Epifisiodesis patológicas

Objetivo: Análisis retrospectivo de los casos de epifisiodesis patológicas diagnosticados en nuestro centro en el periodo desde enero de 1996 a diciembre de 2006. Material y métodos: El análisis se basa en determinar la distribución de los casos según la etiología, identificar el tipo de puente fisario siguiendo la clasificación de Ogden y considerar la actitud terapéutica en función de la deformidad. Resultados: Presentamos 61 casos de epifisiodesis patológicas, según la etiología: postraumática:16, infecciosa 24, congénita 8, iatrogénica 4, tumoral 5, otras causas 4. Según la localización de la lesión, fémur distal 15, fémur proximal 5, tibia proximal 14, tibia distal 12, calcáneo 1, falange pie 1, metatarsiano 1; húmero proximal 2; húmero distal 1; radio distal 3, cúbito distal 1, metacarpianos 3, falange de la mano 2. El tratamiento realizado fue distracción ósea, 15%, epifisiodesis, 8%; osteotomía correctora 23%; distracción fisaria 18%; desepifisiodesis 3% y 33% de los casos actitud expectante. Conclusiones: No debemos infravalorar esta lesión. La etiología es muy variada y el método de estudio se basa primero en la radiografía simple y como método auxiliar, la resonancia nuclear magnética, y por último, que existen múltiples alternativas terapéuticas, en función de la edad y la magnitud de la lesión.Purpose: Retrospective study of the pathologycal epiphysiodesis cases in our centre between January 1996 and December 2006. Materials and method: This analysis is based on determine the cases distribution according to etiology, to identify the physeal brigde kind according to Ogden´classification and to consider the treatment depending on the deformity. Results: We present 61 pathologycal epiphysiodesis cases; according to etiology posttraumatic16, infectious 24, congenital 8, iatrogenic 4, tumoral 5, other causes 4. According to lesion localitation: distal femur 15, proximal femur 5, proximal tibia 14, distal tibia 12, calcaneous 1, foot phalanx 1, metatarsal 1, proximal humerus 2, distal humerus 1, distal radius 3, distal ulna 1, metacarpal 3, hand phalanx 2. The treatment was osseous distraction 15%, epiphysiodesis 8%, correct osteotomy 23%, physeal distraction 18%, desepiphysiodesis 3% and expectant attitude on the rest of cases (33%). Conclusions: This lesion don´t underestimate. The etiology es very varied and the first study method is the simple radiography and RMN is the auxiliary method, and finally, there are a lot of therapeutic alternatives, according to the age and the dimension of the lesion

Roman or gaulic: orientation as a footprint of cultural identity?

The towns of Aventicum (Avenches, Switzerland) and Augusta Raurica (Augst, Switzerland) were the main Roman towns of the Civitas Helvetiorum in the province of Gallia Belgica (and later shifted to Germania Superior). Both were probably founded ex–nihilo, the first at the time of Claudius (mid first century AD), the second by Caius Munatius Plancus around 44 BC and was refounded soon after the 15 BC . The layout of both towns conforms to all Roman standards with an urban grid in orthogonal shape and with several public buildings to hail the splendor of Roman society. Also the orientation of such grid seems to conform to most Roman standards. The archaeoastronomical study of both towns is contextualised following two paths. Firstly, we consider the orientation of the layout of some other regional Roman foundations as Vesontio (Besançon, France), Iulia Equestris (Nyon, Switzerland), Forum Claudii (Martigny, Switzerland), and Vindonissa (Windisch, Switzerland). Secondly, we realize that the sacred areas (including temples, sanctuaries and often theaters) of this two towns seem to break the general layout in both of them: these appear to bear orientations skewed several degrees with respect to the general grid. In both cases a Roman theater seems to feature some kind of relation with the temple as in other areas in the Roman Empire. Notably, the orientation of these temples share similarities to other sacred precincts in the region possibly built prior to the Roman conquest. This duality in orientations, with a grid with an orientation different to that of some of the main public buildings may be a witness to a period when a compromise, negotiation, or resistance either implicit or explicit, took place between conquered and conquerors. Interestingly, similar cases have recently been reported in the Roman towns of Augusta Treverorum (present day Trier, Germany) or Augustodum (modern day Autun, France)S

From hagiography to celtic cosmology: archaeoastronomy and christian landscape in ourense (nw spain)

The cult of Santa Mariña is very popular in the region of Galicia, in northwest Spain. According to tradition, she was born and martyred in two sites at the heart of the modern-day province of Ourense: she was born and grew up around the lagoon of Antela, and was martyred in the parish of Santa Mariña de Augas Santas, where she performed miracles and where her tomb is still preserved. Both places are located in the territory of the Limici, a pre-Roman Celtic tribe, and contain a remarkable amount of archaeological material from the Iron Age and Roman times. An archaeoastronomical study has revealed that the most important archaeological sites have a number of significant solar and lunar relationships attributable to the Celtic tradition (lunistices, Celtic mid-season festivals, the cosmos divided into three levels). Christianity preserved these structures through the feast dates of the saints worshipped in different parishes and other places, and their arrangement in different local landscapes. Episodes of Mariña‟s life and her places of worship are important because they coincide with significant points in the astronomical alignments that have been detected. Hydatius of Chaves (c. 400-469) a Limici scholar, bishop and author of a Chronicle, is considered responsible for introducing the cult of Santa Mariña, and as the driving force behind the Christianization of a landscape/ skyscape that was previously defined by a Celtic worldviewS

The Rock sanctuary of Baroña Hill Fort as an exchanger, interface and cross-roads among the world layers of celtic cosmology

The small Iron-Age hillfort of Baroña (Porto do Son, A Coruña, Galicia, Spain) was inhabited during the last centuries BC and is in a singularly hostile environment on a small peninsula facing the Atlantic Ocean at the western end of the Muros-Noia estuary. The habitat is composed by a mere twenty houses defended by a stunning complex of three lines of massive walls. A large rocky acropolis with faint but clear signs of human activity hangs over the habitat. The study of the acropolis reveals the possibility that they include awareness of the surrounding landscape and relevant moments of the solar cycle. A monumental stairway adjacent to the acropolis leads towards the cliff overlooking the sea and seems aligned with the winter solstice sunset happening on the ocean beyond. Over the acropolis, the rock that dominates the area presents carved basins and slender petroglyphs related with winter and summer solstice sunrises while the eastern horizon is dominated by Mount Enxa that signals 1st May sunrise as seen from the acropolis. Finally, summer solstice sunrise seen from the acropolis coincides with a little hill some 2.5 kilometer away on which slope a panel with petroglyphs presents the only carved representation of the sun known in Galicia and the panel itself is related to some astral calendric relations. We argue that the hillfort‟s location seems to be a special place chosen to be a cross-road between the sky, the land, and the sea, i.e. the three elements constituting the Cosmos according to the Celtic tradition and shared by other Indo-European traditionsS

Arqueoastronomía, antropología y paisaje

En el presente artículo intentaremos mostrar la profunda conexión que existe entre las arqueologías del espacio y la arqueoastronomía. Para que esta conexión no se limite a una declaración de intenciones es preciso mostrar los fundamentos y posibilidades de ambas perspectivas disciplinares y metodológicas teniendo en cuenta, sobre todo, que ambas son diversas en sus respectivas trayectorias. En este contexto se plantea que la antropología histórica puede ser útil como orientación disciplinar capaz de matizar el peso creciente de tecnologías analíticas complejas (como puede ser el énfasis en el uso de modelos celestes en arqueoastronomía), que marca el riesgo de la construcción de un ámbito de conocimiento autoreferenciado, que no aporte gran cosa a la caracterización de las formas culturales del pasado. De este modo se mostrará cómo las diversas orientaciones disciplinares deben entenderse siempre como destinadas a comprender cada vez mejor aspectos de la vida de las sociedades pretéritas que, de otra manera, permanecerían incógnitos.An essay is made to emphasize the deep relationships connecting archaeoastronomy and landscape archaeology. To assert these connections it is essential to go beyond mere verbal statements, demonstrating the foundations and possibilities of both approaches, bearing in mind that they are clearly distinct in their historical trajectories. In this context, it is suggested that historical anthropology can be useful as a disciplinary guide in order to compensate the growing influence of complex technicalities, such as the use of astronomic models in archaeoastronomy that risk to get only auto-referential knowledge without much connections with past cultural forms. Our final aim is to characterize these disciplinary approaches as a means to an increasingly better understanding of life aspects in ancient societies that otherwise would remain unknown

Landscape construction and time reckoning in Iron Age Celtic Iberia

In this paper, we report on three areas of the Iberian Peninsula that were occupied at least during the Iron Age and the early stages of Romanisation, where observations of astronomical phenomena in the landscape, rock carvings, and Latin inscriptions point to a particular method of time reckoning. All of these sites have previously been connected with the Celtic culture. The knowledge of the natural world that Classical sources assigned to these peoples need not have been reflected in a monolithic calendrical system used by all Celtic communities on the Continent. In fact, such a ‘Celtic calendar’ may have had different expressions in different areas, expressed in different ways, although sharing some common characteristics such as the particual use of the lunar and solar cycles.V članku poročamo o treh območjih na Iberskem polotoku, ki so bila poseljena vsaj od železne dobe in začetka romanizacije, kjer smo na podlagi opazovanj astronomskih fenomenov v pokrajini, na podlagi skalnih rezbarij in latinskih napisov prepoznali posebno metodo merjenja časa. Vsa predstavljena najdišča so bila doslej povezana s keltsko kulturo. Znanje o naravi in svetu, ki so ga klasični viri pripisali Keltom, se ni nujno odražalo v monolitskem koledarskem sistemu, ki so ga uporabljale vse keltske skupnosti na celini. Takšen ‘keltski koledar’ se je lahko v različnih območjih izražal na drugačne načine, vendar je pri tem ohranil nekatere skupne značilnosti, kot je npr. posebna uporaba Luninih in Sončevih ciklov

On the orientation of two roman towns in the rhine area

The aim of the present paper is to extend the archeoastronomical study sample on the orientation of Roman cities to the analysis of a number of cases in the Rhine area. The starting point is a study of the orientation of Augusta Treverorum (present day Trier; Goethert, 2003). Goethert assumed that the orientation of the decumanus maximus was towards sunrise at the autumn equinox, on September 23rd as the dies natalis of the city. This event would deliberately coincide with the anniversary of the birth of Augustus, and would have determined the establishment and orientation of the new urban layout. However, our in situ measurements of the orientation of the urban network at several sites of the Roman town rule out this hypothesis. We find an orientation that is more in line with those documented for other Roman cities and camps elsewhere in the Roman provinces (González-García et al., 2014; Rodríguez-Antón et al., 2016). Moreover, measurements made in the Lenus Mars temple indicate a recurrent phenomenon of cultural hybridization. Here the temple, located outside the city walls on the west bank of the river Moselle, combines a possibly Celtic orientation with Roman symbolic beliefs. In reality, the alleged orientation towards the dies natalis of Augustus is verified for Cologne. There are a number of circumstances that make this choice logical for a city that was initially planned as the capital of the Augustan province of Germania and the seat of an ara of imperial worshipS

The orientation of lugdunum conuenarum and the celtic feasts marking the start of the seasons in ancient gaul

There is a long-lasting debate, started in the nineteenth century by d‟Arbois de Jubainville and Jullian, among others, regarding the pan-Celtic nature of the mid-season (or rather, start of season) feasts known from the Mediaeval Ireland (set on 1st November, February, May and August). D‟Arbois indicated that one of these feasts coincided with the festival celebrated during Roman times at Lugdunum (Lyon) on August 1st from 12 BC onwards. We recently verified that the orientation of the earlier parts of this Roman colony were laid out facing the sunrise on this date since its foundation in 43 BC, prior to any possible link with Augustus. This fact prompted us to investigate the orientation of other Roman cities in Gaul, particularly those named Lugdunum which still contain Roman buildings capable of being measured. The most complex of these is Lugdunum Conuerarum (present-day Saint-Bertrand-de-Comminges). With a Celtic name and mixed Aquitaine-Latin culture, it is oriented towards the sunrise on February 1st. Other cities in Gaul and Hispania have also been considered, which have similar orientations. We therefore verify the pan-Celtic character of the mid-season feasts. Finally, we present the hypothesis that the conversion of these feasts from a luni-solar calendar to the solar Julian calendar took place in the centre of Gaul at some time between the reigns of Caesar and Augustus. At a later stage, this model would be exported by early Christianity into Ireland, then serving as an interpretative inspiration for scholars such as d‟Arbois de Jubainville and othersS

Calendrical Deer, Time-Reckoning and landscape in Iron-Age North-West Spain

The volumen title is ASTRONOMY AND COSMOLOGY IN FOLK TRADITIONS AND CULTURAL HERITAGE Edited by Jonas Vaigkunas. Archaeologia Baltica volume 10 was prepared by Klaipėda University Institute of Baltic Sea Region History and Archaeology and Museum of Molėtai district. Published with a grant from the Ministry of Education and Science of The Republic of Lithuania.[EN]The relationship between petroglyphs and archaeoastronomy has been treated in several ways in the past. In the present study we examine a particular motif found among the rock carvings in the north-west of the Iberian Peninsula: a large deer with over-sized horns and an unnatural number of tips on each horn. A multidisciplinary approach combining landscape archaeology, comparative history of religions, and archaeoastronomy suggests a coherent interpretation of the motif. It reveals a unique amalgamation of calendrical motives, landscape relationships and lunisolar events. It may also be significant in relation to the Celtic world-view and its artistic manifestation, and to the relationship between time and landscape.This work is partially financed under the framework of projects P310793 `Arqueoastronomia' of the Instituto de Astrofísica de Canarias, AYA2004-01010 `Orientatio ad Sidera' of the Spanish Ministry of Education and Science, and project PGIDITO6PXIB236147PR `Arqueología e relixión no noroeste peninsular' of the Xunta de Galicia.Peer reviewe

De Bibracte à Augustodunum : observations archéoastronomiques (table)

La colonie romaine de Lugdunum a été orientée vers le 1er août dès sa fondation en 43 av. n. è., 31 ans avant l’inauguration de l’autel des Trois Gaules, dont les fêtes étaient célébrées le même jour. Cet article suit les traces de C. Iulius Vercondaridubnus, le premier prêtre du culte pan-gaulois de Lugdunum pour voir si dans le contexte historique du transfert de la capitale des Éduens de Bibracte à Augustodunum sous le règne d’Auguste, des situations comparables peuvent être détectées. La mesure d’orientation des espaces publics des deux villes visibles aujourd’hui permet de déceler deux types de situations : à Bibracte, les orientations archéoastronomiques des bâtiments correspondent à des dates importantes du calendrier religieux celtique ; à Augustodunum le plan de ville est déterminé par une orientation solsticiale (commune dans les fondations romaines). Par contre on constate la même orientation du temple dit de Janus avec des structures à fonction religieuse de Bibracte (comme signe de continuité d’une ville à l’autre). Ces résultats justifient la poursuite de ce type de recherche sur des sites comparables.The roman colony of Lugdunum was oriented towards August the 1st since its foundation 43 BC, 31 years before the inauguration of the altar of the Three Gauls, whose feast was celebrated the same day. The present article follows the footsteps of C. Iulius Vercondaridubnus, the first priest of the cult of Lugdunum to see if the historical context of the transfer of the capital of the Aedui from Bibracte to Augustodunum during the reign of Augustus shows comparable situations. We measured the orientation of public spaces of both places visible today. We have detected different situations (buildings and spaces oriented towards mid season Celtic feasts at Bibracte, solstitial orientation at Augustodunum), and singular continuities between the temple of Janus in Augustodunum and some religious structures of Bibracte. These results justify the continuation of this type of research on comparable sites.Die römische Kolonie von Lugdunum wurde bei ihrer Gründung im Jahr 43 v. u. Z. am Datum des 1. August ausgerichtet, 31 Jahre vor der Einweihung des Heiligtums der tres Galliae, dessen Feierlichkeiten an eben diesem Tag begangen wurden. Dieser Artikel folgt den Spuren von C. Iulius Vercondaridubnus, dem ersten Priester des pan-gallischen Kultes von Lugdunum, um zu überprüfen, ob im historischen Kontext des Transfers des Hauptortes der Haeduer von Bibracte nach Augustodunum in der Regierungszeit Augustus‘ Ähnlichkeiten mit Lugdunum zu beobachten sind. Die heute erkennbare Orientierung der öffentlichen Räume der beiden Städte lässt zwei Typen von Situationen erkennen : in Bibracte folgt die Ausrichtung der Gebäude archäoastronomischen Orientierungen an bedeutenden Daten des keltischen religiösen Kalenders ; in Augustodunum ist der Stadtplan, wie alle römischen Gründungen, nach der Sonnenwende ausgerichtet. Der sog. Janustempel in Augustodunum und Strukturen mit religiöser Funktion in Bibracte besitzen dagegen die gleiche Orientierung (sie ist bezeichnend für die Kontinuität von einer Stadt zur anderen). Diese Ergebnisse rechtfertigen die Fortführung solcher Untersuchungen an vergleichbaren Fundstätten