth Sciences / Doctoral / Doctor of Philosophy

In this thesis I dealt with the creation of habitat model of Isabelline Wheatear and Northern Wheatear in the south of Altaj. A wheatear is one of the species which is on the decrease and isn't protected in any special way. That's why I put forward a proposal for a model of suitable habitat and a way how to protect it.

This thesis presents a holistic study of connections in the Altai Mountains of the eastern Eurasian Steppe, as shown by rock-art. Currently divided by four countries, pecked images (petroglyphs) and painted images from the 2^nd-1^st millennium BCE have been subjected to very separate research traditions, exacerbated by language barriers. This thesis focusses on the entire Altai Mountain range as a study area, integrating research published in Chinese and Russian, with supplementary literature in Kazakh and Mongolian consulted. To demonstrate the potential for connectivity and, consequently, movement, a map of accessibility was generated, showing that there are various optimal routes for movement throughout the Altai. The locations of rock-art sites relative to these routes indicate that movement was a key feature contributing to the creation of rock-art. Examining topographic features in the vicinity of rock-art sites of three regions (Mongolia, Russia, PRC) highlighted an association between watercourses and sites, whilst studying the micro-landscape within panels found that the creators of rock-art were not representing the tangible spatial relationship of figures to the landscape. More broadly, similarities between motifs at rock-art sites, as well as on portable art, demonstrate that the people making them, regardless of whether they were aware of it or not, were part of a wider understanding of how to depict subjects. Evidence of this understanding can be found even in regions with very different cultural backgrounds to the Steppe, such as the Chinese Central Plains, demonstrating that groups outside of the Steppe were aware of and using this way of representing. By combining analysis of motifs with that of the landscape, this thesis demonstrates that rock-art as a practice was inherently linked with to the landscape, whereas content and style are more indicative of a wide-ranging belief system amongst Steppe pastoralists, which was expressed aesthetically.