One of the aspects of the relationship between rock art and shamanism, which has been supposed to be of a universal nature, inspired by trance experience, concerns the intentional integration of the images with rock. Rock surface therefore has been interpreted, in numerous shamanic rock-art contexts, as a veil beyond which the otherworld could be encountered. Such an idea was originally proposed in southern Africa, then within Upper Palaeolithic cave art and also other rock-art traditions in diverse parts of the world. This paper for the first time discusses the relevance of this observation from the perspective of unquestionable shamanic culture in Siberia. It shows that the idea of the otherworld to be found on the other side of the rock actually is a widespread motif of shamanic beliefs in Siberia, and that variants of this belief provide a new mode of insight into understanding the semantics of Siberian rock art. Siberian data therefore support previous hypotheses of the shamanic nature of associating rock images with rock surface.

The acoustics of the Lower Chuya River area rock art landscape are analyzed through both the exploration of its acoustic properties and the ethnographic information gathered about the region. The results obtained in the acoustics tests undertaken in the area, in particular at the rock art sites of Kalbak-Tash I, Kalbak-Tash II, and Adyr-Kan, are examined. They indicate that the perceived loudness resulting from a natural amplification of sound (strength parameter) and music and speech clarity may have been some of the reasons behind the selection of these locations for rock art production. The ethnographic sources related to the Altai and other Siberian areas are then reviewed as a way of providing an ontological framework for the study of Altaian sonic concepts and behaviors in nature. As the sources indicate, at least for the historical period and presumably earlier, in the prehistoric period, all existing beings are entangled by sound, and they mimic each other in endless ways. We argue that these sites were selected in a non-linear relational ontological framework. It is suggested that the multidisciplinary perspective combining archaeology, physical acoustics, and ethnography has considerable potential for providing a new, richer understanding of rock art landscapes.

Detailed documentation of thousands of petroglyphs and recent excavations conducted at the site of Toro Muerto in Peru reveal new information about the symbolic spatial organisation and ritual functions of the largest pre-Columbian rock art complex.

This chapter discusses the rock art traditions of Northern, Central, and Western Asia, first providing an overview of the chronological-cultural context of much of the known rock art in Northern and Central Asia before describing the main geographical concentrations of rock paintings and petroglyphs in the area. In particular, it examines the dilemmas with regards to ascertaining the age of ‘Stone Age’ rock art, along with the presence of chariots in rock art as an iconographic determinant of the Bronze Age. It also considers the association of the Bronze Age with the expansion of Indo-Iranians, expansion of Buddhism through Central Asia as reflected in the rock art, relation of Siberian rock art to shamanism, and major rock art regions of Northern and Central Asia. It concludes by assessing the rock art of Western Asia and how the advent of Islam in mid–seventh century ad changed Arabian traditions of rock art.

In this article, the potential of archaeoacoustics for understanding past communities is discussed by looking at a range of acoustic parameters. Our case study is the Urkosh rock art area in the Ongudai district, Republic of Altai (Russia). The rock art of this area dates possibly from the Upper Palaeolithic and definitely from the Early Bronze Age (second half of the third millennium BCE). There are important periods in the Early Iron Age (first half of the first millennium BCE) and the medieval era, after which there are later additions up to the present day. Major and minor sites were tested, as well as some with no art. The results obtained from the tests conducted using the impulse response method indicate high values for sound clarity not only in the rock art sites but also in at least one nearby panel without rock art. Although these results cannot explain why rock art was produced precisely in specific locations, they objectively describe the acoustic conditions under which particular intangible cultural practices were probably organised in them. In particular we focus on storytelling and music, cultural practices for which there is a wealth of information in the ethnographic sources written about the area.

This article focuses on how shamanism and animism, two important features of Altaic ontology, can be expressed in art. This is discussed by exploring the art of Sergei Dykov, a contemporary Altaic (south Siberian) visual artist, whose art is part of a wider trend in modern Siberian art of rediscovering the conceptual potentials of indigenous Siberian values. Dykov is one of those artists whose fascination with Siberian culture is not limited to formal inspirations but who also seeks how to express these indigenous values in contemporary art forms. Drawing on Altaic folklore, its myths and beliefs, including shamanism, as well as ancient Siberian art forms, Dykov searches for a new visual language capable of expressing the Altaic perception of the world. For him, therefore, painting is significantly an intellectual project involving an attempt to understand the indigenous ontology of being in the world. The key concepts around which his art revolves are thus human-animal transformations, human and non-human beings’ relations, and the interconnectedness of the visible and nonvisible. The study was based on an analysis of a sample of his unpublished artworks.