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1

How much do we know about the opening of graves in the cemetery in Czarnówko? Some remarks on the basis of research in 2017

100%
Skóra K.
Przegląd Archeologiczny
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2018
|
vol. 66
193-223
EN
The paper discusses results of research on grave opening in the cemetery of the Wielbark Culture in Czarnówko. It is based on excavation works which were carried out in 2017 and were aimed at preparing a precise documentation of trenches which disturbed burials. Additional support was offered by geomorphologic, anthracological, and anthropological analyses. An interdisciplinary approach offers a chance to provide answers to questions concerning the time and methods of post-funeral interferences at Czarnówko and in other cemeteries of the Wielbark Culture. In the next stage, issues concerning the aim (robbery or ritual) and the cultural identity of originators of grave disturbances can be addressed.
2

Canine burials from the Roman period on the northern Black Sea coast in the light of materials from the Neyzats cemetery

86%
Polit B.
Przegląd Archeologiczny
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2019
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vol. 67
146-176
EN
The article tackles the question of the “canine burials” from the northern Black Sea coast area in the light of materials from the Neyzats cemetery (Belogorsky Raion, Crimean peninsula) dated from the 2nd to the 4th century AD. In this necropolis, 22 dog remains have been discovered in 20 archaeological features (in pit, undercut, and vaulted graves, as well as in pits). These burials are divided into three basic groups: independent canine burials, burials of dogs with other animals, and canine burials clearly associated with human graves. Each of the types is discussed in detail in the context of its broad cultural background. The analyzed material also makes it possible to attempt to explain the genesis of such burials and to interpret their meaning.
3
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The communicative aspect of burial mound symbolism. A commentary to Homer’s accounts

86%
Mierzwiński A.
Analecta Archaeologica Ressoviensia
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2013
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vol. 8
237–272
EN
In archaeological discussions one may observe two fundamental and complementary aspects of burial mound symbolism – cosmological and sociological. In the first instance the process of building the mound represents a ritual reconstruction of the world’s structure. In the other instance it attests to the hierarchical ordering of the community. The complementarity with regard to the cosmological aspect means that the range and structure of the community transcends the borders of temporality. There is one other aspect, however, which could be labeled as the ‘communicative aspect’. It confirms the symbolic ‘inscribing’ of the dead into the cosmic and social order and their active role in sustaining the functioning and integrity of various spheres of existence. In consequence, the memory of the dead ancestors was guaranteed and the respect towards the deceased was not only an obligation dictated by the gods, but it also remained something for which the living constantly cared. This relative sense of human existence may be encountered in Homeric eschatology.
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