■■ The past in the present The case of the ancient stone rings in ,

Michał Pawleta Instytut Prahistorii, Uniwersytet im. Adama Mickiewicza w Poznaniu

The aim of this text is to analyse the social sig- in diameter (fig. 1). In the middle of the circles nificance of archaeological / heritage sites for one to four stelae were placed, and sometimes a different audiences in contemporary Poland. The single grave. Apart from stone circles, graves and essay shall refer to the stone circle archaeologi- kurgans have also been found on these sites. In cal and nature reserves in Pomerania, a very the case of kurgans, the grave was usually cov- specific type of monument on display in the open ered with stones and soil, and they were sur- air. There has been much discussion, mostly rounded by a circle made of larger stones. A kur- amongst archaeologists, about the origin of gan grave could include one to several individual these prehistoric stones and their intended func- burials (both cremation and inhumation). tion. Apart from the scientific debate there is an- Archaeologists have linked the stone circles to other, ongoing public discussion, proving how im- the Wielbark culture population and date back to portant the stone circles are to many people not the 1st to 3rd century AD. They are interpreted as connected professionally with the distant past. cemeteries, sites where ritual ceremonies took The stone circles (Kamienne Kre˛gi), along with place or where tribal meetings or clan “tings” the burial mounds that can also be seen there, (assemblies or courts) were held, although of- date back to the period of Roman influence and ten all these three interpretations intersect. The were discovered in Pomerania, Poland, more pre- graves, located within the circle, are thought to cisely, in the Kashubian and Krajen´ski Lakelands, be sacrificial burials. According to the legend extending to the region in the Central quoted in “The Origin and Deeds of the Goths” Lakelands, hence, to the west of the Vistula river. by the 6th century Gothic historian Jordanes, the The best-known have been discovered in We˛siory ancestors of this Germanic tribe, arrived from ( Sule˛czyno), Odry (), Les´no Scandinavia in three boats and landed on the (Gmina Brusy) und Grzybnica (), South Baltic shores. Supposedly, they conquered amongst others. There used to be many other the native people of the region, and later contin- stone circles located in forests, as archives and ued their migration toward the Black Sea, as ex- oral testimonies show, but many of them were cavations and written sources can prove. destroyed in the 19th century as local people The preservation of these sites is in accordance used the stones in the construction of roads and with the guidelines on the in situ preservation buildings (Woła˛giewicz 1977, 11). Those which of archaeological and / or heritage sites. Due to survived were excavated archaeologically and the fact that a variety of rare mosses and lichens today, after having been reconstructed, are part grow on the stones themselves, they are particu- of “The Stone Circles” nature and archaeological larly valuable areas in terms of the natural envi- reserves which are open to the public. ronment. As such, they constitute important herit- The stone circles are usually round. They consist age sites and tourist attractions of the Pomerania of massive boulders or rock pieces, up to 1.7 me- region today. But one may ask whether this is ters high, separated by spaces measuring sever- where the story of these monuments ends? Have al meters wide, sometimes connected by smaller their meaning and significance stayed constant stones, the whole structure being 10 to 40 meters through time? Or has our perception of them al-

9 1 An example of stone circles in Grzybnica, 2008.

tered along with changing social attitudes to the Walenta 2006, 86), although ethnic interpreta- past, past remains and heritage in general? Do tion of archaeological cultures has recently come they serve the same goals as they did decades into heavy criticism. There was also no con- ago? sensus on their interpretation and the possible function of which they could have served in the past. As mentioned above, archaeologists have ■■ Past meanings interpreted the stone circles as cemeteries, rit- ual or cult places, a kind of sanctuary or places The interpretation of past phenomena among ar- for tribal meetings, namely Scandinavian “tings” chaeologists, and consequently, the meaning of (see above). Alternative interpretations also ex- the past and its remains, has not always stayed ist – as early as 1916, on the basis of topographi- constant. This is also true in the case of these cal measurements of the stone circles in Odry, particular monument sites. Agreement on their Polish astronomer and amateur archaeologist dating was never reached. At the beginning of Paul Stephan claimed they reflected an astro- 20th century some archaeologists linked them to nomical observation, seeing them as a form of the Neolithic monumental religion and therefore prehistoric calendar. they date back to the 3rd and 2nd millennium BC, others claimed that they are connected with the Wielbark culture of the 1st to 3rd century AD. ■■ Contemporaneous meanings Nowadays, as already mentioned, archaeologists unanimously agree that they date back to the pe- Apart from the archaeological interpretations a riod of Roman influence. Moreover, there was whole range of different opinions and ideas of also no agreement as to the ethnic identity of their how these sites could be used exists. Nowadays, builders. Polish archaeologist Józef Kostrzewski as in the past, stone circles attract the attention claimed in the 1930 s that they were Slavic cem- not only of archaeologists, but they also exist in eteries from the 1st and 2nd centuries AD, and lat- a local folklore. Shrouded in mystery and magic, er used by the Goths. During the Second World they are believed to be sacred spots, haunted by War the Gothic origins of circles were presented the ghosts of ancestors, or are surrounded by by Nazi propaganda as proof that German tribes legends and folktales of people turned to stone were long-standing inhabitants of the Pomeranian (Walenta 2006). Such folklore can be seen as region (Breske et al. 2006, 16 – 19). Since World the result of the local population attempting to War II until today archaeologists have usually make sense of the landscape and the remains of agreed that these places should be linked to the past it contains over many, many years. The the Goths and Gepids (e. g. Woła˛giewicz 1977; stone circles have also inspired different artists:

10 2 Tourist visiting stone circles in Grzybnica, 2008.

painters, poets, photographers and writers. For different purposes. We can also add to these example, We˛siory village is the setting for “Mister points the massive interest of the general public Automobile and the treasure of Athanaric” by the in heritage and in the past as a consequence of famous writer Zbigniew Nienacki (1929 – 1994). It the moral, social and identity crisis experienced is a series of adventures based on prehistorical over the past few decades. It can be stated that mysteries surrounding this site, connected not they reflect the radical changes the postmodern only to discoveries of “archaeological treasures”, era brought about into attitudes towards the past but also to protecting this treasure from thieves. and its significance in people’s lives. However, the true proliferation of interpretations Consequently, different factors emerge as far as and different meanings the stone circles have for the meaning, significance and attitudes to the a range of people and agencies has come to light past are concerned. This is also true of the stone only recently. In short, postmodern times brought circles which nowadays can be seen as an arena about radical changes, and also the meaning and of coexistence and a place where different inter- significance of the past have changed. The Polish ests and attitudes of different people, groups of sociologist Piotr T. Kwiatkowski argues that the people and agencies converge. These shall be increase in people’s interest in the past nowadays analysed in the following. in Poland as indeed elsewhere has been caused ■■ Archaeologists and heritage / museum man- by several factors (Kwiatkowski 2008, 39 – 40). agers: As already mentioned, stone circles are According to Kwiatkowski they include: places of scientific interest for archaeologists and ■■ an increase in the significance of memory in museum / heritage managers. They are nature public life in recent decades; and archaeological reserves, protected as herit- ■■ the postmodern privatisation of the past age sites by law and managed by local museums which depends on the creation of individualised and other archaeological / heritage institutions. views of the past privatisation of the past; There is obviously an ethos of preservation and ■■ people’s growing conviction about the possi- scientific interpretation of these sites. Visitors to bilities of direct or unmediated contact with the these reserves can walk around the stone cir- past through personal and mainly sensory expe- cles, read the information boards provided by rience of it; archaeologists about the history of the research ■■ the commercialisation of the past, in other and archaeological interpretation of these sites words the commercialisation transformation of (fig. 2). Moreover, archaeologists usually agree the past and its remains into a commodity, which that the stone circles should be promoted as lo- is obtained, used and consumed by people for cal tourist attractions.

11 3 A poster serve as an icon in the promotion of the region announcing the of Pomerania in Poland and abroad, and are a “The Goths at the good example of how such monuments can be stone circles” festival used in promoting tourism, in marketing the lo- in Grzybnica, 2011. cal heritage and the economic value of heritage / archaeological sites. ■■ Local communities: Stone circles are also im- portant for local people. They are rather proud of the fact that stone circles constitute their own her- itage. Therefore, local residents are concerned with their present fate and the state of preser- vation, they look after the sites, keep them tidy, etc. What is symptomatic for such heritage sites in the contemporary world today is the fact that they trigger many local initiatives focused around them. One example which clearly illustrates this aspect is the “We˛siory Village Society” organises many historical events that refer to local history and folktales, such as open air concerts and an open air theatrical performance “The Enchanted Circles of The Goths”. Moreover, a kind of ar- chaeological festival called “The Feast of the Goths” is held annually in the reconstructed pre- historic “Village of the Goths” as are many other initiatives aimed at enriching the cultural identity of local inhabitants, especially young people. The stone circles then constitute an important factor ■■ Tourist attractions: Stone circles constitute an in constructing and maintaining the identity of lo- important tourist attraction of the Pomeranian re- cal communities, remind them of their origins and gion. Some sites charge entrance fees, visitors encourage a sense of belonging. can buy postcards, leaflets, brochures, souve- ■■ Stone circles as foci of identity: Stone circles nirs, etc. Although for many people who visit it is that represent an enormous time span can also an apparently passive process of consumption, serve as an emotional focus not only for collec- similar to the variety of practices that take place tive, mainly local, but also for individual identities. at many tourist sites such as wandering around, Among them those inspired by the ideology of New taking photographs, and so on, for others it not a Age or neopaganism predominate, and many visi- process that is received passively. Visitors to the tors invoke tribal rituals or resurrect forgotten tradi- area often comment on its aesthetic value. Many tions. They are good examples of the emergence people are enchanted by the aura or the magic of of new religious movements, the current return these monuments and their mysterious location. to pre-Christian traditions and maintaining a link For example, in the visitor’s book in Grzybnica with the ancestors of these lands. For example, one can read a following entry: “What a wonderful Rob Darken, the leader of pagan black metal band place! The magical mist rising between the trees Graveland, states in an interview: “Each year I vis- sends shivers up my spine and I feel that I have it the stone circles in the northern part of Poland. experienced something really special” (Sylwia, [….] I pay homage to the true Gods of these lands Poznan´). Moreover, archaeological festivals are there”. Moreover, in a song called “Into death’s organised on or nearby the reserves in an at- arms” we can find another direct connection to the tempt to make them more appealing to tourists stone circles: “Here among tumulus and stone cir- and increase visitor numbers. One such example cles / our fate is bound / our heritage and spiritual is “The Goths at the stone circles” in Grzybnica identity / hidden deep in the earth / Reach hidden (fig. 3). These festivals are organised in coop- heritage / and restore ancient power and glory . . .”. eration with research institutions, local authority Thus, this somewhat imagined past is becoming a bodies and historical reenactment groups and crucial element in the issue of identity, although in aim to popularise these sites and facilitate edu- this particular case along with rejecting Christian cation about the past and history of a region in an traditions really dangerous connotations to racist entertaining and attractive way. ideas can be observed. ■■ Local councils: Such activities are also sup- ■■ Alternative discourses: Many people who ported by local government. They use local herit- visit stone circles are attracted by the mystery age to promote these sites and try to develop lo- and atmosphere which surrounds them. Many of cal tourism and attract visitors. Stone circles thus them claim that stone circles are sacred places

12 and embody the magical powers of nature (see, mystical approaches of people who claim that e. g., Hall 2007, 220 – 289). A number of people some kind of ancient message is encoded within can prove the existence of the earth’s force fields the stone circles and through mystical experienc- by direct experience. Dowsers who visit the sites es they can decode this message and save the say the circles are strong energy sources and fur- world from the final Armageddon. thermore claim the stone circles could have func- An important role here is played by the “Stone tioned in prehistoric times as signposts directing Circle Research Society”, founded in Gdynia people to such sources of energy. The dowsers in 1998, whose members are enchanted with the usually employ various kinds of rods and meas- We˛siory circles, in particular the effect the energy uring devices. According to these somewhat of this area has. The society’s supporters visits esoteric approaches, stone circles were built at We˛siory, which they regard as a sacred site, gath- locations where magnetic and electrical fields er there on particular dates throughout the year are stronger. There is a connection here to the fa- to celebrate the summer or winter solstices and mous ley-lines, which are energy paths between other pagan feasts such as Samhain or Beltane. powerful points on Earth. There is also a wide- During such gatherings they usually make offer- spread belief that stone circles are sites where ings to gods, ancestors and the powers of Nature, one can sense the underlying powers of nature. but also “tune into the energy” or toss the runes to The current belief amongst dowsers is that the make wishes. They also organise different sympo- stone circles are a source of unidentified energy sia about stone circles and other issues connected which has a positive effect on the human psyche with them. Additionally, they take care of the site and body, and that these sites have healing pow- in We˛siory, keep it tidy, make sure the stones are ers: many people do in fact visit the circles for this not moved and so on. They also attach leaflets to very reason. Some people visit these places spe- official boards, trees or sections of the fence with cifically to “charge themselves up with energy” or information about how tourists should behave in to find help in healing from emotional, mental or these sacred places, with warnings that stones even physical disturbances (fig. 4). Other pilgrims must not be removed, or with alternative interpreta- to the stones believe they resemble the constel- tions, especially concerning the energy or spiritual lations of stars, namely that of Taurus (Odry), or properties of particular circles. I am aware of only that the stone circle in We˛siory village is a model one example, namely that of We˛siory, where there of the Pleiades star cluster and according to this is a joint official information board with archaeo- version, stone circles were once landing sites for logical interpretation and information provided by alien civilisations. There are also the somewhat this society. Usually these leaflets are removed.

4 People standing inside stone circles and “tuning into the energy” in Grzybnica, 2008.

13 ■■ Stone circles as contested over archaeological or other approaches, nor spaces that all interpretations are equally good or de- sirable (e. g. racist ones). However, it is to stress As we can see, stone circles are an arena for the in this context that archaeological interpretation manifestation of different attitudes and contested and attitudes are only one issue on the heritage interpretations, indicating the variety of ways agenda. If archaeological heritage is defined by people engage with the past. The stone circles the “European Convention on the Protection of therefore may be termed as “heterotopic”, a term the Archaeological Heritage” (1992) as “a source coined by Michel Foucault to describe spaces of the European collective memory” (article 1), where meaning is created, contested and negoti- as a common good to which each party under- ated by a variety of agencies. Yet stone circles takes “to promote public access to important ele- are dominated by the archaeological interpreta- ments of its archaeological heritage, especially tion of these sites along with scientific discourse sites, and encourage the display to the public and the preservation ethos. Such kind of vision of suitable selections of archaeological objects” is further legitimated and strengthened by the in- (article 9, ii), a need exists to recognise its multi- formation boards provided on these sites. Any al- dimensional value, not only as a source of knowl- ternative accounts are considered superstitious edge available to scientists or as places in need or esoteric because scientific discourse tends of protection for future generations, but also as to disapprove of any such affinities. To give an an element of collective ownership that should example: the Archaeological Museum in Gdan´sk serve the needs of the living. organised a conference in 1997 in Sule˛czyn It is neither an easy nor sometimes even a pos- that was aimed at the integration of people in- sible task to find a balance between different ver- terested in stone circles, not only archaeologists sions and interpretations of stone circles and the but also nonprofessionals. In the published post- approaches to them. However, although it may conference book, we come across the rather sound like tautology, it seems that in this case a arrogant attitudes of some archaeologists to- kind of dialogue between different parties is nec- wards any alternative interpretations (quoted in essary. In this respect, one can refer to the notion Paner 1997, 21): “The stone circles in We˛siory, or of dialogue as defined by Mikhail Bakhtin. For wherever, as a source of radiation and any other Bakhtin, dialogue which occurs only through en- supernatural power, well – let’s leave all that for gagement with another invites us to understand the enthusiasts to believe and treat them with the other’s specificity as fully as possible. An ac- an indulgent smile, as yet another manifestation tive dialogue requires a society of speakers and of belief in supernatural forces”. Such attitudes listeners who addresses some issues in expecta- of many archaeologists to these alternative dis- tion of receiving a response. The key concepts courses have not changed much today. Moreover, of dialogue are heteroglossia and polyphony. people holding any alternative attitudes (non- Heteroglossia should be understood as a multi- scientific) towards these sites are considered by ple-voiced language, which is a language of dif- archaeologists and heritage managers as doing ferent social groups as professionals, nonprofes- more harm than good to stone circles. sionals, etc., and polyphony as the existence of Thus, there is an obvious clash between these many different voices. Generally, the idea is that visions and attitudes on many levels that seems dialogue moves forward to a consensus, but the to relate mainly to the meaning and function of goal that Bakhtin endorses is not a consensus. archaeological monuments in the past and in the On the contrary, dialogue escapes a definite fi- present. Archaeologists can define and interpret nalisation by existing on the threshold of several past meanings of these monuments, but they interacting viewpoints and it is their separateness cannot solely determine their relevance to people and irreducible standpoints that are essential to in the present day and their contemporary sig- the dialogue. Even when they agree, as they nificance. By rejecting any alternative discourse may, they do so from different perspectives and archaeologists not only enforce one scientific different senses of the world. vision of the past along with the preservation ethos, but also negate any differing attitudes to the past that people can have and the motifs ■■ Concluding remarks that lie behind them. By doing so archaeologists reject the notion that the past can be used (or To sum up, looking at the issue from such a misused) differently or that it may play an im- perspective, the acceptance of the difference of portant role in a number of social and personal opinions and approaches to stone circles – al- issues crucial for people today such as identity, though we know that not all of them are equally spirituality, sociality and so on. It is not the inten- good – is the first step in putting into practice tion of this essay to suggest that some alterna- the concept of archaeological heritage as some- tive approaches should hold a privileged position thing that must be protected and preserved,

14 but also as something that exists primarily in Die heute als Natur- und Bodendenkmäler ge- the present, being a common good shared by schützten pommerschen Steinkreise sind in der all people. It is a moral, ethical imperative which Bevölkerung allgemein bekannt. Der vorliegen- cannot be evaded. Stone circles as a focal point de Beitrag untersucht, wie sie wahrgenommen for the collective imaginarium provide the arena und von verschiedenen Gesellschaftsgruppen for the manifestation of various types of behav- gedeutet und genutzt werden. Dabei stellen die iour and different interpretations. Such sites may archäologischen Interpretationen und Vorgaben be significant not only from a scientific point of nur einen möglichen Zugang dar. view but are important to many people for other Aufgrund der enorm langen Nutzungsphase reasons: some may have purely pragmatic rea- spielen die Steinkreise bei der Entwicklung indi- sons (local councils), others aesthetic (tourists) vidueller und kollektiver Identitäten eine Rolle. and yet others spiritual (dowsers, esotericists). In diesem Zusammenhang ist an Begriffe wie What the idea of a dialogue in this context sug- Ideologie, Nostalgie, Tourismus, Abenteuer bis gests is that archaeologists must not reject al- hin zu magischen Naturkräften zu denken, die ternative interpretations as fringe, but try to sich in den unterschiedlichen Interpretationen, respond to them dialogically in order to create z. B. von Archäologen, den Anhängern der mutual understanding and respect. As such, it New-Age-Bewegung, von Neuheiden, Archäo­ has implications not only for the archaeological astronomen, Touristen, Anwohnern und den ört- interpretations of these sites, but for heritage / lichen bzw. regionalen Behörden, widerspiegeln. archaeological sites management, accessibility Der Beitrag zeigt, in welch unterschiedlichen and preservation issues. Bereichen Bedeutung entsteht, dennoch wird die Vielfalt möglicher Interpretationen von den meisten offiziellen Stellen bestritten und abge- ■■ Acknowledgements lehnt. Archäologen interessieren sich normaler- weise nicht sehr für diese als nebensächlich This paper has been written within the framework oder exzentrisch eingestuften Auslegungen. of the “Archaeology in Contemporary Europe: Um hier einen Schritt weiter zu kommen, ver- Professional Practices and Public Outreach” weist der Beitrag auf das Dialogismus-Konzept (2007 – 2012) project. I would like to thank Nina von Michail Bachtin. Unterschiedliche Ansätze Schücker (RGK, Frankfurt a. M.) for giving me the erweitern nicht nur unser Verständnis von der possibility to present these ideas at a conference Bedeutung der Vergangenheit, sondern haben and having them published. All omissions and auch weit reichende Folgen für unser Konzept shortcomings I must claim as my own. von Denkmalpflege. Die Archäologie sollte solche anderen Interpretationen nicht einfach abtun, son- dern mit ihren Vertretern in einen Dialog treten. ■■ Die Vergangenheit als Teil der Gegenwart ■■ About the author Überlegungen am Beispiel der Steinkreise in Pommern (Polen). Michał Pawleta studied Archaeology at the Adam Mickiewicz University (Uniwersytet im. Adama Der Beitrag untersucht die Bedeutung prä- Mickiewicza) in Poznan´, where he is now work- historischer Denkmäler für verschiedene ing as a scientific assistant. He is member of the Gesellschaftsgruppen im postmodernen Polen ACE network. In his academic work, he focuses am Beispiel der Grabhügel und Steinkreise on the social role of archaeology, archaeological (Kamienne Kre˛gi), die z. B. in We˛siory theory, the functioning of prehistoric societies (Gmina Sule˛czyno), Odry (Gmina Czersk), and gender studies. The subject of his PhD was Les´no (Gmina Brusy) und Grzybnica (Gmina the issue of childhood and children in prehistoric Manowo) im Gelände erhalten sind. Die times. Anlagen werden in die Römische Kaiserzeit datiert und mit der Bevölkerung der Wielbark- Kultur verbunden. Es gibt unterschiedliche ■■ Bibliography Überlegungen zur Entstehung der Monumente. Die meisten Archäologen interpretieren sie als Breske et al. 2006 Bestattungsplätze und Orte für Zusammenkünfte A. Breske / Z. Breske / J. Ellwart, Kamienne oder Gerichtsverhandlungen – vergleichbar den kre˛gi Gotów. Historia – przyroda – turystyka² skandinavischen Thingstätten. Einzelgräber, (Gdynia 2006). die im Inneren der Steinkreise freigelegt wur- Hall 2007 den, können als archäologischer Nachweis von D. Hall, New Age w Polsce. Lokalny wymiar glo­ Menschenopfern gedeutet werden. balnego zjawiska (Warszawa 2007).

15 Paner 1997 Woła˛giewicz 1977 H. Paner (ed.), Na szlaku gotów czyli tajem- R. Woła˛giewicz, Kre˛gi kamienne w Grzybnicy nice kamiennych kre˛gów (I – III wiek n. e.) (Koszalin 1977). (Gdan´sk 1997). Kwiatkowski 2008 P. T. Kwiatkowski, Pamie˛c´ zbiorowa społeczen´­ Michał Pawleta stwa polskiego w okresie transformacji Institute of Prehistory (Warszawa 2008). Adam Mickiewicz University Walenta 2006 ul. S´ w. Marcin 78 K. Walenta, Kre˛gi kamienne z okresu rzym- 61 – 809 Poznan´ skiego na Pomorzu. Legendy i rzeczywistos´c´. Poland In: A. Ste˛pien´-Kuczyn´ska / M. Ole˛dzki (eds), [email protected] Cultura et politica. Studia i rozprawy dedykow- ane Profesorowi Jerzemu Kmiecin´skiemu (Łódz´ 2006) 85 – 93.

Illustrations credits 1 – 4 M. Pawleta.

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