Interpretacja stanowisk prahistorycznych Niaux i la Vache w Pirenejach jako „miejsc pamięci” i „krajobrazu pamięci”

This article is an attempt to interpret Niaux prehistoric sites (where rites and rock paintings were discovered) and La Vache (the place where the prehistoric people were camped) in the Pyrenees as “sites of memory” and “landscape of memory”. The article attempts to answer the question of whether cave positions that are the subject of the work can be interpreted and defined as “sites of memory” from a modern point of view, and whether the cave in Niaux could be a kind of “site of memory” for the prehistoric population. Additionally, whether the area within which these two caves are located can be considered as part of the “landscape of memory”.This article is an attempt to interpret Niaux prehistoric sites (where rites and rock paintings were discovered) and La Vache (the place where the prehistoric people were camped) in the Pyrenees as “sites of memory” and “landscape of memory”. The article attempts to answer the question of whether cave positions that are the subject of the work can be interpreted and defined as “sites of memory” from a modern point of view, and whether the cave in Niaux could be a kind of “site of memory” for the prehistoric population. Additionally, whether the area within which these two caves are located can be considered as part of the “landscape of memory”

Czy istnieją nowe możliwości zrozumienia składanek krzemiennych przy wykorzystaniu analizy czasowo-przestrzennej? Propozycja nowej metody

Refitting of flint materials is in recent times a standard method of dealing with flint materials. Among the archaeologists, however, there is a feeling of insufficiency and disproportion between the time needed for conjoining the blocks and the scientific effects coming out of them. Above all, there is at present no method for comparing different effects with other conjoined blocks. Regardless it comes from one archaeological site or whether are from different ages or territorially distant from each other. The paper presents a proposition of a new method for the analysis of flint refittings. The idea of research is to determine the relationships between the various detached pieces. The results are presented in a graph which we can further analyze and compare with others. The process itself is similar to the simplification of functions invented by Newton and Gauss, which is why the name of the method: refitting calculus.Refitting of flint materials is in recent times a standard method of dealing with flint materials. Among the archaeologists, however, there is a feeling of insufficiency and disproportion between the time needed for conjoining the blocks and the scientific effects coming out of them. Above all, there is at present no method for comparing different effects with other conjoined blocks. Regardless it comes from one archaeological site or whether are from different ages or territorially distant from each other. The paper presents a proposition of a new method for the analysis of flint refittings. The idea of research is to determine the relationships between the various detached pieces. The results are presented in a graph which we can further analyze and compare with others. The process itself is similar to the simplification of functions invented by Newton and Gauss, which is why the name of the method: refitting calculus

Symbolizm i funkcja Okna Pojawień w okresie amarneńskim

During the reign of the Amarna spouses, giving gold necklaces to royal officials took place (almost always) from the so-called Window of Appearance. From them, Akhenaten and Nefertiti, often with princesses, honoured deserved and devoted dignitaries. The popularity of the Window of Appearance closely relates to the introduction of a new religious system introduced by Akhenaten and Nefertiti. According to the new religion, Akhenaten and Nefertiti were a pair of divine twins like Shu and Tefnut, who in the Heliopolitan theology, were the children of the god Atum – replaced by Aten in Amarna. The royal couple prayed to the main solar god, while their subjects prayed to the king and queen. Since Akhenaten performed the role of a priest through whom ordinary people could pray to the god, it was necessary to createa construction that would allow the king to meet with his subjects publicly. The Window of Appearance was such architectural innovation. It was crucial because the king was an intermediator between the people and the only right sun god, Aten. The Windows of Appearance were probably located in various places in Akhetaten, including the Great Palace, the King’s House, the North Palace, the Small Aten Temple and in the temples of the Sunshades of Re in the Kom el-Nana and Maru-Aten. The characteristic shape of the Window of Appearance often appears in the architecture and the art of the Amarna Period. The structure resembles the Axt hieroglyph, which is the morning sun rising between two hills. This symbol is a part of the name of the new capital Axt-itn – The Horizon of Aten.During the reign of the Amarna spouses, giving gold necklaces to royal officials took place (almost always) from the so-called Window of Appearance. From them, Akhenaten and Nefertiti, often with princesses, honoured deserved and devoted dignitaries. The popularity of the Window of Appearance closely relates to the introduction of a new religious system introduced by Akhenaten and Nefertiti. According to the new religion, Akhenaten and Nefertiti were a pair of divine twins like Shu and Tefnut, who in the Heliopolitan theology, were the children of the god Atum – replaced by Aten in Amarna. The royal couple prayed to the main solar god, while their subjects prayed to the king and queen. Since Akhenaten performed the role of a priest through whom ordinary people could pray to the god, it was necessary to createa construction that would allow the king to meet with his subjects publicly. The Window of Appearance was such architectural innovation. It was crucial because the king was an intermediator between the people and the only right sun god, Aten. The Windows of Appearance were probably located in various places in Akhetaten, including the Great Palace, the King’s House, the North Palace, the Small Aten Temple and in the temples of the Sunshades of Re in the Kom el-Nana and Maru-Aten. The characteristic shape of the Window of Appearance often appears in the architecture and the art of the Amarna Period. The structure resembles the Axt hieroglyph, which is the morning sun rising between two hills. This symbol is a part of the name of the new capital Axt-itn – The Horizon of Aten

Pamięci Profesora Tadeusza Makiewicza

Pamięci Profesora Tadeusza MakiewiczaPamięci Profesora Tadeusza Makiewicz

Endokanibalizm – rytualny posiłek jako element kultu przodków

This article presents the hypothesis concerning the practicing of ritual eating of dead bodies of family members by people of Wielbark culture in Wielkopolska (Greater Poland) in the Roman Period. Such practices are called as endocannibalism and this custom is connected very closely with ancestors’ worship. It is an expression of love to a dead family member and an attempt of assimilating his best features. Such a possibility is suggested by archaeological discoveries made at Wielbark culture cemeteries in Wielkopolska (Greater Poland). Endocannibalism was noticed in the past, but is also recorded in modern times.This article presents the hypothesis concerning the practicing of ritual eating of dead bodies of family members by people of Wielbark culture in Wielkopolska (Greater Poland) in the Roman Period. Such practices are called as endocannibalism and this custom is connected very closely with ancestors’ worship. It is an expression of love to a dead family member and an attempt of assimilating his best features. Such a possibility is suggested by archaeological discoveries made at Wielbark culture cemeteries in Wielkopolska (Greater Poland). Endocannibalism was noticed in the past, but is also recorded in modern times

Studia nad domieszką mineralną w ceramice naczyniowej kultury amfor kulistych z terenu Kujaw

This article relates to the question, „what exactly is a mineral admixture in Globular Amphora Culture?”. My studies prove that only the granites fulfill the criteria. I designed the experiment. One of the goals was to examine which stone is the easiest to process. It was a rapakivi granite. Its minerals are pink or grey after processing. The admixture found in GAC ceramics has the same color and the same size of minerals. There was another type of admixture which was not recognizable.This article relates to the question, „what exactly is a mineral admixture in Globular Amphora Culture?”. My studies prove that only the granites fulfill the criteria. I designed the experiment. One of the goals was to examine which stone is the easiest to process. It was a rapakivi granite. Its minerals are pink or grey after processing. The admixture found in GAC ceramics has the same color and the same size of minerals. There was another type of admixture which was not recognizable

Materiały ze zniszczonych grobów kultury iwieńskiej z terenu Kujaw i Pałuk

The article presents archive pottery from the Regional Museum in Bydgoszcz coming from destroyed burials of the Iwno culture. On the basis of typological and chronological analysis, and in one case by using radiocarbon dates, as well as numerous analogies especially from the Polish lowlands, three beakers studied here were attributed to particular phases of formal periodization of this culture development. A beaker from an unknown site near Żnin is dated to phase I in the development of the Iwno culture (ca. 2400-2250 BC) while two vessels from Mycielewo, site 1, and Tarkowo to phase II (ca. 2250-2000 BC).The article presents archive pottery from the Regional Museum in Bydgoszcz coming from destroyed burials of the Iwno culture. On the basis of typological and chronological analysis, and in one case by using radiocarbon dates, as well as numerous analogies especially from the Polish lowlands, three beakers studied here were attributed to particular phases of formal periodization of this culture development. A beaker from an unknown site near Żnin is dated to phase I in the development of the Iwno culture (ca. 2400-2250 BC) while two vessels from Mycielewo, site 1, and Tarkowo to phase II (ca. 2250-2000 BC)