Author: j.chyla

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Cosmovision Hidden in the Petroglyphs of Toro Muerto

Author: Iga Ćwiklińska

The cosmovision of many pre-Columbian cultures in the Andes was rooted in the observation of astronomical phenomena. These observations helped structure the rhythm of the year, organize ritual calendars, and interpret the relationships between people, nature, and the cosmos. This knowledge was reflected both in the orientation of ceremonial architecture and in the imagery created by ancient communities.

One place where such ideas may have been preserved in the form of rock art is Toro Muerto, a major archaeological site on the southern coast of Peru. An analysis of the iconography of boulder TM 2498 in Sector X suggests that its complex composition of engravings may have been linked to astronomical observations carried out at this location.

Zachodnia ściana bloku TM 2498. © Archiwum PIA-TM, na licencji CC BY-NC-ND 4.0.
The west wall of block TM 2498.
© PIA-TM Archives, licensed under CC BY-NC-ND 4.0.

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RADOGOST: Where archaeological documentation goes so it doesn’t disappear

What happens to documentation after the field season ends? RADOGOST helps store and share archaeological data so it can be found, understood, and reused.

Imagine a classic scenario: fieldwork, hundreds of photos, RTK GPS files, sketches, context descriptions, 3D models, artefact tables, analytical notes. Then “after the season”, when archaeologists return home and sit down at desks and in libraries, everything lands on a hard drive. The data gets sorted and usually ends up in folders named “NEW”, “FINAL”, “FINAL_2”… and starts living a life of its own. After a year, no one remembers which file is current. After five years, no one knows whose coordinates those were, what the methodology was, or whether it’s even allowed to show it to anyone.

Now consider another perspective: science based on verification, re-analysis, and data reuse. This is exactly where RADOGOST comes in.

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The Church of the Holy Virgin of Deir al-Surian

Deir al-Surian is located in the geological depression of Wadi al-Natrun, west of the Nile delta, a region known as Sketis in Late Antiquity. Its church, dedicated to the Holy Virgin, has been in continual use since its construction in the 7th century AD. Between the 9th and 16th centuries, a mixed Syriac-Coptic community celebrated in the church, and its architecture, paintings and inscriptions testify to the cultural exchange between the two groups. 

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The Girl at the Olive Press. A Vignette of Peasant Life in Roman Egypt

In the year 12 CE, a man named Harthotes submitted a census declaration to the local authorities in Roman Egypt. He was a 55-year-old farmer and local priest living with his elderly mother and young son in a house within the temple precinct of Theadelphia. But from other sources we knew that he also had a daughter named Tahaunes, who was about 12 years old at the time. Where was she? Not married off young, as scholars were quick to assume. The truth is more surprising: she was at work!

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Rediscovering Khrami Didi Gora, Georgia’s Famous Neolithic Settlement

The Shomu-Shulaveri Neolithic culture, located in the heart of the Transcaucasian region, continues to captivate researchers. This prehistoric phenomenon, which spans the territories of Georgia, Armenia, and Azerbaijan, is distinguished by its unique local characteristics. While much research has focused on communities in Armenia and Azerbaijan, settlements in Georgia, particularly Khrami Didi Gora – the largest of them all, remain mostly unexplored. Known for their agricultural and craftsmanship skills, the people of this society also appear to have had profound spiritual beliefs, as evidenced by the small anthropomorphic figurines discovered at this archaeological site. However, what did these beliefs entail? How did rituals shape their daily life and worldview? These lingering questions continue to challenge researchers, awaiting answers that may unlock the mysteries of the people belonging to this fascinating archaeological culture.

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Pre-Columbian ‘Puppets’ indicate ritual connections across Central America

  • Five expressive ceramic figurines have been discovered atop a large pyramidal structure at Preclassic San Isidro, El Salvador. 

  • Their movable heads and positioning suggest they were a kind of puppet, used in ritual scenes or ‘tableaus’.

  • Similarities with examples from other Central American countries imply interaction and shared ritual traditions across this vast region.

  • This contradicts the commonly-held belief that El Salvador was culturally isolated from the rest of Central America.

     

    Five figurines from the San Isidro deposit. Scale in centimetres (credit: J. Przedwojewska-Szymańska/PASI)

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Decorated Wari gourd vessels from Castillo de Huarmey

When we discover pre-Hispanic ruins, we often come across fragments of gourds, which might have been used as vessels or containers (Spanish: mates). Some are undecorated, others – much less common – bear rich shell inlay and pyrography (Spanish: mates pirograbados). Such exceptional items were unearthed at Castillo de Huarmey, a royal Wari necropolis. The technology of their production and their decoration deliver a lot of information about the iconography of power in the first empire of the pre-Colombian Andes.

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Kuwaiti-Polish Team Discovers Figurine, Local Pottery, and Environmental Clues

The Kuwaiti-Polish Archaeological Mission (KPAM) finished this year’s season of work at Bahra 1, a prehistoric site in the
Al-Subiyah desert of Northern Kuwait. Dating back to the mid-6th millennium BCE, Bahra 1 is among the oldest and largest known settlements in the Arabian Peninsula.

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EuroWeb: A new look at textile production in Europe

EuroWeb is a four-year research action integrating multidisciplinary research on European textiles from antiquity to the present day. Led by Professor Agata Ulanowska of the University of Warsaw, EuroWeb has united nearly 250 researchers, creators and designers.  The action changes the view of Europe’s past by considering the role of textile and textile production as a factor in the formation of European culture and identity. One of the results of the team’s activities is the Digital Atlas of European Textile Heritage, which provides data on 7,000 years of European textile heritage.

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How can we know an ancient prison when we see one?

How can we know an ancient prison when we see one? The question is a bit tricky, because prisons have proven challenging to identify in the archaeological record. One might ask, after all, aren’t they just rooms like any other rooms: four walls, single entry and exit, and a door with a locking device? What makes them different from other spaces? 

While there are certain outliers, the traditional understanding has been that prisons are generic rooms and hard, if not impossible, to distinguish. In fact, an archaeologist of the stature of Luke Lavan has recently claimed: 

“Of prisons we know little. We have no securely identified architectural evidence.” 

(Lavan 2007: 121) 

While this comment is incorrect, it does reflect the state-of-the-field in archaeology when it comes to identifying prisons. At a different level, while a few (and growing) number of prisons have been identified by excavators during the course of the 20th century, many experts would admit that they have no idea what a Roman prison looks like, which reflects the lack of anything like a typology of ancient Roman prisons. 

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