Fresh off the airplane from Boston, and back to the blog! This past week I had the pleasure of attending the Society for Historical Archaeology’s (SHA) 2020 Annual Meeting in Boston, MA. It was my first SHA conference, and definitely one of the largest conferences I’ve had the change to attend so far, and it was such a wonderful experience! Of course, we did some touristing while we were in town…and most of the talks I attended had everything to do with colonial burials & settlements!
Hello friends! Recently, I recorded a podcast episode for The Arch & Anth Podcast, with Dr. Michael Rivera. We chatted about my research in death and burial, work in CRM archaeology, and gravestone conservation. It was lovely, and the episode is out now!
You can listen to the episode by clicking on the link below, or by looking for the podcast on Spotify, Stitcher, iTunes, etc.
Episode 91: What is involved in cultural resource management, cemetery conservation and public archaeology?
This post is a digital summary version of a paper I’d written for a course during my undergrad, and later expanded on to present at the Transmortality conference in Luxembourg in 2017. I’m choosing to turn these ideas into a blog post, because I think it’s a rather interesting topic and I’d love to have a discussion with all of you about it! So let’s dive it, shall we?
By investigation the relationship between burial spaces and their communities, we can gain insight into the personal relationship between people and death. This post will explore interaction with burial spaces and the influence of these spaces on movement throughout history, from the 17th to the 21st centuries. I looked at Boston, MA and Guilford, CT as my case studies, through historic and modern accounts of being in the burial grounds, examining the multi-purpose use of many of these early Puritan sites.
You might have seen in one of my more recent posts that I was involved in the Doors Open event in London, answering questions and giving tours of two burial grounds that I worked at over the past years: Woodland Cemetery and the Brick Street Cemetery. I’m not going to reiterate that post (though it is linked above if you wanted to check it out), but in reminiscing that even earlier this week, I found myself thinking a bit more about public archaeology of death and burial and how we interpret these topics to the public.
First thing in January I will be presenting a poster at the Society for Historical Archaeology conference with my friend Sarah that follows a little in line with this topic. Our poster is titled “In Memoriam: Challenges in Historic Burial Ground Conservation” and some of these challenges arise when information about conservation and burial grounds are adequately communicated to the public. I’ll be posting more about the poster in Jan, but it bleeds into today’s topic a little!
Some of you who are active in the archaeology twittersphere may have witnessed the incident that occurred last night / this morning / semi-ongoing. As it relates to burial archaeology specifically, I feel the need to expand on my original retweet.
Here is a breakdown: An archaeologist with a huge public platform, who is very well known for her branding of the term ‘space archaeology’ (this, in itself, it a whole other story), posted a request to her followers to help fund her latest archaeological investigations in Egypt, her primary study area.
If you follow my social media, you might have gathered a few things recently. Firstly, I just got back from a lovely holiday in Scotland where I explored the morbid and macabre as one such as myself is wont to do, and secondly, I got engaged! So that is all very exciting, but because this is a death blog, I’m going to focus on the former for now.
The majority of my trip was based in the city of Edinburgh. The city is famous for being the home of the Royal Family’s Palace of Holyroodhouse, Edinburgh Castle and the Military Tattoo, and of course…Burke and Hare.
Hello again, fellow death & burial enthusiasts! My goal with these posts is to share my love of a type of structure that isn’t widely written about (clearly my goal is to change that), and inform you all about a burial practice that was reserved for the colder parts of the world…Canada, parts of the USA, the UK, etc. My research on the practice has been restricted to North America and the British Isles thus far, though it is also clear through readings that winter body storage had to happen in many other places as well (ie. Iceland). I can’t wait to dive in further!
Today I wanted to talk about why some of these structures are octagonal in Ontario, as opposed to a standard rectangular or subterranean structures. There might be a method to this madness!