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1

Kenozoiczne skały piroklastyczne okolic Jawora

100%

Szumowska M.

Zeszyty Naukowe Państwowej Wyższej Szkoły Zawodowej im. Witelona w Legnicy

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2016

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issue 3(20)

PL

Kenozoiczny wulkanizm na Dolnym Śląsku od kilkudziesięciu milionów lat jest stałym elementem krajobrazu. Obecnie możemy podziwiać relikty aktywności wulkanicznej, które jako elementy przyrody nieożywionej tworzą znaną dolnośląską „Krainę Wygasłych Wulkanów”. Wystąpienia bazaltów należące do pola wulkanicznego Legnica– Złotoryja – Jawor zbudowane są z litych skał bazaltowych, które miejscami przewarstwione są skałami piroklastycznymi, do tej pory szerzej nie opisywanymi w literaturze. Są one pomocne przy określaniu sposobu aktywności wulkanicznej, jaka zachodziła w badanym obszarze. W utworach tych rozpoznane zostały brekcje tufowe, aglutynaty, lapillity oraz tufy lapillowe, które pozwalają stwierdzić, że aktywność wulkaniczna była urozmaicona – od typu hawajskiego do typu Stromboli

EN

Cenozoic volcanism in the Lower Silesia is an inseparable part of the landscape of tens for millions years. Today, we can admire the relics of volcanic activity which are part of inanimate nature creating a well-known Land of Extinct Volcanoes in Lower Silesia. Basaltic outcrops of Legnica – Złotoryja – Jawor volcanic fields consist of lithic basaltic rocks which are interbanded of pyroclastic rocks not widely described so far in the literature. The pyroclastic rocks are the powerfull tool to determine the type of volcanic activity which occurred in the studied area.The autor has recognized tuff breccias, agglutinates, lapillistone and lapillitic tuffs which allow us to draw conclusions that basaltic volcanic activity at that time varied, ranging from Hawaiian to Strombolii type.

2

Kościoły Pokoju w Jaworze i Świdnicy (2001)

71%

SCHAAF U.

Ochrona Zabytków

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2017

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issue Dodatek Specjalny. Dziedzictwo w Polsce.

119-124

EN

The Churches of Peace built in the Silesian towns of Jawor (1654-1655) and Świdnica (1656-1657) in south-western Poland are the largest timber-framed Baroque religious buildings in Europe. They were both constructed following the Peace of Westphalia of 1648 which ended the Thirty Years’ War. In compliance with the conditions of that settlement, the temples were to be erected on a precisely specified area outside the city walls. Later, the building materials were limited to non-durable materials – wood and loam. The centuries-old tradition of timber framing found its reflection in the unparalleled scale, complexity, and durability of the Churches of Peace. Their sumptuous interior decoration, developed in the following decades, is a unique illustration of the coexistence of Baroque art and Lutheran theology, as well as a reflection of the social hierarchy of that time. Criteria: (iii), (iv), (vi) The question of the authenticity of the timberframe structure of the Churches of Peace in Jawor and Świdnica in the context of contemporary thinking about the definition of heritage authenticity The article is based on the author’s experience gained during his participation in conservation works at the Churches of Peace in Jawor and Świdnica since the early 1990s. Its fundamental objective is to draw attention to selected aspects of a range of issues connected with the recognition of broadly understood values of monuments, with special regard to the value of the authenticity of their construction. For a long time, the notion of authenticity in relation to conservation activities had mostly been associated with protecting the tangible substance of a monument. This was due to the belief that only the original substance could be the attribute of its value. In the course of time, the interpretation of authenticity was broadened considerably. Nowadays, the question of authenticity is settled not only on the basis of its material genuineness but also, for instance, in accordance with the ”Operational Guidelines for the Implementation of the World Heritage Convention”, its ‘form and design; materials and substance; use and function; traditions, techniques, and management systems; location and setting; language, and other forms of intangible heritage; spirit and feeling, and other internal and external factors’ too. Besides, numerous examples show that the values of a monument often ensue from the social, political, or cultural context in which they are discussed; therefore, they can be changeable. The history of the appreciation of the Churches of Peace in Jawor and Świdnica also provides such an example. Throughout the 20th century, the assessment of their historical value was changing depending on the current cultural context in spite of the fact that their authentic tangible substance remained virtually unchanged. For some – mostly Protestant – scholars, they were a symbol of their coreligionists’ struggle for religious freedom in the Silesian principalities ruled by Catholic Hapsburgs at the time when the churches were constructed (mid-17th century). For other – mostly Catholic – researchers, they were a symbol of tolerance towards his Protestant subjects on the part of the Catholic Habsburg Emperor. The latter interpretation of their historical value was also adopted as criterion III in the justification of the nomination of the Churches of Peace for inscription onthe UNESCO World Heritage List in 2001. Coming back to the issue of authenticity, it should be noted that the extensive research conducted in the Churches of Peace prior to the drawing up of the nomination for inscription on the List demonstrated the enormous significance of the preservation of their original material substance. In the case of both the churches, an analysis of the existing timber- frame structure afforded possibilities for a detailed reconstruction of the history of their erection, determination of the technical solutions applied in the different periods of the building process, and a theoretical reconstruction of their original architectural form and structure. It was precisely the results of the research that allowed the scholars to highlight some hitherto unknown values that were then defined in the above-mentioned nomination: ‘The Churches of Peace are outstanding, pioneering, and unique structures, the construction, spatial arrangement, and technology of which were later imitated only in a simplified and reduced form’, thus providing strong arguments for inscribing both the properties on the UNESCO World Heritage List on the basis of criterion IV. Both the above mentioned examples of the significance of historical interpretation and understanding of the construction of the Churches of Peace provide a confirmation of the historical changeability of value judgments. However, it seems that this observation does not reduce the importance of the need to preserve the genuine substance, for it was precisely the analysis of the authentic structure of these monuments that allowed their unique significance and values related to the construction solutions adopted to be highlighted. In this particular context, the primary aim of conservation works related to the timber-framing construction of both the churches was to protect and preserve the existing layers of their historic substance that testified to the richness of their architectural history, as well as to the periods of rise or stagnation of the parish and its church. Attempts were made to reach the goal thus defined not only by means of the proper conservation procedure, from extensive research and guidelines, through the conceptual design study, building project, and detailed design, up to the model works and their final implementation. This was also carried out through clearly defined priorities such as preserving the historical layers while repairing local damage; improving the integrity by supplementing any missing structural elements in the individual parts/structures of the properties; replication building materials and techniques that corresponded, to the maximum possible extent, to the original solutions; and renovating the finishing coats subject to natural and constant wear and tear. The social, political, or cultural transformations and the progress of science will for sure also lead to the formulation, in the future, of new research questions regarding the Churches of Peace; and historians, art historians and scholars from other fields will be searching for the answers both in the tangible, and intangible, sphere of their heritage. The results of their research will, perhaps, highlight and attribute to the properties some new and hitherto unrecognised values. However, it seems that the analysis, evaluation, and protection of the tangible substance of the monuments in his charge will remain the fundamental task of architectural monuments protection officer.

3

RATUSZ W JAWORZE

71%

Malzacher M.

Ochrona Zabytków

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2005

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issue 3

19-30

EN

Jawor, located in the Sudety Highlands on Nysa Szalona, received municipal rights probably already in 1242. In 1301-1346, it was the capital of the duchy of Jawor ruled by a local branch of the Piast dynasty. The first town hall was erected after 1372, when the office of the local wójt was bought up by the city council. The only remnant of the original Gothic construction to have survived up to this day is a town hall tower with stone architectural figural sculptures and an extensive ideological-artistic programme. The other part of the building was devastated during the great fire of 1895, followed by a thorough reconstruction. The municipal authorities announced a general competition for the construction of a new town hall. The ultimately accepted project was proposed by the German architect Hermann Guth. The conception of architectural shape was based upon a Low Countries Renaissance composition and stylistic conception proposed by Guth in another design (the town hall in Tarnowskie Góry). The feature decisive for the originality of the new town hall in Jawor was predominantly the decorative murals embellishing the outer elevations. The paintings constituted an opulent iconographic programme expressing contents associated with the history of the building and the town, which at the time lay within the frontiers of Prussia. The mural was executed by means of a new stereochrome technique: the use of mineral paint was to guarantee durability and to protect against harmful atmospheric factors. The murals did not survive up to this day, and after the second world war the conservation of the town hall plaster elevation entailed thorough cleaning, which resulted in the removal of the decorative murals. An analysis of the value of the damaged murals should take into consideration not only their artistic and historical merits but also the fact that they were an early example of the application of the silicate technique in decorating the elevation of an historical object.

4

Jawornica czy Jafornycia? O alternatywnym pochodzeniu nazwy oronimu z Beskidu Małego

50%

Płonka P.

Wadoviana. Przegląd historyczno-kulturalny

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2022

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issue 25

133-151

EN

In Poland many toponyms, in particular oronyms (names of mountains) is of volochian origin. One of the most frequent ethymologic roots in Poland is the name of sycamore three (Acer pseudoplatanus L.), namely derivatives of Polish “jawor”. Following prof. Janusz Rieger and his studies on Polish valachisms we try to question the common view that the oronym “Jawornica” near Andrychów comes from the name of the sycamore, instead trying to support the opinion that it may come from “Jafornycia” which is a derivate of Valachian “Jafar”/”Jafer” meaning the green, leafy stems of a popular forest shrublet of eatable berries (the blueberry). We support this view i.a. by comparing it to the ethymology of another oronym – “Leskowiec”, of a better documented history.

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2 Ochrona Zabytków

1 Wadoviana. Przegląd historyczno-kulturalny

1 Zeszyty Naukowe Państwowej Wyższej Szkoły Zawodowej im. Witelona w Legnicy

1 Malzacher M.

1 Płonka P.

1 SCHAAF U.

1 Szumowska M.

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1 2017

1 2016

1 2005

Kenozoiczne skały piroklastyczne okolic Jawora

Kościoły Pokoju w Jaworze i Świdnicy (2001)

RATUSZ W JAWORZE

Jawornica czy Jafornycia? O alternatywnym pochodzeniu nazwy oronimu z Beskidu Małego