Papers by Katarzyna Skrzyńska
Archeologia Polski, Dec 26, 2023
Przegląd Archeologiczny, Sep 3, 2021
the article discusses the results of archaeological-onomastic research carried out for the villag... more the article discusses the results of archaeological-onomastic research carried out for the village of nowosielec, łosice dist., situated in the toczna river basin on the northern edge of poland's siedlce upland. archaeological analyses of the chronological and spatial development of this micro-regional settlement showed this oecumene to have been continuously viable from the younger phases of the early middle ages to modern times. a trace of the continuity of settlement is preserved as the very place-name Nowosielec = Nowe Sioło ('new Village'), which records memory of the existence of an older village. its onomastic base indicates that it derived from the old east slavic term seło, which formed the core of many toponyms along the eastern frontier of contemporary poland. the rise of the oldest settlement was probably related to the socioeconomic facilities of the nearby dzięcioły stronghold-identified as the pre-location centre of the region (medieval łosice). the example of nowosielec and two other local micro-regions where settlement processes show similar patterns, offer insight into the regional settlement regress dated to the 2nd half of the 13th century. results of the research carried out in the upper toczna river basin show that its cultural landscape radically changed not earlier than during the 14th-15th centuries and was not caused by a demographic decline. regional cultural continuity between the early medieval, late medieval, and modern times can be identified thanks to archaeological investigations and linguistic analysis of regional toponyms-in the case of microregions continuously functioning from the early middle ages till the modern periodderived from old russian apellatives and personal names. key words: cultural frontier, medieval polish-rus' frontier, medieval polish-lithuanian frontier, medieval settlement, early modern settlement, eastern slavonic toponyms, toponomastic research, settlement changes during the early and late middle ages zygmunt gałecki, katarzyna skrzyńska Wiejskie struktury osadnicze i ich przemiany W czasie: przykład nowosielca na dawnym pograniczu polsko-rusko-litewskim rural settlement structures and their changes oVer time. the example of the Village nowosielec on the former polish-rus'-lithuanian frontier wstęp Średniowieczne i wczesnonowożytne osadnictwo pogranicza mazowsza i północno-wschodniej małopolski z rusią halicko-włodzimierską, a następnie z litwą na terenie dorzecza środkowego Bugu stanowi temat podejmowany przez humanistów od blisko stu lat 1. problematyka ta pojawiła się jeszcze
Wiadomości Archeologiczne, Dec 31, 2019
A non-invasive exploration of the stronghold at Dzięcioły, Łosice County, in NE Poland began in 2... more A non-invasive exploration of the stronghold at Dzięcioły, Łosice County, in NE Poland began in 2018 (Fig. 1, 2). Based on the results of test excavations from 1968, the stronghold was dated to the 12 th century. Its three-line defence system consists of fortifications on the outside of the suburbium, the stronghold proper, and the small
Archeologia Polski, Jan 4, 2023
W artykule prezentowane są wybrane wyniki badań projektu pt. "Początki chrześcijaństwa na pograni... more W artykule prezentowane są wybrane wyniki badań projektu pt. "Początki chrześcijaństwa na pograniczu mazowiecko-ruskim", realizowanego w latach 2013-2016 w Instytucie Archeologii i Etnologii PAN pod kierownictwem prof. dr. hab. Andrzeja Buko. Przedmiotem tych badań były wczesnośredniowieczne cmentarzyska szkieletowe na Podlasiu. Analizy aDNA wykazały, że ludność pochowana w kurhanach genetycznie różniła się od użytkującej tamtejsze cmentarze płaskie-zarówno te z konstrukcjami kamiennymi, jak i bez nich. Antropologiczna analiza porównawcza populacji z cmentarzysk w Surażu i Czarnej Wielkiej wskazuje także na różnice biostrukturalne pomiędzy użytkownikami obydwu typów nekropoli płaskich. Wyniki badań wspierają koncepcję o obcym pochodzeniu ludności pochowanej na podlaskich cmentarzyskach z grobami w obstawach kamiennych oraz co najmniej częściowo tej użytkującej nekropole płaskie założone przy głównych tamtejszych grodach.
Archeologia Polski
W artykule prezentowane są wybrane wyniki badań projektu pt. „Początki chrześcijaństwa na pograni... more W artykule prezentowane są wybrane wyniki badań projektu pt. „Początki chrześcijaństwa na pograniczu mazowiecko-ruskim”, realizowanego w latach 2013–2016 w Instytucie Archeologii i Etnologii PAN pod kierownictwem prof. dr. hab. Andrzeja Buko. Przedmiotem tych badań były wczesnośredniowieczne cmentarzyska szkieletowe na Podlasiu. Analizy aDNA wykazały, że ludność pochowana w kurhanach genetycznie różniła się od użytkującej tamtejsze cmentarze płaskie – zarówno te z konstrukcjami kamiennymi, jak i bez nich. Antropologiczna analiza porównawcza populacji z cmentarzysk w Surażu i Czarnej Wielkiej wskazuje także na różnice biostrukturalne pomiędzy użytkownikami obydwu typów nekropoli płaskich. Wyniki badań wspierają koncepcję o obcym pochodzeniu ludności pochowanej na podlaskich cmentarzyskach z grobami w obstawach kamiennych oraz co najmniej częściowo tej użytkującej nekropole płaskie założone przy głównych tamtejszych grodach.
A non-invasive exploration of the stronghold at Dzięcioły, Łosice County, in NE Poland began in 2... more A non-invasive exploration of the stronghold at Dzięcioły, Łosice County, in NE Poland began in 2018 (Fig. 1, 2). Based on the results of test excavations from 1968, the stronghold was dated to the 12 th century. Its three-line defence system consists of fortifications on the outside of the suburbium, the stronghold proper, and the small
Przegląd Archeologiczny, 2021
The article discusses the results of archaeological-onomastic research carried out for the villag... more The article discusses the results of archaeological-onomastic research carried out for the village of Nowosielec, Łosice dist., situated in the Toczna river basin on the northern edge of Poland’s Siedlce Upland. Archaeological analyses of the chronological and spatial development of this micro-regional settlement showed this oecumene to have been continuously viable from the younger phases of the early Middle Ages to modern times. A trace of the continuity of settlement is preserved as the very place-name Nowosielec = Nowe Sioło (‘New Village’), which records memory of the existence of an older village. Its onomastic base indicates that it derived from the Old East Slavic term seło, which formed the core of many toponyms along the eastern frontier of contemporary Poland. The rise of the oldest settlement was probably related to the socioeconomic facilities of the nearby Dzięcioły stronghold – identified as the pre-location centre of the region (medieval Łosice). The example of Nowos...
The territory of former Eastern Poland formed part of the wider ethno-cultural frontier developed... more The territory of former Eastern Poland formed part of the wider ethno-cultural frontier developed between Polish Mazovia and Turovian Rus' and Volhynia between the second half of the 10th and the second half of the 13th century. Overall, its mosaic-like cultural landscape was formed by the traditional, pagan background and Christian influences reflecting direct contact between the Catholic and Orthodox Churches as the political border started to take shape, probably in the first half of the 11th century. The main markers of the cultural change related to the religious conversion are inhumation graves, appearing as barrows, cemeteries with stone-kerbed graves and the flat graveyards of rural populations and proto-urban societies. Individuals chosen from all of these were archaeo-genetically examined. Genetic analyses show, for example, that the people who built the stone-kerbed graves in the Drohiczyn Upland, from the second half of the 11th century forming the most western part ...
Archäologisches Korrespondenzblatt , 2020
The territory of former Eastern Poland formed part of the wider ethno-cultural frontier developed... more The territory of former Eastern Poland formed part of the wider ethno-cultural frontier developed between Polish Mazovia and Turovian Rus’ and Volhynia between the second half of the 10th and the second half of the 13th century. Overall, its mosaic-like cultural landscape was formed by the traditional, pagan background and Christian influence reflecting direct contact between the Catholic and Orthodox Churches as the political border started to take shape, probably in the first half of the 11th century. The main markers of the cultural change related to the religious conversion are inhumation graves, appearing as barrows, cemeteries with stone-kerbed graves and the flat graveyards of rural populations and proto-urban societies. Individuals chosen from all of these were archaeo-genetically examined. Genetic analyses show, for example, that the people who built the stone-kerbed graves in the Drohiczyn Upland, from the second half of the 11th century forming the most western part of the Rus’ territory, were different from their neighbours settling other parts of the region in the same period. This observation corresponds with studies of the development of settlement, spatially and chronologically, which show that a »rapid« growth of settlement in this area could be due to a planned colonization after a state territorial annexation in the second quarter of the 11th century. The existence of a genetic continuity between the medieval population of the Polish-Ruthenian frontier and modern populations from Central, Northern and Eastern Europe must also be considered. Thus, genetic analyses can define new fields of research and provide new arguments for ethno-cultural interpretations.
![Research paper thumbnail of Czekanowskie Lieu de Mémoire – obraz archeologiczny [Archaeological Picture of Lieu de Mémoire at Czekanov, the Mazovian Voivodship, Eastern Poland]](https://attachments.academia-assets.com/59001964/thumbnails/1.jpg)
Hierofanie, wierzenia, obrzędy... Kultura symboliczna w średniowieczu między pogaństwem a chrześcijaństwem, 2018
Recapitulation of results of archaeological investigation on the site 2/32 in Czekanov showed it ... more Recapitulation of results of archaeological investigation on the site 2/32 in Czekanov showed it as a place of sacral-funerary-manistic function, which had been living in the tradition of local community during around the 1000 years. The sacral space was created approximately in the 2nd half of the 8th century. Its material demonstration was little, ceremonial stronghold probably surrounded by flat cemetery with cremation pit-graves. Main features of spatial development of the stronghold suggest, that archaeologically recognized cultural elements as: the presence and shape of wooden construction interpreted as symbolic “House of the Deads” and barrow in the “Sopka” type, were adopted from the Upper Wolga and Eastern Part of Upper Dneper Regions, where till the 10th century they functioned as determinants of Novgorod and Romen’-Borshev cultural acreages. It shows, that in the earlier medieval period, the middle Bug area (where the Czekanov is situated) had living, long-distance contacts with North-Eastern part of Slavonic and Baltic-Slavonic World, proven by presence of archaeological structures in their characteristic forms, possibly transposed on local, cultural background by a group of foreign settlers.
In the next period, from the 1st half of the 11th century till the 2nd half of the 13th century, the cultural landscape of the place changed. Earlier ceremony stronghold was converted into the barrow of typical Eastern Slavonic form, probably staying the initial grave for the whole cemetery consisted of around 12 mounds. The only funeral rite, still had been stayed cremation, but except of barrows, few different forms of burials were registered as distinctive for that time. From archeo-anthropological point, it suggests, that the foreign origins of the sacral tradition had not been lost: for the traditional content, the new form was given and ritual character of the place preserved as adopted to new cultural (political?, ethnic?) conditions, offered by geopolitical changes, connected to the regional process of forming the frontier between Piast and Rus’ States. Pagan character of the place had been kept, despite of local presence of “semi-Christians”, using in the same time another cemetery with stony-kerbed graves, situated in the closest vicinity.
In Late Medieval and Early Modern Period the cemetery stayed the place of manistic rituals, what was confirmed by finds of offering relics: pots and animal bones scattered on and around early medieval structures. The special position of the place in local tradition is certified also by double inhumation burial of new-borns discovered in the earthwork of the “initial” barrow (earlier ceremonial stronghold). It probably means, that children died before the formal community reception, symbolized by baptism. Supposedly, it was a reason to bury them in the space protected by mythic, “pagan antecessors” of the whole community. The clear reference to the pagan tradition was the new cemetery arranged in the centre of early medieval cemetery probably in the 17th century. Its base was large, earthen, barrow-like platform of rectangular shape. On the plateau, 44 inhumation burials were excavated. Differentiation of the age and sex suggests, that it was a place of regular burials of local residents.
The collective memory connected to the cemeteries started to disappear probably in the 2nd quarter of the 18th century, when the shrine of Uniate Church was built in the village. Constant presence of Christian clergymen: firstly Uniates, secondly Orthodox was probably also connected funeral places, which were taken under official control. The living tradition, based on ritual activity, was reduced to oral, intergenerational transfer. This last stage was in turn stopped by thirty years of religious repressions of Uniats, culturally and physically exterimined by Tsar Russia in the 2nd half of the 19th century. This process, understood in the category of collective trauma, can be seen as sociologic phenomenon known as cultural oblivion, which is readable in contemporary culture of locals.
Fines testis temporum. Studia ofiarowane profesor Elżbiecie Kowalczyk Heyman w pięćdziesięciolecie pracy naukowej, 2017
Books by Katarzyna Skrzyńska
The medieval Mazovian-Ruthenian borderland came under the influence of Christianity relatively la... more The medieval Mazovian-Ruthenian borderland came under the influence of Christianity relatively late. This was caused mostly by its peripheral location in relation to the cultural centres of Poland and Rus’ States. The absence of a developed local administrative and religious network, moreover –up to the second half of the 14th century – the neighborhood of pagan Lithuania kept the pre-Christian religious practices alive longer than it was in cases of other lands. We should not forget as well, that analyzed areas were a zone of rivalry between Orthodox and Roman Churches. As a consequence, within the longitudinally windrowing territory of a range of about 100 km a multi cultural conglomerate has been established, with archaeologically recognized influences of Christian religion and local ethnic practices having their roots in older traditions.
Through the implementation of the research program a comprehensive analysis of archaeological data concerning funeral customs in the area of the middle Bug River has been carried out. Thus, the basis for discussing the stages of adaptation and acculturation of new burial forms and funeral rituals by local communities has been defined.
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Papers by Katarzyna Skrzyńska
In the next period, from the 1st half of the 11th century till the 2nd half of the 13th century, the cultural landscape of the place changed. Earlier ceremony stronghold was converted into the barrow of typical Eastern Slavonic form, probably staying the initial grave for the whole cemetery consisted of around 12 mounds. The only funeral rite, still had been stayed cremation, but except of barrows, few different forms of burials were registered as distinctive for that time. From archeo-anthropological point, it suggests, that the foreign origins of the sacral tradition had not been lost: for the traditional content, the new form was given and ritual character of the place preserved as adopted to new cultural (political?, ethnic?) conditions, offered by geopolitical changes, connected to the regional process of forming the frontier between Piast and Rus’ States. Pagan character of the place had been kept, despite of local presence of “semi-Christians”, using in the same time another cemetery with stony-kerbed graves, situated in the closest vicinity.
In Late Medieval and Early Modern Period the cemetery stayed the place of manistic rituals, what was confirmed by finds of offering relics: pots and animal bones scattered on and around early medieval structures. The special position of the place in local tradition is certified also by double inhumation burial of new-borns discovered in the earthwork of the “initial” barrow (earlier ceremonial stronghold). It probably means, that children died before the formal community reception, symbolized by baptism. Supposedly, it was a reason to bury them in the space protected by mythic, “pagan antecessors” of the whole community. The clear reference to the pagan tradition was the new cemetery arranged in the centre of early medieval cemetery probably in the 17th century. Its base was large, earthen, barrow-like platform of rectangular shape. On the plateau, 44 inhumation burials were excavated. Differentiation of the age and sex suggests, that it was a place of regular burials of local residents.
The collective memory connected to the cemeteries started to disappear probably in the 2nd quarter of the 18th century, when the shrine of Uniate Church was built in the village. Constant presence of Christian clergymen: firstly Uniates, secondly Orthodox was probably also connected funeral places, which were taken under official control. The living tradition, based on ritual activity, was reduced to oral, intergenerational transfer. This last stage was in turn stopped by thirty years of religious repressions of Uniats, culturally and physically exterimined by Tsar Russia in the 2nd half of the 19th century. This process, understood in the category of collective trauma, can be seen as sociologic phenomenon known as cultural oblivion, which is readable in contemporary culture of locals.
Books by Katarzyna Skrzyńska
Through the implementation of the research program a comprehensive analysis of archaeological data concerning funeral customs in the area of the middle Bug River has been carried out. Thus, the basis for discussing the stages of adaptation and acculturation of new burial forms and funeral rituals by local communities has been defined.
In the next period, from the 1st half of the 11th century till the 2nd half of the 13th century, the cultural landscape of the place changed. Earlier ceremony stronghold was converted into the barrow of typical Eastern Slavonic form, probably staying the initial grave for the whole cemetery consisted of around 12 mounds. The only funeral rite, still had been stayed cremation, but except of barrows, few different forms of burials were registered as distinctive for that time. From archeo-anthropological point, it suggests, that the foreign origins of the sacral tradition had not been lost: for the traditional content, the new form was given and ritual character of the place preserved as adopted to new cultural (political?, ethnic?) conditions, offered by geopolitical changes, connected to the regional process of forming the frontier between Piast and Rus’ States. Pagan character of the place had been kept, despite of local presence of “semi-Christians”, using in the same time another cemetery with stony-kerbed graves, situated in the closest vicinity.
In Late Medieval and Early Modern Period the cemetery stayed the place of manistic rituals, what was confirmed by finds of offering relics: pots and animal bones scattered on and around early medieval structures. The special position of the place in local tradition is certified also by double inhumation burial of new-borns discovered in the earthwork of the “initial” barrow (earlier ceremonial stronghold). It probably means, that children died before the formal community reception, symbolized by baptism. Supposedly, it was a reason to bury them in the space protected by mythic, “pagan antecessors” of the whole community. The clear reference to the pagan tradition was the new cemetery arranged in the centre of early medieval cemetery probably in the 17th century. Its base was large, earthen, barrow-like platform of rectangular shape. On the plateau, 44 inhumation burials were excavated. Differentiation of the age and sex suggests, that it was a place of regular burials of local residents.
The collective memory connected to the cemeteries started to disappear probably in the 2nd quarter of the 18th century, when the shrine of Uniate Church was built in the village. Constant presence of Christian clergymen: firstly Uniates, secondly Orthodox was probably also connected funeral places, which were taken under official control. The living tradition, based on ritual activity, was reduced to oral, intergenerational transfer. This last stage was in turn stopped by thirty years of religious repressions of Uniats, culturally and physically exterimined by Tsar Russia in the 2nd half of the 19th century. This process, understood in the category of collective trauma, can be seen as sociologic phenomenon known as cultural oblivion, which is readable in contemporary culture of locals.
Through the implementation of the research program a comprehensive analysis of archaeological data concerning funeral customs in the area of the middle Bug River has been carried out. Thus, the basis for discussing the stages of adaptation and acculturation of new burial forms and funeral rituals by local communities has been defined.