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This article is devoted to a clay tub burial from Athens, laid out in the early fifth century B.C.E., where vessels have been found in unusual types, number, and quality. Even more, central parts of the skeleton were missing. Since the objects were arranged in a very special way, the impression arises that the bones have been replaced by vessels and terracotta figurines. Discussing the reasons for such a practice, a reburial evolves as the most likely option. By a glimpse on ancient ghost stories and images, it is pointed out that the reburial might have been triggered by a certain belief: the possibility that the dead could come back to earth. It is argued that in this mindset the replacement of the corpse seemed necessary to prevent the spirit of the deceased, disturbed in his rest by the destruction of the original burial, of leaving Hades and haunting the place of the original grave.

The Soprintendenza over the years has carried out various excavations in the block between via Diaz and Via Indipendenza, where the Saint Colombano Convent, suppressed in the XVIIIth century, was situated. The 2020 excavation season made it possible to investigate part of a Roman domus in which seven different rooms covering a surface of at least 100 square meters were identified. Room B, very refined, was decorated with a mosaic floor, frescoed walls and a plastered and painted ceiling spread on a lathing. The mosaic, dating to the II century, has geometric decoration, made of black, white and red tesserae. It was laid on a previous floor evidencing renovation works. It was documented a fire caused the collapse of the ceiling, and analysis made on mortar and organic materials gave interesting data for the reconstruction of the site. [ABSTRACT FROM AUTHOR]

The modernization of a society leads to changes in the society’s attitude towards funeral practices. This article is devoted to the study of socio-cultural, historical, religious and political-legal aspects of the exhumation phenomenon. Thanatosociological, historical, biographical, religious studies, legal and political approaches form the methodological basis of the study, which made it possible to identify features of exhumation in the past and present. The study has fixed that modern experts criticize the Russian Orthodox Church (Moscow Patriarchate) for the fact that the return to church life of already known relics and the inclusion of new shrines in it do not always meet the canonical requirements. As a result, gaining and ‘traffic’ of the last decades relics “with their historical unreliability, political background and clerical ambitions” causes direct damage to the spiritual life of a society. It has been established that exhumation, on the one hand, ‘compensates’ for losses in family relationships, gives impetus to the development of religious life, and solves specific problems of scientific research and investigative actions. On the other hand, sometimes exhumation is carried out for opportunistic, political, mercenary or criminal purposes thus, the problem of ensuring the peace of the buried remains very relevant. [ABSTRACT FROM AUTHOR]

Inspired by post-colonial restitution campaigns for return of Ancestral bones, British Druids campaigned for the reburial of skeletons and other corporeal relics in museums and at heritage sites. This article briefly analyses the ideas behind and the conduct of these campaigns situating them within the traditions of contemporary British Druidry. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Mosaic Research is the property of Uludag University, Mosaic Research Center and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Chilena de Antropologia is the property of Universidad de Chile and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

INTRODUCTIONThis article explores the cross-cultural repatriation conflict between Indian tribes and the museum and archaeological communities in Nebraska during the 1980s and early 1990s. It seeks to provide an understanding of the issues (and nonissues) surrounding the enactment of the nation’s first general statute requiring public museums to repatriate Indian skeletal remains and burial offerings to Indian tribes for reburial. The focus is a case study of the bitter, widely publicized dispute between the Nebraska State Historical Society and the Pawnee Tribe of Oklahoma, an indigenous Nebraska tribe. The first part of the article is an overview of the competing interests of Indian tribes and the museum and archaeological communities, as manifested in the cross-cultural conflict. The second part delineates the legal foundation of tribal repatriation efforts and Nebraska’s landmark repatriation legislation. The third part presents an overview of the processes and politics that led to the enactment of the human rights law designed to resolve the cross-cultural conflict. The fourth part summarizes the provisions of the watershed legislation. The last part focuses on the implementation of the repatriation provisions of the statute in the context of the Pawnee Tribe of Oklahoma and the Nebraska State Historical Society.

This article considers how the reburial and commemoration of the human remains of the Republican defeated during the Spanish Civil War (1936–39) is affected by the social, scientific and political context in which the exhumations occur. Focusing on a particular case in the southwestern region of Extremadura, it considers how civil society groups administer reburial acts when a positive identification through DNA typing cannot be attained. In so doing, the article examines how disparate desires and memories come together in collective reburial of partially individuated human remains.

Abstract Inland waters play a major role in the global carbon cycle, with particulate organic carbon (POC) burial in terrestrial wetlands surpassing that in ocean sediments. Lake Constance, the second largest lake at the periphery of the European Alps, receives POC sourced from both aquatic and terrestrial productivity as well as petrogenic OC (OC petro) from bedrock erosion. Distinguishing POC inputs to lake sediments is key to assessing carbon flux and fate as reworked OC petro represents neither a net sink of atmospheric CO 2 nor source of O 2. New stable and radiocarbon isotopic data indicate that 11 (9–12) Gg/yr of OC petro is buried in Lake Constance with underlying sediments on average containing 0.3 (0.25–0.33) wt% OC petro. Extrapolation of these results suggests that 27 TgOC petro /yr (12–54 TgOC/yr) could be subject to temporary geological storage in lakes globally, which is comparable to estimates of 43 −25 +61 TgOC petro /yr delivered to the ocean by rivers (Galy et al., 2015). More studies are needed to quantify OC petro burial in inland sedimentary reservoirs in order to accurately account for atmospheric carbon sequestration in terrestrial basins. [ABSTRACT FROM AUTHOR]

Copyright of Tanulmanyok is the property of Faculty of Philosophy, University of Novi Sad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In their paper, Redfern and Clegg draw attention to two key issues that have an adverse effect on English and Welsh osteological assemblages, including the commercial post-excavation analysis of human remains and academic research of human skeletons. This response to Redfern and Clegg's paper is based on the experiences of these issues as a managing director of a commercial osteological company (York Osteoarchaeology Ltd) and as a lecturer in Bioarchaeology at the University of York and includes advice and suggestions from colleagues from both institutions. [ABSTRACT FROM AUTHOR]

After the Second World War, Romania entered under the USSR political and military sphere of influence, which led to the installation of the communist government. In years that followed many Romanian citizens who didn’t agree with the new regime or its ideology were subjected to terror and repression. Any person suspected of being an enemy of the people would end up in political jails or put to death through collective executions. But there were also people who stood up against the regime. Groups of partisans emerged, groups that endured in forests and mountains for many years, standing up to the Securitatea, the repressive instrument of the state. After the fall of the communist regime, the former “enemies of the people”, victims of repression, benefited from reconsideration and rehabilitation that transformed them into anticommunist heroes. A series of commemorative actions that initiated a new post-communist tradition constitute part of a process called the politics of memory. The processes of unearthing and identification of the victims’ served to map out the magnitude of the crimes, and inventory evidence against the perpetrators. The factual data gathered will be used as incriminating evidence which will help with convicting the executioners. At the same time, the commemorative actions of a large number of victims may, through the representative voices of the survivors’ descendants, symbolically reopen the wounds, cultivate trauma, demonize the Other, identify the Scapegoat. My research aims to show how these theories and mechanisms remain valid and apply to the case of people who were victims of communist repression through isolated and almost anonymous executions. The murder was committed in silence and the murdered is condemned to being forgotten. The exhumation and reburial also remain events with local reverberations.

La guerra sucia argentina, que tuvo lugar entre 1976 y 1983, fue un ataque masivo hacia los fundamentos del contrato social. La violencia desatada penetró profundamente en los hogares de los argentinos, irrumpiendo en las relaciones de protección, seguridad, confianza y amor que descansaban en ellos. Casi dos tercios de los desaparecidos fueron secuestrados en sus hogares. En este trabajo, argumentaré que las desapariciones que tuvieron lugar en la intimidad del hogar invadieron la relación objetal primaria de padres e hijos, provocando intensos sentimientos de culpa entre los padres sobrevivientes por haber fallado a la hora de proteger a sus hijos adultos o adolescentes. Fue en esta intersección entre el dominio político y el doméstico que la confianza y la protección parental se vieron movilizadas. Y concluiré en que la politización de los muertos por la dictadura llevó a las madres a lidiar con su ansiedad por la separación ya sea a través de una búsqueda proyectiva de los restos humanos, o a través de una reivindicación introyectiva de los ideales revolucionarios que levantaban muchos de los desaparecidos antes de ser secuestrados.A guerra suja argentina, que ocorreu entre 1976 e 1983, foi um ataque massivo para os fundamentos do contrato social. A violência penetrou profundamente nos lares dos argentinos, irrompendo as relações de proteção, segurança, confiança e amor que existia entre eles. Quase dois terços dos desaparecidos foram seqüestrados em seus lares. Neste trabalho argumentarei que os desaparecimentos que ocorreram na intimidade do lar invadiram a relação objetiva primária de pais e filhos, provocando intensos sentimentos de culpa entre os pais sobreviventes por haverem falhado na hora de protegerem aos seus filhos adultos ou adolescentes. Foi nestas interseções entre o domínio político e o doméstico que a confiança e a proteção parental se viram mobilizadas. Concluirei que a politização dos mortos pela ditadura levou as mães a lidarem com sua ansiedade pela separação, seja através de uma busca projetiva dos restos humanos, seja através de uma reivindicação introyectiva dos ideais revolucionários que levantavam muitos dos desaparecidos antes de serem seqüestrados.The Argentine dirty war that raged from 1976 to 1983 was a massive assault on the foundation of the social contract. The violence unleashed penetrated deep into the homes of the Argentine people, and disrupted the relations of protection, safety, trust, and love that dwelled there. Nearly two thirds of all disappeared were abducted at home. I shall argue that the disappearances carried out in the intimacy of the home invaded the primary object-relation of parent and child, and provoked intense guilt feelings among the surviving parents about having failed to protect their adult and adolescent children. It was at this intersection of the political and domestic domain that parental trust and protection became mobilized. I shall conclude that the politicization of the dead by the military led mothers to cope with their separation anxiety either by a projective search for the human remains or by an introjective vindication of the revolutionary ideals embraced by many disappeared before their abduction.

In 2012, Australian cultural heritage practitioners and conservation scientists collaborated on a national underwater cultural heritage (UCH) reburial project, known as the Australian Historic Shipwreck Preservation Project (AHSPP) funded by the Australian Research Council. This resulted in the excavation, documentation and reburial of the 'at risk' shipwreck Clarence. Following the excavation, the site and associated artefacts were reburied and subsequently covered by shade cloth and finally, with polyvinyl chloride (PVC) tarpaulins. After completion of the in situ reburial, a number of critical issues were put into sharp relief including: what constitutes the accurate identification of a site as being 'at risk'; and the implications of 'rapid reburial'. [ABSTRACT FROM AUTHOR]

Based on an analysis of 19 mummified Maori heads ( mokomokai) referred to our forensic laboratory for anthropological analysis prior to their official repatriation from France to New Zealand, and data from the anthropological and medical literature, we propose a complete forensic procedure for the analysis of such pieces. A list of 12 original morphological criteria was developed. Items included the sex, age at death, destruction of the skull base, the presence of argil deposits in the inner part of the skull, nostrils closed with exogenous material, sewing of eyelids and lips, pierced earlobes, ante-mortem and/or post-mortem tattoos, the presence of vegetal fibers within nasal cavities, and other pathological or anthropological anomalies. These criteria were tested for all 19 mokomokai repatriated to New Zealand by the French authorities. Further complementary analyses were limited to fiberscopic examination of the intracranial cavities because of the taboo on any sampling requested by the Maori authorities. In the context of global repatriation of human artifacts to native communities, this type of anthropological expertise is increasingly frequently requested of forensic anthropologists and other practitioners. We discuss the reasons for and against repatriating non-authentic artifacts to such communities and the role played by forensic anthropologists during the authentication process. [ABSTRACT FROM AUTHOR]

The methodology for the conservation of the mosaic floor of the byzantine bath in Khirbet Yajuz in Jordan is presented. The mosaic was discovered in 1998, and needed urgent protection measures. Both optical investigation and analytical examination of mosaic samples were carried out by stereo optical microscopy and XRD, and both revealed that the tessellatum (Mosaic surface) was subjected to intensive deterioration aspects such as deposited encrustation, salt efflorescence, cracking, surface pitting, discoloration and biological growth. The performed conservation activities included documenting the mosaic by photographs and drawings in scale 1:1; reinforcing the mosaic edges and the preparatory layers with lime mortar; mechanical and chemical cleaning; filling the small lacunae; surface coating using Paraloid B72 ; reburial of the mosaic by sand to avoid the environmental factors, and herbicide application to prevent plants intrusion. [ABSTRACT FROM AUTHOR]

Facing modern developments of medicine and biomedical researches, religious communities are a strong source of ethics principles and orientations. Human dignity does not disappear after life, in a context of biomedical research on cadavers. Moral, political, social and scientific aspects of research on human cadavers (mainly autopsies) have been widely discussed in biomedical publications, whereas the religious ones (which could be predominant for some) have rarely been analyzed and presented. This article will present the results of a survey carried out a French Benedictine Abbey (relative to death, cadaver's status and biomedical research) and subsequent Christian background according to canonic texts and practical cases from anthropological, historical, archeological and biomedical origin. [ABSTRACT FROM AUTHOR]

The general purpose of the international reburial project, Reburial and Analyses of Archaeological Remains (RAAR), is to evaluate reburial as a method for the long-term storage and preservation of waterlogged archaeological remains. Since 2001 material samples have been buried, retrieved, analysed systematically, and the results reported. RAAR has mainly focused on the degradation of materials commonly encountered on archaeological sites, and on environmental monitoring techniques in order to determine what type of material can be reburied and for how long. The project has concluded that a heritage institution could provide short- or long-term curation for its archaeological archive by using reburial depots provided they are set up according to guidelines and restrictions stipulated by the RAAR project. However, there are management and legal aspects that need to be discussed and resolved before each reburial project. Actual reburials that have been carried out so far are often a solution to emergency situations and lack collection and management policies. The questions 'what', 'why', and 'for how long' have been forgotten and need to be addressed. The legal protection of a reburial site is also important. This paper discusses these aspects and their consequences and highlights possible differences in approaches between the countries involved in the RAAR project. [ABSTRACT FROM AUTHOR]

This paper reports on the conservation measures taken to protect and display the remains of a pre-Islamic Christian monastic complex on Sir Bani Yas Island, Abu Dhabi, UAE, and the reasoning behind the decisions. The excavated areas of the site are now partly sheltered, and partly reburied. Observations are made on the effectiveness of the shelter building, and the reburial system used between 1996 and 2010, and on the measures currently being used to preserve plaster floors and faced standing walls in aggressive environmental conditions. Work has been carried out to find ways to make the site as legible as possible while also conserving it. Methods of site monitoring are also discussed. [ABSTRACT FROM AUTHOR]

The treatment and long-term storage of recovered cultural material from underwater heritage sites is becoming less cost effective, and reburial of archaeological sites and the associated artefacts in the marine environment is becoming increasingly common practice in managing the submerged cultural resource. Following recent large-scale underwater archaeological excavations in Marstrand harbour, Sweden, the majority of recovered finds were reburied in defined trenches in the harbour sediment. Subsequently, the Studio of the Western Sweden Conservators in conjunction with the Bohus County Museum initiated a fifty-year research project to evaluate reburial as an appropriate method of preserving waterlogged archaeological artefacts in the long term. The research project, entitled 'Reburial and Analyses of Archaeological Remains', was launched in 2002 and consists of six sub-projects. The main aims of these sub-projects are to analyse the extent of deterioration of the most common material types found on underwater archaeological sites, assess the stability of packing and marking materials used in archaeological documentation, and monitor the reburial environment. The aim of the metals sub-project is to investigate the short- to long-term corrosion behaviour of metals buried in the marine environment by examining the deterioration of reburied and exposed modern metal coupons and eventually compare these results to the analysis of actual shipwreck artefacts. The environmental monitoring sub-project is designed to complement the other sub-projects by assessing the physico-chemical changes occurring in the reburial environment over time and the effect on the deterioration of the different reburied material types. In comparing the results obtained over the past seven years from both the metals and monitoring sub-projects, it should be possible to more accurately evaluate the effectiveness of reburial as a long-term in situ preservation strategy for metallic archaeological remains. [ABSTRACT FROM AUTHOR]

The discovery of the Rose Theatre in 1989 led to the implementation of new planning guidance focused on the presumption that the preferred response to development impacting on archaeological sites would be mitigation and preservation in situ. There was little understanding of what the impact of mitigation would be on the quality of the buried evidence and the Rose Theatre site was the first to be scientifically monitored. As a direct result research was implemented and the PARIS series of conferences were initiated. [ABSTRACT FROM AUTHOR]

Over the past few decades, the archaeological community has been moving away from the more traditional methods of excavation and recovery of underwater cultural heritage towards a less intrusive management approach, essentially involving the preservation of sites In Situ. This trend has been politically galvanized in Article 2, point 5 of the Convention on the Protection of the Underwater Cultural Heritage (UNESCO, 2001), which states that 'The preservation in-situ of underwater cultural heritage shall be considered as the first option before allowing or engaging in any activities directed at this heritage'. Over the years, a number of different remediation strategies have been utilized in order to protect underwater cultural heritage sites In Situ, and most of the techniques or combinations thereof involve reburial of sites. Reburial may be an appropriate means of stabilizing and decreasing the deterioration rate of a site, however, there needs to be a holistic approach to the study of the environment, before and after reburial, to gain a full understanding of the changes that are occurring on the site and determine the effectiveness of the technique. In early 2000, the James Matthews, a copper-sheathed, wooden-hulled vessel wrecked in 1841 south of Fremantle, Western Australia, was identified as being under considerable threat from increased site exposure due to a combination of natural near-shore sedimentary processes and industrial activity in the immediate area. An extensive on-site conservation survey was carried out to establish the state of preservation of the wreck and provide information regarding the physico-chemical and biological nature of the environment prior to the implementation of any mitigation strategy. In 2003 it was confirmed that further exposure of the site was occurring and devising a management plan was of paramount importance. Since this time a number of different reburial techniques have been trialled on the site and these include sand bags of differing material composition, polymeric shade cloth, artificial sea grass mats made from polyvinyl chloride bunting, and the use of interlocking medium density polyethylene 'crash barrier' units in a cofferdam arrangement to confine deposited sand. The geological, physico-chemical, and microbiological changes in the burial environments have been monitored over this time. Furthermore, the broader scale, near-shore sedimentary processes affecting the site are being assessed in order to establish the reasons behind the continuing sediment loss. In Situ preservation of the iron fittings by cathodic protection has also been included in these field trials. In this paper the results from these experiments will be summarized. This information will be used to finalize the design of the full-scale In Situ preservation strategy for the site and assist in establishing a post-reburial monitoring programme that will measure the success of the adopted remediation technique. [ABSTRACT FROM AUTHOR]

The recent Avebury Consultation on reburial has drawn considerable public and professional attention to the issue of pagan calls for respect regarding the care of human remains. Our work has pointed to the importance of archaeologists and others engaging seriously and respectfully with pagans as significant stakeholders in our heritage. The Avebury Reburial Consultation suggests this dialogue is increasing in strength, but we identify problems in the process. We focus here on approaches to the prehistoric dead and worldviews enabling communication From which calls or 'claims' for the reburial of prehistoric pagan human remains, versus their retention For scientific study, are articulated; frameworks For assessing and adjudicating such 'claims'; and implications for the interest groups concerned. We argue that room must be made For philosophical debate and the emotional and spiritual views of pagans, in order to improve dialogue, develop common ground, and enable participatory decision-making and situational pragmatism. [ABSTRACT FROM AUTHOR]

For the Merina and Betsileo peoples of highland Madagascar, one of the most powerful expressions of self--one's humanness, Malagasiness, and Merina- or Betsileo-ness--is indigenous raw silk, landibe (Borocera madagascariensis). Arguably one of the symbols highland Malagasy link most intimately with identity due to its significant ancestral ties and to its corresponding use in extensive ancestral traditions (fomba) and associated taboos (fady), ir is therefore also one of the most potentially dangerous and hence controversial symbols. Yet, landibe is now being intentionally selected and manipulated to express identity in two highly disparate contexts--ancestral funerary ceremonies and national and international fashion runways--by two very distinct constituents--those who say they follow "tradition" and those who follow a global world view. The expression of identity is therefore complex, and based on personal and communal constructs of tradition, history, and memory that are all highly individualized yet intertwined. [ABSTRACT FROM AUTHOR]

Secondary burial, though often associated with exotic places, appears to be less rare in the Netherlands than people assume. In this article we discuss contemporary re-interments of 'average' people, seeking to understand why such reburials take place and whether, and how, the events are ritualised. The reburials, we found, do not conform to a standardised practice: they vary considerably, leaving room for the survivors to create their own rituals, because the transition from the status of 'living' to that of 'dead' has already taken place. Moreover, these ritualisations often intersect events in the lives of survivors. [ABSTRACT FROM AUTHOR]

Abstract: Historical shipwrecks in marine environments are continuously decomposed by wood-degrading organisms, adapted to this specific environment. To protect the wrecks from degradation and to preserve the unique remains for future generations, reburial of wrecks using various covering materials has been suggested as a long-term preservation method. The following experiment was carried out to study the bio-protective effect of sediment. Sound oak, pine, and birch samples were buried above and within marine sediment in Marstrand harbour, and retrieved for analysis after 6, 12, 24, and 36months. Macroscopic as well as light-microscopic examinations were carried out on each occasion. Marine borers (shipworm, Limnoria), soft rot and tunnelling bacteria were wood degraders immediately above the seabed; soft rot, tunnelling bacteria, and erosion bacteria were active 10cm below the seabed; erosion bacteria were the only degraders at a depth of 43cm below the seabed. The wood species had different durability towards the decay agents. After 3years, wood samples above the seabed were totally decomposed, whereas wood was highly protected at 43cm depth in sediment. In the sediment, decay decreased significantly with depth of burial. The results suggest that reburial of shipwrecks in marine sediment can be recommended as a simple and efficient method for long-term preservation of the wooden cultural heritage. [Copyright &y& Elsevier]

This paper reviews the degradation, preservation and conservation of waterlogged archaeological wood. Degradation due to bacteria in anoxic and soft-rot fungi and bacteria in oxic waterlogged conditions is discussed with consideration of the effect on the chemical composition of wood, as well as the deposition of sulphur and iron within the structure. The effects on physical properties are also considered. The paper then discusses the role of consolidants in preserving waterlogged archaeological wood after it is excavated as well as issues to be considered when reburial is used as a means of preservation. The use of alum and polyethylene glycol (PEG) as consolidants is presented along with various case studies with particular emphasis on marine artefacts. The properties of consolidated wood are examined, especially with respect to the degradation of the wood post-conservation. Different consolidants are reviewed along with their use and properties. The merits and risks of reburial and in situ preservation are considered as an alternative to conservation. [ABSTRACT FROM AUTHOR]

The 1990 Native American Graves Protection and Repatriation Act requires universities, museums, and federal agencies to inventory their archeological collections to prepare for the repatriation of skeletons to their Native American descendants. The loss of these collections will be a detriment to the study of North American osteology, but the inventory and repatriation process has increased the number of skeletons studied from about 30% to nearly 100%. The availability of funds stimulated by this law produced osteological data collection and systematization unprecedented in the history of osteology. The possibility of forming partnerships between Native Americans and osteologists has the potential of producing a vibrant future for North American osteology and the new bioarcheology. [ABSTRACT FROM AUTHOR]