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Découverte en 2013, dans le Dhofar-province méridionale du sultanat d'Oman-la grotte de Natif 2 est actuellement l'unique témoin de communautés maritimes du Paléolithique final, en péninsule Arabique. La fouille d'une partie du porche révèle une importante activité humaine entre le début du IX e et le milieu du VIII e millénaire avant notre ère, notamment en termes de production halieutique, d'écologie ou de technologie lithique. Ainsi la pêche pratiquée dans des eaux peu profondes et à quelques centaines de mètres de la grotte, s'oriente vers de petites espèces pélagiques (anchois et sardinelles), mais aussi d'un petit poisson-chat marin. En parallèle, la capture de raies et de squales (ces derniers pouvant dépasser plus de 2 m de long), est confirmée. Cet article présente les industries lithiques datées de la première moitié du VIII e millénaire avant notre ère (env. 7950-7600 cal. BCE). L'étude vise à caractériser les techniques et méthodes de débitage, afin de compléter nos faibles connaissances sur les technocomplexes dits « à pointe de Fasad ». L'analyse typologique et technologique de l'industrie lithique de Natif 2 montre une grande homogénéité dans l'en-semble de la stratigraphie. Les armatures de Fasad sont surtout très homogènes dans leurs principes techniques. La production de lamelles à profil longitudinal peu convexe-voire rectiligne-et à extrémité distale pointue constitue un objectif de débitage original, qui a, de facto, valeur de marqueur culturel. Les autres outils aménagés les plus caracté-ristiques se composent de troncatures obliques sur lames ou éclats, de perçoirs et d'éclats denticulés. Pour de tels outils assez courts, les méthodes de production observées sont très simples, avec une production intégrée de lames courtes, de lamelles épaisses et d'éclats non corticaux.
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Abstract This contribution aims to present the results of a brief survey conducted on some ports in the Dhofar region, along the southernmost coast of the Sultanate of Oman, dated to the medieval Islamic period. The research carried out by the University of Naples L’Orientale at the site of al-Balīd and more broadly in the Dhofar region aims not only to advance new study and research activities but also to reinterpret and analyze existing materials, with the goal of developing a more complete understanding of the region’s role during the Islamic era. During this time, the port of al-Balīd, along with Ṣuḥār and Qalhāt in the northern part of the country, was one of the key centres in the trade networks of the western Indian Ocean. However, there were several satellite ports involved in long- medium and short distance trade networks which may have played an important role in communications with the interior where the frankincense resin was collected. The paper will focus on two of these ports: Sūq al-Ḥāsik and Ḥāsik Qadīm.
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Abstract The article provides a brief overview of the Omani mosques that the Italian archaeologist P.M. Costa classified into two groups in the 1970s based on their floor plans, architectural features, and decorative elements: those from the northern inland regions and those situated along the Indian Ocean coast. A new mosque recently brought to light by the Italian Archaeological Mission to al-Balīd of the University of Naples L’Orientale belongs to this second group.
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Despite the success of artificial intelligence AI in the fields of computer science/calculations or in applied sciences in medicine and aeronotics, its application in the human sciences, particularly in the field of creation and historical research, has its limits. The article demonstrates that AI can in no way replace the work of historians and archaeologists to offer a reasoned history of an ancient civilization of a country, in this case the Sultanate of Oman.
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While archaeological data on the history of Oman continues to multiply for the Bronze and Iron Ages, historical data are to date insufficient to know the eventful history of Oman for the period from the 5th century BC to the 5th century AD. Historical inscriptions from ancient Yemen allow us to revise the partly mythical version transmitted by Arab and Omani tradition, particularly regarding the arrival of the Arabs in Oman.
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