Introduction

The alterations to state borders and the forced relocations that marked the aftermath of World War II profoundly affected Central and Eastern Europe, notably Poland. Between 1945 and 1950, an estimated 3.5 million German citizens were displaced from Poland, while approximately 1.8 million Polish citizens were uprooted from territories annexed to the Soviet Union, as dictated by the Potsdam Conference. They were settled in the northwestern part of the country, in localities abandoned by the Germans. Polish settlers found themselves in landscapes filled with foreign cultural heritage, which was often treated as hostile and was therefore destroyed. It was revenge for suffering during the German occupation, as well as an act of historical justice and (re)polonisation of the north and western part of the country, called the “Recovered Territories” in the state propaganda due to their temporary (and partial) status as a part of Poland in the Middle Ages (e.g., Grzebałkowska 2015).

German cultural heritage was also variously adapted to the needs of the new inhabitants. Destruction and adaptation took place, among others, in Ruszów (German: Rauscha), Zgorzelec County. During World War II, about 3,400 people lived in this village. On the order of the German authorities in February 1945, they evacuated behind the front line, which ran along the nearby Nysa Łużycka (Lusatian Neisse) River. In April 1945, the abandoned village became a quartermaster base and a field hospital for the Polish Second Army fighting alongside the Red Army against Nazi Germany. After the war, some of the German inhabitants returned to Ruszów. They were displaced until 1947. In the summer of 1945, the first transports of Poles deported from the towns areas of Czortków (Chortkiv) and Mogielnica (now part of Ukraine) arrived in the village (Bena 2012).

The narrative of Ruszów intertwines with a key aspect of post-1918 European history: the construction of war memorials to process collective grief and honor the fallen (Koshar 2000; Winter 1998). Among the current inhabitants of Ruszów, the memory of the monument to German soldiers – the inhabitants of this village who died during World War I – is alive. As Mirosław Koza, the son of Edmund Koza – the already deceased forest manager of the Ruszów Forest District, recalled, in the 1970s, the monument had been blown up by the Polish Army. The pretext for this was supposed to be a visit to the monument by German citizens (Daczkowski 2022). The monument had been built before 1927 – the oldest postcards depicting it originate from this year. It had the form of a stone obelisk around which epitaphs commemorating fallen soldiers had been placed in two rows. These epitaphs had been cenotaphs because none of the soldiers had been buried in his home village. An avenue planted with lime trees had led to the monument, and a park was around it. The entire complex, called the Grove of Heroes (German: Heldenhain), had been located at the southern outskirt of the village (Fig. 1).

Fig. 1
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Ruszów, Zgorzelec County: (A) plan of the town with the marked location of the monument (red 1), and the former farm (red 2) (map source: mapy.zabytek.gov.pl) (B) view of the monument on a postcard from about 1930 (source: fotopolska.eu), C) contemporary view of the place where the monument had stood

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Due to the effort of the forest manager Koza, the epitaphs standing around the blown-up monument were transported to the farm near the then seat of the forest district, where a pavement was built from them. It was a form of securing them. “The instructions from the county were to destroy the slabs” – as Mirosław Koza recalls, At the turn of the twentieth and twenty-first centuries, some of the farm buildings were demolished, and the unused pavement was overgrown with grass. However, the memorial origin of the slabs was remembered. The local community’s decision to engage archaeologists and restore the monument underscores a deeply rooted need to reconcile with the past, driven by ethical motives as well as a desire to uncover Ruszów’s forgotten history and preserve the village’s cultural heritage.

The village’s history of German settlement, occupation, and the subsequent Polish resettlement reflects the broader dynamics of historical memory, national identity, and sociocultural transformations. Acknowledging Ruszów’s German heritage is not just an exercise in historical recounting but a critical step toward understanding its multifaceted identity. The restoration of the war memorials in Ruszów, inspired by similar initiatives across Europe, highlights the complex motivations behind such efforts, emphasizing the pivotal role of non-cognitive aspects—emotions, social connections, and cultural identities—in shaping community engagement with heritage.

This article, therefore delves into the profound emotional and cultural dimensions that drive communities to engage with, preserve, and honor their heritage, illustrating the transformative potential of acknowledging and embracing the past in constructing a cohesive and nuanced communal identity.

First World War Memorials in Europe

The commemoration of the First World War through memorial initiatives is pivotal for understanding the evolution of modern European identity. Such efforts transcend mere remembrance, weaving historical events into the fabric of contemporary values and identities. The transition of war memorials from celebrating victories to honoring the fallen symbolizes a broader societal shift toward acknowledging loss and memorializing sacrifice, a transformation that mirrors changing perceptions of heroism and nationalism (Mosse 1990; Niven 2007).

The architectural design of these memorials often incorporates medieval motifs, reflecting a longing to connect with a perceived noble past. This stylistic choice, prevalent across Europe, suggests a collective mnemonic strategy aimed at shaping national identities through shared symbols of valor and tragedy (Mankov 2021). Moreover, public engagement with war sites and memorials has profoundly impacted our understanding of the First World War, promoting a sense of shared history that links our present identities directly to our past (West 2010).

These memorials are not merely historical markers but serve as critical instruments in the construction of modern European identity. They act as tangible links to the past, facilitating community dialogues around national history and sacrifices, which, in turn, influence societal values. The evolving nature of public memory, highlighted through the interaction between war memorials and tourism, underscores the dynamic relationship between past and present, emphasizing the role of these sites in continuously shaping identities (Winter 2015).

The resurgence of interest in war memorials signals a broader community effort to reconcile with the past by restoring and reinterpreting these landmarks. This movement is intricately connected to the concept of “orphan heritages”—cultural and historical assets that have been marginalized or forgotten. The restoration of First World War monuments thus becomes a means to reintegrate orphaned memories into public consciousness, fostering a more inclusive historical understanding (Heffernan 2011).

In the context of the European Union (EU), the restoration and preservation of these monuments contribute to fostering a pan-European identity. By commemorating a conflict that profoundly affected the continent, these initiatives remind citizens of the historical costs of disunity and the paramount importance of peace—core principles of the EU ethos. This shared narrative of conflict serves as a unifying force, emphasizing cooperation and mutual understanding to prevent future conflicts (Macleod 2010).

Specific examples, such as the Scottish National War Memorial and the Thiepval Memorial to the Missing of the Somme, highlight the role of memorials in promoting national identity and Franco-British reconciliation, respectively. These memorials stand as symbols of the shared history and collaborative spirit that underpin a collective European identity, acknowledging national differences while emphasizing unity. Similarly, the Verdun Memorial Museum serves as both a site of memory and an educational center, underscoring the transformative power of reconciliation between former adversaries, now united as core members of the EU (Heffernan 2011; Macleod 2010).

This is especially true when looking at specific areas like western Poland. Here, memorials give us unique insights into how local memories and identities fit into the larger picture of Europe. By focusing on these local stories, we get a richer view of Europe’s identity, showing how different regional experiences add to the overall story of the continent.

War Memorials in Western Poland

The fate of the war memorial in Ruszów typifies the experience of Upper Lusatia’s Polish sector – a historical-geographical region bisected by the Polish-German border. Before 1945, World War I memorials were a common sight in the towns of this region. However, post-WWII, particularly in the parts annexed to Poland, most German war memorials faced destruction. This was not unique to Poland; similar phenomena were observed in other European countries undergoing border changes or political shifts. In Germany some WWI memorials were modified or neglected as the nation reassessed its identity. For instance, the granite monolith in front of Munich’s Alter Pinakothek, originally a WWI memorial, was reconfigured to honor victims of war and fascism, with the original “1914–1918” plaque and Nazi-era crucifix replaced by the inscription “To the victims of fascism and militarism” (Koshar 2000). In Italy, especially the ones repurposed to serve the fascist ideology, have been reinvented as monuments of Republican Italy (Malone 2019). In Yugoslavia, new political regimes often led to the repurposing or removal of memorials that did not align with the emerging national narratives (Dobrovšak 2023).

In Ruszów, as in nearby villages like Kowalice (Nikolschmiede), Klików (Klix), Jagodzin (Neuhammer), and Trójca (Troitschendorf), the removal of war monuments was part of a wider effort by the state to cut historical ties to Germany—a trend seen across northwestern Poland. The memorial in Prędocice (Tormersdorf) once stood in a square near the “Zum Stern” inn, which was later turned into a post for Border Protection Troops. Because of its location near the German border, the village was not resettled after the war. Over time, its buildings were left to decay and were eventually reclaimed by nature. Recent archaeological work in these areas aims to better understand these vanished villages. Researchers have studied not only where the memorials once stood but also abandoned cemeteries and the graves of soldiers from the 1813 battle in the nearby forest (Szczurowski and Konczewski 2019).

Despite the widespread removal of these memorials, recent years have seen a resurgence in their restoration, often driven by local communities and descendants of pre-war German residents. These efforts, frequently involving archaeologists, have led to the reemergence of monuments and the addition of commemorative plaques, acknowledging the complex history of sites such as Jagodzin or Kowalice (Fig. 2D and E). Another perfect example of such preservation is the monument in Białogórze (Lichtenberg), which withstood post-war upheavals and was recently renovated, proudly displaying plaques in both Polish and German (Fig. 2F).

Fig. 2
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(A) map of selected war memorials and post-monuments sites in the Polish part of Upper Lusatia, as of 2023; (B) Ruszów, (C) Prędocice, (D) Kowalice, (E) Trójca, (F) Białogórze

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These restoration endeavors are frequently perceived as events of merely local significance, occasionally garnering attention in the local press. The paper about the Ruszów initiative would be an exceptional case, marking the first instance where such a restoration effort is documented in a publication with global reach. This project not only underscores the local dedication to preserving memory but also elevates the discourse surrounding the conservation of war memorials to an international platform.

The discovery of the remains of a war monument in Ruszów, which serves as a unique and specific cenotaph in an urban form that mimics a war cemetery, is part of the trend of uncovering Evangelical cemeteries abandoned after World War II as a result of the displacement of the German population from Central European countries. This trend operates on two tracks. It involves the scientific exploration of post-cemetery landscapes, initiated and conducted in some academic centers (e.g. Majewska 2022; Vařeka and Vařeková 2016) There are also social efforts aimed at restoring memory of the prewar residents through the revalorization of the graves and cemeteries they left behind, such as in Gostków (Konczewski et al. 2022). In Poland, in recent years, there has been a visible merging of efforts by community activists and scholars aimed at restoring memory, understanding, and preserving old Evangelical cemeteries through organizing discussions, workshops, and academic and popular conferences, under the auspices of state institutions like the Polish National Institute of Heritage or the National Institute for the Conservation of Monuments (NID 2018). The result of these joint efforts is that more elements of the problematic heritage of Germans, as well as Jews, Lemkos, and other national/ethnic/religious groups exterminated during and after World War II, are increasingly becoming an accepted common/our heritage. This acceptance is well served by the involvement of scientists in various local community initiatives, conducted in the spirit of community archaeology and citizen science, as in the case of Ruszów.

Furthermore, the restoration initiatives, including the work in Ruszów, resonate with the theoretical principles advocated by Alois Riegl, particularly his concepts of “commemorative values” and “present-day values.” These principles provide a comprehensive framework for understanding the complex relevance of war memorials, highlighting the delicate act of balancing historical preservation with the need to resonate with contemporary social values. Riegl’s theories thus underpin the restoration efforts, guiding the approach to maintaining the integrity of these historical sites while ensuring they remain meaningful to today’s society (Ahmer 2020).

Public Participation

In the study, an archaeologist specializing in the exploration of archaeological heritage in the forests surrounding Ruszów was approached to aid in a collaborative project. This expert enlisted the assistance of volunteers not only from the local association but also a nonprofit exploration group, who were not local to the village, a decision influenced primarily by practical considerations.

Involving nonlocal professionals not only facilitated capacity building within the local community but also allowed for the transfer of knowledge, skills, and best practices to local members, empowering them for future heritage conservation initiatives. Moreover, the time constraints associated with the project necessitated professionals who could commit within a shorter timeframe than available local volunteers, ensuring timely completion without compromising quality. Additionally, the physical demands of the work, such as heavy lifting, required individuals with the necessary strength and training, essential for successful execution. Compliance with safety regulations was also paramount, a concern that could not be adequately addressed for local volunteers without sufficient knowledge of their health conditions.

Still, the local community had a great role in the field works. Especially members of the Lokalna Grupa Historyczna w Ruszowie (Local Historical Group in Ruszów) and the forest manager of the relevant forest district played a pivotal role in coordinating collaboration with the village community, providing support not only in physical work but also by lending heavy machinery for transporting discovered stone slabs.

In Ruszów, the community’s emotional connection to the past was evident. Residents, still affected by the loss of a World War I monument, expressed regret over its demolition – a sentiment encapsulated by one interviewee who wished to remain anonymous – “It did not bother anyone in the village.” This sentiment was also echoed by Mirosław Koza, who remembered “his father lamenting the double tragedy suffered by those commemorated on the monument: not only had they lost their lives in the war, but their memory was further erased with the monument’s destruction.” His father had harbored a hope, now poignant in retrospect, that “these slabs, and with them the memory of the fallen, might one day be unearthed.” Ultimately, this collaborative research endeavor was successfully conducted in June 2022.

Methodology and Data

In the northern section of the historical farm area, a number of sandstone slabs, notably lacking any inscriptions, were observed emerging from beneath the grass cover. Retired forestry staff members recalled that historically the farm’s yard would become muddied after heavy rainfall. The presence of the pavement provided a necessary pathway between the still-standing stable and the former site of the barn, which previously housed horse-drawn carriages (Fig. 3).

Fig. 3
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Ruszów, Zgorzelec County. Former farm near the forest district, the beginning of field research

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By prioritizing local narratives over conventional memorialization approaches, which often focus on official narratives, the approach adopted by the initiative offered a more inclusive and nuanced understanding of commemoration. It recognized the diverse ways through which individuals engage with and memorialize the legacies of conflict.

The initiative was grounded in the principles of community archaeology, involving local residents throughout the research process, from site surveys to artifact analysis and the organization of public events. The methodology combined archaeological excavation and ethnographic interviews to uncover and document the community’s collective memory related to the war memorial. Archival research provided additional context for the individuals commemorated and the monument’s significance in contemporary rural contexts.

The Local Historical Group in Ruszów played a pivotal role as the main intermediary with the local community. It has been a repository of information collected from residents over the last several decades, information that until now lacked a proper channel for dissemination. The association facilitated access to oral histories, photographs, and documents, enriching the research with layers of local knowledge and narratives that were previously untapped.

The interviews were unstructured - we allowed the people visiting us to speak freely. A few older and middle-aged individuals decided to speak at length - among them, only one woman. This group did not represent a cross-section of the local community, but rather individuals particularly interested in the history of their village - concentrated in the local historical society. They unanimously expressed the view that our joint action is a rectification of historical injustices. During our work, we did not encounter opponents of this view, but the prevalence of it should be examined through a broader, systematic survey.

Employing participant observation, interviews, archival research, and material culture analysis, the researchers achieved a comprehensive understanding of the community’s relationship with its war memorial. This underscored the value of integrating diverse methodologies in community-engaged archaeological research, contributing to a richer, multidimensional exploration of historical narratives and collective memory. The multifaceted ethnographic approach, underpinned by the strong collaboration with the Local Historical Group, ensured a deep, respectful engagement with Ruszów’s past and present, embedding the war memorial within a living tapestry of memory and identity.

We did not contact the German residents of the village - we are aware of the drawback of this. However, the work in Ruszów was conducted within limited time frames and with a specific goal - to find the remains of the monument, and the article aims to present the results and inspirations of the research. We hope that the publication will provide a basis for further multidimensional historical, ethnographic, and sociological studies by highlighting the cognitive potential inherent in the topics discussed.

Research Results

Upon removing roughly 0.10 m of turf, we discovered that the pavement was composed of 110 stone slabs, none of which had visible inscriptions on their outer side. The pavement, shaped similarly to the letter "L," measured approximately 18 × 12 m, with a varying width of about 1.8 to 6 m. The edges of the pavement were bordered with bricks, which were also used to widen it in the central part (Fig. 4). To verify if the slabs were the sought-after epitaphs, we lifted one for inspection. On its reverse, we found a relief of a cross with arms that widened from the center. It was similar to Teutonic cross used by the Order of the Teutonic Knights of Saint Mary’s Hospital in Jerusalem – the so-called Teutonic Order, whose symbolism was eagerly alluded to in Germany in the first half of the twentieth century. The first name, last name and date of death of a fallen soldier – Artur Ismer † 28. 9. 1915. – were engraved on the horizontal beam of the cross (Fig. 5). Artur was the son of Hugo Ismer, a farmer, and his wife Martha, née Febig. He went missing near Neuville in France. He had been then 21 years old (Artur Ismer’s Death Certificate, 1915).

Fig. 4
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Pavement after unveiling from the turf

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Fig. 5
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In total, 111 soldiers were commemorated on discovered slabs – six epitaphs commemorated two soldiers each with the same last name, and one commemorated three men with the same last name

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On the second day of field research, all slabs were unearthed and transported to the nearby lapidarium, where they were cleaned and documented (Fig. 6). We identified 103 slabs as epitaphs. Each, measuring 0.90 × 0.45 × 0.15 m, was crafted from locally sourced sandstone. In total, 111 soldiers were commemorated on them – six epitaphs commemorated two soldiers each with the same last name, and one commemorated three men with the same last name (Table 1). All slabs were similar in appearance, differing only in the degree of ornament’s preservation and slightly in the font style of the letters. This may suggest that the slabs were made in two batches or in two different stonemasonry workshops (see Fig. 5).

Fig. 6
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The discovery of epitaphs for the inhabitants of Ruszów also became an impetus to reveal historical documents from home archives

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Table 1 List of German soldiers immortalized on epitaphs from Ruszów, Zgorzelec County. Note: the numbers in the first column correspond to the numbers from the field inventory of slabs discovered on the farm. Geographic names as well as military ranks and names of military units were left in the spelling consistent with the original documents
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The discovery of epitaphs for the inhabitants of Ruszów – the direct custodians of the cultural heritage of this village – became an impetus to take care of their further fate. Already during the field research, the local government of the community Węgliniec was asked for help. The community is the owner of the former Evangelical church of St. George in Ruszów. The church, ruined after World War II, was rebuilt several years ago, intended for a concert hall and the seat of a nonprofit association – Lokalna Grupa Historyczna w Ruszowie (Local Historical Group in Ruszów), whose members participated in the presented research.

The restoration transformed the war monument into a more accessible and informative site (see Fig. 6). Around the church, epitaphs and stelae from the eighteenth and nineteenth centuries found during the renovation were gathered. The epitaphs discovered on the farm completed this collection, becoming an open-access and unique stone archive of casualties of the World War I. Their discovery initiated the deepening of historical knowledge about the inhabitants of Ruszów who died in this conflict, which is currently being implemented as a community project (Daczkowski 2022).

The restoration faced various practical challenges, including the deterioration of the monument due to time. Conservation efforts were carefully planned to address these issues, utilizing modern preservation techniques while respecting the original materials and design of the monument. Addressing the practical challenges was crucial for ensuring the monument’s survival as a physical testament to Ruszów’s history. The use of contemporary conservation methods allowed for the effective preservation of the site, ensuring it could continue to serve as a focal point of remembrance and education about the First World War’s impact on the community.

The local community was actively involved in the research and restoration process, encouraging a participatory approach to uncovering history. Community members contributed letters, photographs, and oral histories that provided invaluable insights into the experiences of Ruszów’s inhabitants during and post First and Second World Wars (see Fig. 6), enriching the historical narrative and strengthening communal ties to their, even when not direct, heritage. With another obvious result in the creation of the list of German soldiers immortalized on epitaphs from Ruszów (see Table 1).

Discussion: Non-Cognitive Aspects of Community Archaeology in Ruszów

Our research in Ruszów is a prime example of "Community Archaeology," a collaborative approach between scientists and non-academic communities (e.g., McDavid 2014; Moshenska 2017). This method, less prevalent in Poland compared to Western Europe, the USA, or Australia, often faces challenges due to Poland’s historical background, resource availability, and public engagement in heritage preservation, particularly in rural communities (Kajda et al. 2022; Pawleta 2021). The Ruszów project emerged from a deep-seated community response to past injustices—the destruction of a monument commemorating villagers who perished in World War I. This initiative reflects a profound emotional and cultural connection to heritage, transcending mere academic interest to touch upon the noncognitive aspects of memory, identity, and moral responsibility.

Noncognitive aspects refer to the emotional, social, cultural, and psychological dimensions of how individuals and communities engage with heritage. Unlike cognitive aspects, which relate to the knowledge, facts, and information about heritage, noncognitive aspects encompass feelings, memories, communal identities, values, and the sense of belonging or alienation that heritage sites or projects evoke. These aspects are crucial for understanding the depth of human interaction with historical narratives and monuments, as they influence attitudes, behaviors, and motivations toward heritage preservation and commemoration.

One of the primary noncognitive aspects involves the emotional engagement that heritage projects like the Ruszów initiative elicit within communities. Emotional engagement with heritage sites can range from pride, nostalgia, and reverence to grief, guilt, or even anger, particularly in sites associated with conflict or trauma. This emotional spectrum contributes significantly to the construction of collective memory, a concept that denotes shared memories of a group, community, or nation, often centered around significant events, figures, or sites (Halbwachs 1980). Collective memory is not static; it is continually shaped by present needs, values, and understandings, making the emotional engagement with heritage a powerful tool for identity construction and social cohesion.

The noncognitive aspects of heritage engagement are integral to identity formation, both at individual and collective levels. Monuments and memorials serve as focal points for narrative construction, where personal and communal identities can be explored, affirmed, or contested. In the context of European Union membership, where diverse national histories converge under a broader supranational identity, projects like Ruszów play a pivotal role in navigating the complexities of remembering a shared yet diverse past. This process supports social cohesion by fostering a sense of common heritage and mutual respect among diverse community members or between nations (Zhang et al. 2018).

The motivations driving the Ruszów community, as revealed through dialogues with project initiators, highlight a collective empathy and a desire to rectify historical wrongs. Such motivations are deeply rooted in noncognitive factors—emotions, social connections, and cultural identities that historical sites evoke. The lament over the monument’s demolition, as articulated by residents, underscores a shared sense of loss and the importance of memory in maintaining communal bonds. The hope expressed by Mirosław Koza, recalling his father’s words, “Maybe someone will dig up these slabs someday,” captures the community’s yearning to reclaim and honor their collective past. It mirrors broader themes in collective memory studies, where the act of remembering serves both a cognitive and moral purpose, bridging individual and collective realms of memory (Kansteiner 2002).

Similar motivations underlie other community archaeology projects being implemented in Poland. The refusal to accept the lack of a formal burial and forgetting about the tragic death of two German families in 1945 were the basis for inviting a team of archaeologists, biological anthropologists, and historians by Fundacja Anna (Anna Foundation) in Gostków to conduct research at the former Evangelical cemetery in this village (Konczewski et al. 2022). Thinking about archaeology as a remedy for forgetting the difficult past underlies archaeological research on the Eastern Front of World War I on the Rawka and Bzura rivers (Zalewska and Kiarszys 2021). Citizens’ refusal to accept the incomplete explanation of the fate of the victims of Nazi Germany’s crimes in Pomerania during the years of World War II had initiated the community and interdisciplinary research project “Dolina Śmierci” (“Death Valley”) in Chojnice (Kobiałka et al. 2021). These initiatives, whether in Ruszów, Gostków, or Chojnice, share a common thread—a commitment to the universal human right to remember the dead, challenging the erasure of memory and seeking justice through the act of remembering.

In stark contrast, some war memorials elsewhere may serve different purposes, such as glorifying military conquests or promoting nationalist agendas. The Ruszów project’s focus on reconciliation and community healing sets it apart from such memorials, signaling a more inclusive and reflective approach to commemoration.

First World War memorials across Europe provide a clear way to look into how identities have been shaped during the time of the European Union. These memorials are key to understanding how Europe remembers its past and forms its collective identity. They link the past to the present and show how individual and shared memories come together. Through remembering the First World War, countries across Europe find common ground in their history, which helps in building a unified view of the past.

The Ruszów initiative, though appearing structured and top-down in its approach, actively sought grassroots engagement and inclusion from the outset. This engagement was not merely about soliciting labor or participation but involved seeking input, stories, and contributions. This approach ensured the project resonated with the community’s values and historical consciousness, demonstrating a commitment to genuine engagement rather than a predetermined agenda. The restoration process itself, involving both the community and specialists in uncovering and preserving epitaphs, speaks to a broader aspiration for mending historical wounds and restoring dignity to those commemorated by the memorials.

The Ruszów project, along with similar initiatives, underscores the transformative power of community archaeology to address the legacies of the twentieth century’s conflicts. By engaging with noncognitive aspects of heritage—the emotional, social, and cultural dimensions—these projects not only contribute to the preservation of physical monuments but also facilitate a deeper communal understanding of history. They demonstrate archaeology’s unique capacity to mediate between past and present, offering pathways for communities to process historical trauma, affirm their identities, and foster a more profound connection to their heritage. González-Ruibal et al. (2018) and Zalewska and Kiarszys (2021) have already indicated this function of archaeology in their reflections on the role of science in the contemporary world.

In conclusion, the Ruszów project and analogous endeavors across Poland and whole Europe epitomize the multifaceted success achievable when archaeological practice is harnessed to navigate the complexities of memory, identity, and reconciliation. By addressing noncognitive aspects of heritage engagement, these projects illuminate the significant role of community archaeology in healing historical wounds, enriching cultural heritage, and demonstrating the discipline’s relevance in contemporary society. Through such collaborative efforts, communities like Ruszów not only recover their past but also reaffirm their place within a shared human history, marked by both loss and the enduring capacity for renewal.