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1

Wooden Tserkvas of the Carpathian Region in the UNESCO World Heritage List. Common Problems and Local Solutions

100%
Herych V.
Barometr Regionalny. Analizy i prognozy
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2013
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issue 4(34)
43-51
EN
This year we have managed to implement a joint international project aimed at including the best Carpathian wooden tserkvas of the Polish-Ukrainian borderland in the UNESCO World Heritage List. Each of the 16 objects has its own problems which are illustrated on the example of the Tserkva of the Holy Trinity. Its rich history, the urban context, the environment and the period of the building erection, its design and equipment, cultural and religious backgrounds are the basis of today’s work on the UNESCO object. Legal, state and local regulations create some opportunities for its preservation and best use. A very important element of the church maintenance is monitoring which should be provided by heritage protection authorities. All mentioned steps should provide, in particular, the popularization of the object, development of tourism and growth of the attractiveness of town or village. Each church can be a place of stimulating investment and development of the local economy, as well as basis for creating projects regionally significant.
PL
W tym roku udało się zrealizować wspólny międzynarodowy projekt: obiekty polsko-ukraińskiego pogranicza - drewniane cerkwie Karpat — wpisano na listę światowego dziedzictwa UNESCO. Każdy z wpisanych 16 obiektów posiada swoje problemy, które zostały zilustrowane na przykładzie cerkwi Świętej Trójcy w Żółkwi. Bogata historia cerkwi, kontekst miasta, otoczenia i czasu powstania budowli, jej konstrukcja i wyposażenie, tło kulturowe i wyznaniowe stanowią podstawę współczesnego postępowania z obiektem z listy UNESCO. Regulacje prawne, państwowe i lokalne, stwarzają możliwości dla zachowania i najlepszego wykorzystania obiektu. Bardzo ważnym elementem zarządzania jest monitoring, który ma być prowadzony przez organy ochrony dziedzictwa. Wszystkie wymienione działania mają pracować m.in. na popularyzację obiektu, rozwój turystyki i zwiększenie atrakcyjności miasta lub wsi. Każda cerkiew może zostać obiektem przyciągającym inwestycje i stymulującym rozwój lokalnej gospodarki, a także podstawą dla tworzenia regionalnych projektów.
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Zagrożenia i ochrona pradziejowych kopalń krzemienia pasiastego w „Krzemionkach” w perspektywie wpisu na Listę światowego dziedzictwa UNESCO

88%
Jedynak A.
Raport
|
2015
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vol. 10
263-283
EN
The 100th anniversary of discovery of “Krzemionki” complex of the prehistoric striped flint mines, which is thought to be the greatest prehistorical monument in Poland and one of the most important archaeological sites in Europe, will be celebrated in a few years. Along with that, the efforts began aimed at entering the mines on the UNESCO World Heritage List. For those reasons, the analysis of the past and present threats for the site, accompanied by the proposals of adequate conservation actions, is worth carrying out. It will make it possible to create a complex management plan, in which the tasks related to the protection of the archaeological and natural heritage will be adequately combined with the research activities and making the site available to the public.
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3D terrestrial laser scanning of El Fuerte de Samaipata

63%
Kościuk J., Ćmielewski B., Telesińska M., Kubicka A.
Architectus
|
2020
|
issue 2(62)
27-34
EN
This paper concerns El Fuerte de Samaipata – one of Bolivia’s most important monuments inscribed on the UNESCO World Heritage List. The study describes the hardware and software used in the project “Architectural examination and complex documentation of Samaipata (Fuerte de Samaipata/Bolivia) site from the World Heritage List”, as well as the workflow adopted for the terrestrial laser scanning (TLS) of the site. It also explains the important role that TLS played in the entire project.
PL
Artykuł dotyczy El Fuerte de Samaipata – jednego z najważniejszych zabytków Boliwii wpisanego na Listę Światowego Dziedzictwa UNESCO. Opisano aparaturę i oprogramowanie zastosowane w projekcie „Badania architektoniczne i kompleksowa dokumentacja stanowiska Samaipata (Fuerte de Samaipata/Boliwia) z Listy Światowego Dziedzictwa”, a także metodologię przyjętą dla naziemnego skanowania laserowego (TLS). Wyjaśniono również ważną rolę, jaką w całym projekcie odgrywa TLS.
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El Fuerte de Samaipata in the light of current research

63%
Ziółkowski M.
Architectus
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2020
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issue 2(62)
11-18
EN
Samaipata, or more precisely El Fuerte de Samaipata, is a pre-Hispanic archaeological site of approximately 40 ha located in Bolivia, on the eastern slopes of the Andes. Due to its artistic and historical importance, the site was inscribed on the UNESCO World Heritage List in 1998.The importance of El Fuerte de Samaipata and the history of the investigations of this emblematic place have been the subject of numerous works. This text summarises the main stages of the studies of the site, particularly of the rock, from the first information in Colonial sources of the 16thcentury to the most current research carried out by Bolivian and foreign scholars. Special emphasis is given to the documentation and preservation programs of the petroglyphs, which are deteriorating due to environmental and anthropic factors.
PL
Samaipata, a ściślej El Fuerte de Samaipata, to przedhiszpańskie stanowisko archeologiczne o powierzchni około 40 ha, położone w Boliwii na wschodnich zboczach Andów. W 1998 r. miejsce to ze względu na swoje znaczenie artystyczne i historyczne zostało wpisane na Listę Światowego Dziedzictwa UNESCO. Znaczenie El Fuerte de Samaipata i historia badań tego wyjątkowego zespołu były już przedmiotem licznych studiów. Ten tekst podsumowuje wyniki głównych etapów prac na tym stanowisku, zwłaszcza te dotyczące samej skały, od pierwszych informacji w źródłach kolonialnych z XVI w. poczynając, po najbardziej aktualne opracowania boliwijskich i zagranicznych badaczy. Szczególny nacisk kładzie się na dokumentację i programy ochrony petroglifów, których stan zachowania pogarsza się z powodu czynników środowiskowych i antropogenicznych.
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Samaipata project – aim of the research, methodology, and methods of documentation

63%
Kościuk J., Ziółkowski M., Ćmielewski B., Vidaurre D. U.
Architectus
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2020
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issue 2(62)
19-25
EN
The Samaipata project concerns one of Bolivia’s most important monuments – El Fuerte de Samaipata, a UNESCO World Heritage Site. This paper describes the origin of the project, the reasons behind starting it, and its main goals. In addition, the documentation, surveying and analytical methods used in the project are briefly described.
PL
Przedstawiany projekt Samaipata dotyczył jednego z najważniejszych zabytków Boliwii – El Fuerte de Samaipata, prekolumbijskiego stanowiska archeologicznego wpisanego na Listę Światowego Dziedzictwa UNESCO. W artykule opisano genezę projektu, powody podjęcia tematu oraz jego główne cele. Ponadto w skrócie opisano zastosowane w projekcie metody dokumentacyjno-pomiarowe i analityczne.
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Description and analysis of El Fuerte de Samaipata in the light of new research, and a proposal of the relative chronology of its main elements

63%
Kościuk J., Orefici G., Ziółkowski M., Kubicka A., Muñóz Risolazo R.
Architectus
|
2020
|
issue 2(62)
79-124
EN
The study describes the results of the documentation of El Fuerte de Samaipata, a pre-Hispanic archaeological site in Bolivia on the UNESCO World Heritage List. It summarizes the most recent observations of the carvings on the rock of Samaipata, which, due to progressing erosion, are slowly vanishing. Thanks to modern documentation technologies, laser scanning, structural light scanning, digital photogrammetry, and advanced digital analysis of images and 3D models of the site, all still visible traces of petroglyphs as well as “architectural” elements like terraces, platform, niches and seats have been documented and described.
PL
W pracy opisano wyniki projektu dokumentującego El Fuerte de Samaipata, prehiszpańskie stanowisko archeologiczne w Boliwii wpisane na Listę Światowego Dziedzictwa UNESCO. Artykuł podsumowuje najnowsze obserwacje dotyczące rytów naskalnych w Samaipata, które powoli zanikają z powodu postępującej erozji. Dzięki nowoczesnym technologiom dokumentacji, skanowaniu laserowemu, skanowaniu światłem strukturalnym, cyfrowej fotogrametrii oraz zaawansowanej cyfrowej analizie obrazów i modeli 3D terenu wszystkie nadal widoczne ślady petroglifów, a także elementów „architektury” takich jak tarasy, platformy, nisze i siedziska zostały udokumentowane i opisane.
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Jasina – cerkiew Strukowska z Listy UNESCO na tle innych świątyń huculskich

51%
Witkowski W.
Ochrona Zabytków
|
2015
|
issue 2
7-39
EN
In 2013, the tserkva dedicated to the Ascension, and traditionally called the Strukivska tserkva, in Yasinia, in the district of Rakhiv, in the Transcarpathian area, in the Hutsul Lands, was inscribed on the UNESCO World Heritage List, together with fifteen other wooden tserkvas in Polish and Ukrainian Carpathian region. Due to his long-lasting supervision over inventory measurements of the Hutsul folk architecture and wooden sacred architecture in the Hutsul Lands and in the Pokuttya region, the author makes a detailed presentation of this temple, which is known in Poland mainly in tourist and sightseeing circles, and compares it with other Hutsul tserkvas with similar plan characteristics. The article contains presentation of the history of this tserkva, which was built in 1824. Its traditional name is supposed to originate from the surname of a Hutsul shepherd, Ivan Struk, who probably founded it as a votive offering for a miraculous rescue of a flock of sheep in winter, which is a theme of a legend that is popular in this part of the Hutsul Lands. On the basis of the field studies that – among others – resulted in making measurement documentation by architecture students from the Lodz University of Technology, under the supervision of the author, there are discussed characteristics of the log construction, with consideration given to the use of squared timber, corners with dovetail joints and cut endings of logs, which is common among others in wooden sacred architecture in the Transcarpathian area, but more seldom in the Galician Hutsul Lands. The temple has no choir gallery over the vestibule for women, which is atypical in Hutsul tserkvas, yet here it is a result of very small sizes of the object. In the tserkva there has been preserved a valuable baroque iconostasis, unfortunately with icons that have been painted on the former paintings recently. A high artistic value is represented by a few other elements of the decor: single icons, processional crosses and banners. Another interesting element is a severe decoration of wooden construction arches at the junction of nave square and side arms, with the characteristic wooden volutes, which is unique for the Hutsul Lands but known for example in the Podhale region. It is one of the two tserkvas of the Hutsul type situated on the South of the Carpathian arch. Other wooden tserkvas in this area belong to totally different types of spatial forms, which are not related to the Hutsul Lands. Due to its plan and shape the one-dome Strukivska tserkva may be classified to the group of a dozen or so recognised wooden temples mainly from the Galician Hutsul Lands and the Pokuttya region that are based on a spatial pattern of a central building on the Greek cross plan, which is composed of five squares, with the middle one being bigger than the remaining ones. This group may comprise both elder (the end of the 18th c. – the beginning of the 19th c.) traditional one-dome Hutsul tserkvas, such as: Deliatyn (1785, extended in 1894, 1902, 1911- -1912), Velyka Kam’yanka (1794), Zelena, the district of Nadvirna (1796, later extended), Zhabye Slupeyka (about 1800, extended in 1850, does not exist), Dora (1823, extended in 1844), Lojeva (1835), Bili Oslavy (called the lower one, 1835), and fivedome objects from the 2nd half of the 19th c.: Tlumachyk (1852, does not exist), Knyazhdvir (1864, does not exist), and Havrylivka (1862, not examined by the author yet), and also the threedome tserkva in Hvizdets (1855), in which the side arms are narrower (rectangular, not square). Whereas, three temples from the parish of Mykulychyn, designed by professionals: Mykulychyn (1868, designed by the architect J. Czajkowski), Tatariv (1912, designed by the architect Franciszek Mączyński from Cracow, polychromes made by the painter Karol Maszkowski, also from Cracow) and Polyanytsya Popovichivska (1912, does not exist), the so called new tserkva in Vorokhta (the 30s of the 20th c.), the tserkva in Zarichchya (1943, designed by the architect Lev Levyns’kyi), are creative interpretations of the original pattern. The two latter ones may be classified simultaneously to a large group of tserkvas in the national Ukrainian style. Similar characteristics are probably to be found in the tserkva in Tysmyenichany (1865), not examined by the author yet. A few tserkvas were extended from the classic three-part plan to the ‘cross’ plan with an enlarged nave square by means of adding side arms; for example: Krasne, the district of Rozhniativ, earlier the county of Kalush (about 1840, extended, 1899 rebuilt) and Chornyi Potik, (the 19th c?). The Strukivska tserkva is decidedly the smallest one in the discussed group (side of the nave log construction is about 5 metres long), which may be explained by the fact that it was a private, peasant foundation. Tserkvas that belong to the pattern described above are situated in a quite compact group in a relatively small geographical area, which may be basically associated mainly with the upper Pruth valley from Vorokhta to Zabolotiv. Some of them are located by roadsides that lead to major tracts or to the Pruth valley. The river and trade routes at its banks contributed to spreading of the pattern, yet it did not spread beyond these tracts. Maybe, in the course of some further studies in the areas of Pokuttya, at the North of the Pruth river, which have been less explored yet, it will happen to find some other examples of objects with the same original plan. The pattern of the tserkva at the Greek cross plan with enlarged nave square was present (though very rare) not only in other regions of former Galicia, but also in Northern, middle, and Eastern lands of Ukraine. However, tserkvas of this type did not exist in a compact group in such a small area as in the discussed region of the Hutsul Lands and Pokuttya. Due to its morphology the group described as the cruciform tserkvas with enlarged nave square presents a set that may be distinguished from the remaining types of wooden temples in the Hutsul Lands and Pokuttya, and may be referred to as Western or – to be more precise – North-Western type the Hutsul wooden tserkva with two variants and older and younger variations. It is not only the fact of identical scheme of groundfloor plan and similar sizes that is significant here, but also the time when the temples were built (the end of the 18th c. – the beginning of the 2nd half of the 19th c.). An additional fact that in this area there were built a few other tserkvas the forms of which present an interpretation of the original pattern indicates that the pattern was so marked in the described area that it was also observed by professionals, who as early as in the 2nd half of the 19th c. and the beginning of the 20th c. wanted to respect consciously the local building traditions, which presented an inspiration for them. The Strukivska tserkva in Yasinia constitutes a very important element in this interesting group of temples. It is an ‘import’ of the pattern of ‘cruciform’ tserkva from the Galician Hutsul Lands to the Transcarpathians. It was built at the same time when the model of ‘cruciform’ tserkvas with enlarged nave square was spreading to the North from the main Carpathian arch. It represents a high level of building technique, with some distinct features that were characteristic of the area. It has been preserved in a relatively pure form, not ‘spoiled’ (as some other Hutsul tserkvas) with extending, rebuilding, or changing materials for covering walls and roofs. At present, it does not demand any important conservatory works. The inscription of this tserkva on the UNESCO World Heritage List seems thoroughly justified. In the group of eight Ukrainian wooden tserkvas that are inscribed on the List, as many as two come from the Hutsul Lands and Pokuttya, which is a clear evidence for the role of this region for the Ukrainian culture. Translated by Joanna Witkowska
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Historyczne parki i ogrody na Liście światowego dziedzictwa UNESCO

38%
Furmanik B.
Ochrona Zabytków
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2016
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issue 1
259-301
PL
Na Liście światowego dziedzictwa UNESCO znajduje się obecnie 77 historycznych parków i ogrodów, które społeczność międzynarodowa uznała za dziedzictwo kulturowe o znaczeniu światowym. Ich analiza wykazała, że reprezentują kilka głównych cech, które kwalifikują je jako światowe dziedzictwo: są wybitnymi przykładami różnych stylów sztuki ogrodowej, a ich kompozycja i elementy wskazują cechy charakterystyczne dla danego stylu; ich właścicielami i twórcami są często znane osobistości, które zasłużyły się w historii świata, wybitni artyści, planiści, projektanci ogrodów, architekci; często cechuje je pionierskie podejście do sztuki ogrodowej, a także planowania przestrzennego, dzięki czemu były inspiracją dla kolejnych miejsc, projektantów i właścicieli ogrodów na całym świecie; niektóre niosą ze sobą wartości niematerialne: religijne, duchowe, są inspiracją dla poezji czy innego wymiaru sztuki (np. malarstwa, muzyki, architektury, produkcji tkanin i dywanów).
EN
The UNESCO World Heritage List consists of 77 historic parks and gardens, which the international community recognized as the cultural heritage of world importance. Analysis of these properties showed that they present some of the characteristic attributes that qualify them as a world heritage: they are outstanding examples of different styles of garden art, and their composition and elements indicate the characteristics of the style; the owners and creators are often famous in the history of the world, or were outstanding artists, planners, designers of gardens, architects; they were often places of pioneering approach to the art of gardening, as well as spatial planning, which were the inspiration for other properties, designers and garden owners worldwide; some of them carry intangible values: religious, spiritual, inspire poetry, or another forms of art (e.g. painting, music, architecture, production of fabrics and carpets).
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