Wyniki wyszukiwania - Biblioteka Nauki

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Oględziny zwłok zakopanych i oględziny miejsca ujawnienia zwłok w przypadku podejrzenia przestępnego spowodowania śmierci — propozycja organizacji czynności procesowych. Studium przypadku

100%

Wepsięć M. , Trzciński M.

Nowa kodyfikacja prawa karnego

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2020

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tom 56

119-133

EN

Inspections of corpses or human remains that have been buried should be carried out in close cooperation with police officers, a forensic doctor and archaeologists appointed as experts. Archaeological methods are able to accurately reconstruct the course of the burial itself and capture valuable evidence that can help in the reconstruction of the perpetrator’s modus operandi and help to determine the identity of the victim.

2

Polyphase exhumation of eclogite-bearing high-pressure mica schists from the Fore-Sudetic Block, SW Poland

88%

Nowak I.

Geologia Sudetica

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1998

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tom Vol. 31, nr 1

3-31

EN

Mica schists with eclogite lenses appear within the Fore-Sudetic Block in the vicinity of Kamieniec Ząbkowicki. In this paper their metamorphic and structural evolution and geotectonic context is discussed. The mica schists registered a clockwise metamorphic P-T path with two peaks of metamorphism - a pressure peak and a temperature peak. This path indicates compression and crustal thickening during the initial stage of metamorphism, continuing until pressure peak conditions were achieved during continental collision. The minimum pressure and temperature conditions for the pressure peak of these mica schists (11-12 kbar and 400-430°C) and the presence of replacement pseudomorphs after lawsonite indicate that during HP metamorphism the mica schists were at shallower depths than the eclogites and the schists experienced borderline blueschist/eclogite facies conditions. In the mica schists, decompression took place under conditions of rising temperature until the temperature peak was achieved under amphibolite facies conditions (579+/-35°C and 7.4+/-0.2 kbar). This was connected to the upwelling of Variscan granitoid magmas. After the temperature peak of metamorphism further decompression was isothermal. The mica schists were deformed at least four times. The earliest structures (F1) are defined by a HP mineral assemblage (phengite, pseudomorphs after lawsonite, kyanite, rutile, chloritoid, paragonite). The exhumation of the mica schists mostly occurred in a low-angle (?) normal faulting regime (F2) producing SW-vergent structures, coeval with the upwelling of the granitoid magmas. Further uplift and exhumation during isothermal decompression went on by transpression and thrusting to the east (F3) in a continued collisional setting. Late orogenic extension (F4) in the Kamieniec Ząbkowicki area was accomplished by normal faulting on zonally reworked WSW-dipping S2 surfaces.

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Z Ziemi włoskiej do Polski. Cmentarz Żołnierzy Włoskich we Wrocławiu z okresu pierwszej wojny światowej i jego dalsze losy

88%

Trzaskowska G.

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nr 5

207-219

EN

The article deals with a little-known subject of the Italian Military Cemetery in Wrocław with the graves of soldiers from World War I. It is the only preserved Italian necropolis from that period in Poland. It was established in the 1920s in the District of Grabiszyn at the Italian Government’s suggestion. The cemetery includes the collective graves of Italian POWs who had died in German captivity in 1917–1919. The opening ceremony of this necropolis, together with its consecration, took place on November 2nd, 1928. The soldiers’ graves are situated in four sections located around a central point. They are also commemorated in the form of an obelisk. Between 1943 and 1945 another 48 victims of World War II were buried, among them some Italian POWs and a number of civilians. In 1957 their remains were exhumed and transferred to the Italian Military Cemetery in Warsaw. The only graves which remain in Wrocław were the graves of the World War I soldiers, among others of those who fought at Caporetto, the battle which started their prisoners’ way, finally ending in Polish Wroclaw.

4

Ciało mistyczne

76%

Gromek K.

Przestrzenie Teorii

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2019

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nr 31

293-310

EN

This article proposes to include in the literary studies the body of texts written by the Christian female mystics, whose accounts have so far been the domain of theological discourse. The perspective offered here focuses on the bodily categories contained in the works of women mystics from the 19th and 20th c. such as: Leonia Nastał, Faustyna Kowalska, Zofia Nosko, Roberta Babiak, Rozalia Celakówna, all of whom qualify under the category of experiential or affective mysticism. The present articles focuses on two notions, i.e. on the one hand, the typology of describing the bodily experience in the mystical text, and on the other, the biographical features. The latter opens up a path towards the anthropological and cultural dimension in the analysis of mystical writings with a particular focus on the issue of illness, self-mortification and exhumation.

5

Metody konserwatorskie na użytek ekshumacji zwłok generała Władysława Sikorskiego w krypcie św. Leonarda na Wawelu

63%

Płuska I.

Wiadomości Konserwatorskie

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2009

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tom Nr 25

9--18

PL

Ostatnie tygodnie ubiegłego 2008 roku przyniosły ważne wydarzenie związane z ekshumacją zwłok Generała Władysława Sikorskiego. Rozwiązania zagadki i przyczyn śmierci Generała podjął się katowicki oddział Instytutu Pamięci Narodowej, a konserwator wzgórza wawelskiego wydał stosowne zezwolenie na demontaż i ponowny montaż marmurowego sarkofagu w zabytkowej krypcie św. Leonarda w Katedrze Wawelskiej. Czynności konserwatorskie należało przeprowadzić w sposób nie prowadzący do zagrożenia dla zabytkowej substancji krypty, przy odpowiednim zabezpieczeniu romańskich wątków ścian, oryginalnych, wczesnoromańskich kamiennych kolumn, zabytkowych sarkofagów królów polskich i marmurowej posadzki. Udział konserwatora specjalizującego się w ochronie zabytków kamiennych był w tym przypadku warunkiem podstawowym w wytypowaniu techniki bezpiecznego demontażu, a następnie po badaniach laboratoryjnych zwłok, ponownego montażu jednobryłowego sarkofagu na swoim pierwotnym miejscu w niezwykle ograniczonym funkcjonalnie pomieszczeniu zabytkowej krypty. Uniwersalizm wiedzy konserwatora, dotyczący oceny wydarzenia oraz znajomość techniki i technologii szeroko pojętych działań konserwatorskich są w tym przypadku niezastąpione. Dzięki opinii konserwatorskiej, ekspertyzie oraz przeświadczeniu, że podniesienie sarkofagu jest możliwe bez spowodowania jakichkolwiek zagrożeń dla zabytkowego otoczenia, podjęto w ogóle decyzję o rozpoczęciu prac ekshumacyjnych.

EN

The last weeks of the previous year 2008 witnessed an important event connected with the exhumation of the remains of General Władysław Sikorski. The Katowice section of the Institute of National Remembrance decided to solve the mystery and dispel doubts concerning the causes of the General’s death, and the monument conservator of the Wawel Hill issued a suitable permission to disassemble and reassemble the marble sarcophagus in the historic St. Leonard’s Crypt in the Wawel Cathedral. Conservation work had to be conducted in such a way as not to endanger the historic substance of the crypt, with appropriate protection of the Romanesque wall bonds, original early-Romanesque stone columns, and historic tombs of Polish kings or marble floor. The participation of a conservator specialising in masonry monument protection was in this case an essential requirement for the proper selection of a safe disassembling technique and then, after forensic examination of the remains, of reassembling the one-piece sarcophagus in its original place in the extremely restricted functional space of the historic crypt. The universal character of conservator’s knowledge concerning assessment of the event, and his technological know-how of widely understood conservation work are invaluable in such cases. It was owing to a conservator’s opinion, expertise and conviction that lifting the sarcophagus is possible to achieve without endangering the historic surroundings, that the decision to commence exhumation work was made.

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Metody wykorzystywane przez polskich kryminalistyków i archeologów przy eksploracji mogił – różnice i zbieżności

63%

Górecki A.

Acta Universitatis Lodziensis. Folia Archaeologica

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2017

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nr 32

23-46

EN

There seem to be a lot of differences between archaeology and forensic science but, when we take a closer look, we may find out that some methods and goals may be similar, especially on the ground of exhumation of graves. Since the early 90s, in Poland, archaeologists more often started to take part in investigations covering mass murders and crimes against humanity committed during the Second World War. It occurred that their methodology is providing best results in this kind of work. At first, archeologists started only as consultants but then they were given a possibility to lead their own field of excavations in that area of interest. Moreover, it led to creating a new subdiscipline called forensic archaeology. It is hard to tell the difference between archaeological and forensical field methods of exhuming graves. Archaeological literature is way more precise in describing that topic, whereas police experts are thought to provide general procedures of securing a crime scene. The most obvious differences between the two fields in question are visible in the methods of documentation. However, there is no doubt that the specialists in each of the disciplines have learned a lot from each other since they decided to cooperate in some specific cases.

PL

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Prawo do grobu jako problem kulturowy i prawny

51%

Sobczak J. , Gołda-Sobczak M.

Zeszyty Naukowe KUL

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2018

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tom 61

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nr 1

197-219

EN

Although the problem of death has long been bothering theologians, philosophers, psychologists, sociologists, anthropologists and culture experts, ultimately the regulation of areas related to the end of human life belongs to lawyers. They have to answer the questions when the human life ends and when the complex legal problems related to the protection of the deceased’s personal rights are solved. Although the family of the deceased is not in the possession of the deceased’s body, first and foremost the family own the right to decide on the deceased’s burial. This can of course cause conflicts. The right to the grave is personal and property. It is regulated by the Act of Law of January 31, 1959 about cemeteries and burial of deceased individuals. Of course, the funeral involves financial issues that do not constitute inheritance debt. In practice, serious difficulties may give rise to the will of the deceased as to the place or method of burial. Controversies can sometimes be aroused by the inscriptions on the tombstones, which involves the right to perform the worship of the deceased. The right to be buried by the immediate family of the deceased is a personal subjective right. The issue of exhumation is also important.

PL

Jakkolwiek problem śmierci nurtuje od dawna teologów, filozofów, psychologów, socjologów, antropologów, kulturoznawców, to jednak w ostatecznym rozrachunku regulacja obszarów związanych z zakończeniem życia ludzkiego należy do prawników. Oni muszą odpowiedzieć na pytanie, kiedy następuje kres życia człowieka oraz rozwiązanie skomplikowanych problemów prawnych, związanych z ochroną dóbr osobistych zmarłego. Wprawdzie rodzina zmarłego nie dysponuje jego zwłokami, to jednak jej w pierwszym rzędzie przysługuje prawo do decydowania o pochówku zmarłego. Może to oczywiście wywoływać konflikty. Prawo do grobu ma charakter osobisty i majątkowy. Reguluje je ustawa o cmentarzach i chowaniu zmarłych. Z pogrzebem wiążą się oczywiście kwestie natury finansowej, które nie stanowią długu spadkowego. W praktyce poważne trudności może nastręczać spełnienie woli zmarłego, co do miejsca, bądź sposobu pochówku. Kontrowersje mogą niekiedy budzić napisy na nagrobkach, z czym wiąże się prawo do wykonywania kultu zmarłego. Prawo do pochowania przysługujące najbliższej rodziny osoby zmarłej jest osobistym prawem podmiotowym. Istotna jest także kwestia ekshumacji.

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Ekshumacja w świetle prawa kanonicznego

51%

Story M.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2018

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nr 25

405-415

EN

Human being has always been a religious being and faith, regardless of its form, has not only obliged them to bury the dead, but also to protect their remains from being destroyed by animals or other human beings. In its regulations, the current Code of the Canon Law does not directly speak about the exhumation. However, exhumation is referred to in a variety of legal regulations issued by the particular church in the form of instructions issued by some of the Polish dioceses, as well as regulations provided by the administrators of particular denominational cemeteries. While speaking about exhumation, it is important to stress that in the light of the canon law it mainly takes place during the beatification process and is a requirement of the canonization law which should happen during that process in the diocese or before the beatification of the servant of God. In conclusion, it is important to highlight that the Catholic Church respects and refers to the civil law while setting the norms in regards to when and why the exhumation should be conducted.

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Polyphase exhumation of eclogite-bearing high-pressure mica schists from the Fore-Sudetic Block, SW Poland

51%

Nowak I.

Geologia Sudetica

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1998

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tom 31

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nr 1

10

Ekshumacja w tradycji plemienia Betsileo na Madagaskarze wobec praktyk funeralnych Azji Południowo-Wschodniej

44%

Niesyto J.

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tom 22

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nr 2

1-27

EN

The traditional beliefs of the inhabitants of Madagascar have strong monotheistic elements, focused on life after death and interaction with the god Zanahary and the ancestors. The Betsileo tribe practices a ritual called “famadihana” or “Ati-damba,” which involves exhuming and scrolling or re-wrapping of corpses. Through invocations and blood sacrifices of the zebu, the living seek prosperity while incorporating the deceased into the status of Ancestors. These funerary customs bear similarities to those of China, Southeast Asian fringe cultures, and the Ibaloi tribe of the Philippines. These similarities may have to do with migration waves to Madagascar and the passing down of traditions from generation to generation.

PL

Tradycyjne wierzenia mieszkańców Madagaskaru są zasadniczo monoteistyczne. W plemieniu Betsileo przekonanie o życiu po śmierci skłania do interakcji z Bogiem Zanahary i przodkami. Lęk przed zmarłymi prowadzi do prowokowania ich przez potomnych. Rytuał famadihana, czyli Ati-damba polega na ekshumacji i przewijaniu zwłok. Ofiary krwawe z zebu i inwokacje zapewniają pomyślność żyjącym i włączają zmarłych w status przodków. Zwyczaje i obrzędy funeralne zawierają podobne do tradycji Chin i kultur Azji Południowo-Wschodniej elementy, szczególnie plemienia Ibaloi z Filipin. To wynik emigracji na Madagaskar i przekazywania tradycji z pokolenia na pokolenie.

11

Procesy i egzekucje „żywych trupów” przed sądami miejskimi i wiejskimi w XVI–XVIII wieku – przyczynek do wierzeń w magia posthuma na Śląsku

44%

Wojtucki D.

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nr 4 (1)

77-92

PL

There are references reaching back to the Middle Ages, regarding the fear of the “undead” or “living dead” who would rise from their graves in a local cemetery to haunt and harm the community. The fear of the “undead” was extremely strong, and the entailing hysteria often affected entire communities. In the 16th to the 18th century, in Silesia, effective forms of coping with the harmful deceased were developed. Analysing the preserved source material, we are able to determine that the basic actions involved finding the grave of the “undead” in the cemetery, exhuming the corpse and destroying it. However, this did not always mean the total annihilation of the poor man’s corpse. The trial and execution of the corpse of a person suspected of the harmful activity against the living took place observing almost the same rules as in the case of the living. Apart from the authorities, who usually commissioned local jurors to handle the situation, opinions and advice were also sought from the clergy as well as gravediggers and executioners. The last were considered to be experts of sorts and were often called upon to see corpses of the suspected dead. In the analysed cases of posthumous magic (magia posthuma) in Silesia, we deal with two directions of handling the corpse accused of a harmful posthumous activity. In both cases, the main decision was made to remove such corpses from the cemetery’s area. Costs of the trial and execution of the “undead” were considerable. They included expenses incurred due to rather frequent court hearings at which sometimes dozens of witnesses were heard, payments to expert witnesses, payments to guards watching graves, costs of legal instructions, services of gravediggers who would dig up suspicious graves, and, finally, the remuneration of executioners and their people. In the second half of the 18th century, despite relevant decrees issued by supreme authorities, trials and executions of the dead were not completely abandoned.