Surprise Cairn Discovery!

Because its reading week right now I have managed to escape Victoria and school work.  I now find myself back at home on Bowen Island in the tiny house my brother and I affectionately  call "the shack." Its really great to be at home and not worrying about homework or midterms for the first time in months.  I'm sure the relaxing time will go by much faster than I anticipate.

This morning I went to for a walk with my mother and grandmother.  While we were walking through the forest near my house we walked past a pile of stones which possessed remarkable similarities to the burial cairns we reviewed in class.   I asked my family to stop so I could investigate the stones further after I explained what I thought the stones were.  The stones spanned about two paces long and were raised about a foot (maybe more) above the ground into a natural mound.  The cairn was in a natural clearing in the forest right beside the path was were walking on.  I was truly amazed to discover that a burial cairn had been found so close to my house on a path that we walk along regularly. Furthermore, I was surprised that I had never noticed it before and that my family had been unaware of its existence. I know that Bowen Island used to be inhabited by the Squamish Nation, at least until 150 years ago. I wonder if this cairn belonged to a member of their tribe, or possibly a different one. I also wondered how old the grave was and if there were more?

As we walked away my grandma told me that my brother and I had played on the mound as children with tonka trucks and ponies. 

I will return to the site to snap some photos of the cairn tomorrow!

Monument Analysis

View Naked and Beheaded: A Survey of Children's Graves at Ross Bay Cemetery in a larger map


Naked and Beheaded Monument Analysis: Claire Rawlinson, Vanessa Futcher, Emily McClintock, Owain P Nicholson, and Anna Stefek


1. What is your data set?
            Our Data set consisted of eleven graves found within the South East corner of the Ross Bay Cemetery.  To control our sample size and eliminate variables, we decided to focus our study on the graves sites of children.  For this survey, children were defined as individuals who had been buried before they reached the age of ten years old.  Of the twelve graves survived eleven were the burial sites of children and only one was a grown man.  For the purposes of this study, this adult grave will not be included within the data set even though it was surveyed and is included within the map. (This adult man was the twin of one of the children included in the study, the two individuals share a gravestone)  Our data set was further controlled by selecting only a single corner of the Ross Bay Cemetery for analysis, for many years this section of the cemetery was used by Roman Catholics.  Although it has now been rezoned.  Selecting a particular age group and location within the cemetery allowed us to create an effective sample size for the scope of this survey.
            After completing our research and survey of the Ross Bay Cemetery we recognized several important limitations within our data set. Including the relatively  small number of graves surveyed.  But also including the limitations of the grave sites which were often missing important information (birth date, death date or cause of death).   


2. What are your research questions? 
            Our research was based upon two main questions.  Firstly, during what years were these individuals buried?  This could indicate events which occurred within Victoria during these years.  It could also suggest if there is a clear pattern of expansion within the cemetery during our period. Secondly, what is the general distribution, style, pattern alignment and weathering of these graves? From this we may be able to deduce if there is a consistent style for the burial of children within Victoria.


3.Discussion:

            The analysis of the eleven children’s graves found in the South East corner of Ross Bay Cemetery was successful in providing adequate answers to our initial research questions.  Although our sample size was small there are some clear patterns that developed.  Many consistencies were found with the distribution and alignment of the graves from out data set and other patterns regarding style and weathering would be more developed with a larger sampling size. Trends were also observed in the distribution of the graves and the year the death occurred at. 

Of the graves surveyed two were buried after 1990, seven were buried between 1917 and 1937, and two were undated but heavily weathered.  All the graves share an East-West alignment as well as other distinctive traits.  Because this section of the cemetery was predominantly Roman Catholic until a recent rezoning (please view map, Lai 1987: 26), it can be presumed that the seven graves from the early part of the Twentieth Century as well as the two undated graves were Roman Catholic burials. The two recent burials may or may not be Catholic, but are likely to have a similar religious orientation.  Although the graves have a tendency toward Catholicism there is not a noticeable trend of distribution.  The three graves on the border of the surveyed area are from 1991, 1927 and 1937 which suggests that the graveyard is not expanding in a radial pattern. There is also no trend suggesting that the graves on one side or the middle are older.  However, the majority of the graves date to a period between 1917 and 1937 suggesting a possible pattern for increased child mortality during these years.  During these twenty years many global upheavals occurred that may have increased child mortality, these include: the First World War, the depression, and the influenza epidemic of 1918.   The influenza epidemic alone killed between 20 and 40 million people globally, having its largest effect on children, elderly and returning soldiers (Macdougall 2007: 56).  During the following years the Great Depression forced many individuals into poverty, children are one of the groups most effected as they are unable to support themselves (Therborn 1996: 60)The seven graves that date to these twenty years are: Robert David Player, Aileen Beatrice Rice, Edward Adams Lindsay, Mary Elizabeth Rickard, Donald Arthur, Elizabeth Beadle, and John Michael Wilfrid Ord.

More apparent patterns were visible to help answer our second research question.  Most noticeable was the trend for the graves to be orientated East-West.  Every single grave included in this survey displayed this trend. East-West orientation is considered by Irion (1990: 165) to be a common practice within both Christian and Catholic burial. However, the graves did not demonstrate a uniform pattern for the direction the headstone faced.  Five of the headstones surveyed faced west and the other six headstones faced east.  Catholicism suggests that graves face east so that the dead may rise again with the sun and Jesus (Irion 1990: 164).  It is possible that the grave markers facing west are actually footstones not headstones, this trend allows visitors reading the inscription to face east (Irion 1990: 165).  However, without official cemetery records it would be impossible to identify if any of the west facing grave markers were footstones.  The grave markers surveyed were diverse in shape and style.  Four of the graves were marked with a headstone, all with unique stylization.  Five of the graves were marked by a flat stone, some of these flat stones had been recently rebuilt.  Five of the graves were surrounded by a stone border in addition to another grave marker or without one.  The two graves which were undated (Baby Turae, and Mary Planche) were both only marked by the stone border.  This variation in grave markers could be caused by a variety of factors based on taste, economics and religion.  The graves from the period of 1917-1937 as well as the undated graves all show distinct signs of weathering, with the exception of the three graves which have been given new grave markers (David Robert Player, Donald Arthur, Elizabeth Beadle).   The newer graves are also showing signs of weathering, but to a lesser degree.

This survey of Ross Bay Cemetery revealed many patterns for the burial of children in the south eastern corner, an area that was traditionally used by Roman Catholics.  All the graves were orientated east-west, however they did not have a consistent pattern for type of grave markers.  The majority of the graves surveyed are from a period of twenty years between the two world wars the other graves are either undated or from the early 1990s.  This suggests a pattern of increased child mortality during these years.  To better understand these trends another survey should be conducted using a larger sample size and data set.  This will allow for a wider more accurate set of results. 

Work Cited:

Irion, P.E., 1990. Changing Patterns of Ritual Response to Death, Journal of Death and Dying 22(3), pp. 159 -172.

Lai, D.G., 1987. The Chinese Cemetery in Victoria, BC Studies 75, pp. 24 – 42.

MacDougall, H., 2007. Toronto’s Health Department in action: influenza 1918 and SARS in 2003, Journal of the History of Medicine and Allied Sciences 62(1), pp. 56-89.

Therborn, G., 1996. Child Politics: Dimensions and Perspectives, Childhood 3(1), pp. 29-44.

Sikh Funerary Customs

Often archaeological practices surrounding the excavation of graves are centered on wealthy individuals.  These burial sites are often elaborately laid out and contain a wealthy supply of material goods. These sites provide the archaeologist with bountiful material culture and ample evidence about the burial practices used. However, these sites do not inform researchers about the burial practices of the entire population.   They only reveal evidence about the treatment of the privileged and wealthy individuals.  What about the "Common Man"?  In Egypt, Pharaohs spent their lives planning the pyramids they would be interned in.  But what happened to the thousands of slaves who built the pyramids for them?  Both history and archaeology are often focused on the great individuals of past: the Kings, Queens, Popes and Martyrs.  This is presumably because their stories are easier to trace. 

I began to consider a religion and culture very different from Western Christianity, the Sikh practices of South East Asia. The traditions of this religion have been practiced for many generations and are still practiced consistently around the world.  According to Sikh customs, birth and death are closely intertwined as they are both part of the cycle of life.  Both phases are viewed with respect and distinction.  Because Sikh's believe in reincarnation the idea of death is not associated with an end, but rather a new beginning.  As a result mourning, wailing and crying out loud are all discouraged within Sikh traditions.  Individuals are cremated upon death and it is preferred that their ashes are poured into one of five rivers.  However, other forms of interment are also accepted.  Gravestones or markers are discouraged within Sikh customs.  This is because the body is viewed only as a shell for the soul.  Once the dead have departed their body they enter into a new phase of life separate from their old existence.  

Because Sikh funerary practices resist the use of grave markers and encourage the pouring of ashes into large bodies of water there is little to no archaeological record surrounding their practices.  Buddhism and Hinduism  promote similar customs.  Because these three religions are the most popular in the of South East Asia I can imagine there are few areas of interest to archaeologists.  As a result, modern researchers must rely on accounts of the past rather than undergoing new excavations.  

I thought these practices very interesting because both the wealthy and poor are treated the same way in their death.  Neither group would theoretically have left material goods, lavish tombs or elaborate gravestones.  

I would like to credit my research to:

Younger, P., 2009. Review of South Asian religions on display: religious processions in South Asia and in the diaspora, Numen 56(4), pp. 513-516.

And several articles from the Vancouver Sun

Some Reservations about the Cemetery

Visiting the Ross Bay Cemetery this weekend, has had a lasting effect on my mind, thoughts, and heart this past couple of days.  To complete our monument analysis our group drove to the cemetery together in one car. The atmosphere was light and conversational even though we were discussing item we would personally place in our own graves.  United by our enrolment in the Archaeology of Death, the topic was not depressing but sentimental and at times humorous.  When we ventured out of the car and passed into the cemetery a noticeable shift occurred within the groups conversation and mood.  Although it was a sunny afternoon, and the light through the trees was peaceful not foreboding I was vividly aware of my location.  The experience was sobering.  

I wasn't upset at being surrounded by human burials.  I was concerned by my own actions.  I was aware that I had chosen to wear sweat pants and not something more formal.  I didn't want my presence to upset someone visiting the cemetery for a more personal reason than a school project.  While we were walking between the rows of graves I became aware that I was carefully navigating my way between places I imaged people to be buried.  I didn't want to step on someone! I didn't want to disrespect them.  Furthermore, as I read the gravestones I began to wonder about the lives of the people who were buried there.  Was I delving inappropriately into their private lives? Did these people want strangers wondering about their lives and pitying them in their death? What would happen if a descendant came and saw me looking at the grave, would they be offended?

I wasn't sure which of the graves we surveyed had the greatest effect on me.  It might have been the twin brothers who were buried together, one who died as a child and one as an old man.  Or it might have been the hardly marked Baby Turae.  I wasn't sure if it was better to know more or less.  I wondered if these individuals would have minded that we included them in our study.  Would their descendant’s mind; or considering most of them were children, would their parents? Would I feel better if I had flowers to leave on these graves? I didn't want to consider these individuals as survey subjects, it seemed entirely inappropriate.  Just as it seemed entirely inappropriate to sneak a look into some of the cracking graves.  Is it acceptable at all to use these individuals in a study without their consent?  This brings into question the entire field of archaeology.  How would the Egyptians feel if they knew we had removed them from their pyramids and now they had no chance of making it to the afterlife?  Are people entitled to their rights after they die? Without excavating the graves of the past would we be able to untangle the mysteries of the ancient times.  


What is more valuable morals or knowledge?  

Repeating apologies in my head to both the resting dead and the people who might come to visit them, I began to wonder why humans have decided to intern our dead in places surrounded by so many rules and despondency.  It seems apparent to me that as a species we have created the mood present within cemeteries.  Do we live in so much fear of death that we have to fence of the areas we bury our loved ones? However, I would rather celebrate a life than mourn it (but that’s just me).   


My friend Jamie has always told me he wants to have a picnic over his Grandfathers grave one day.  Would this change the mood within the cemetery?  Would it be appropriate?  How would people perceive it? As we wondered through the graves, I continued to ask myself if I could have picnic in this cemetery.  Although the question seemed inappropriate to me, I thought the act would be nice.  I considered that if I was buried in the cemetery I would want my friends and family or strangers to enjoy the nice space and eat a meal above me.  I would prefer to know people were enjoying themselves, not afraid of offending me.  I think I would personally  enjoy the company of living instead of the solitude of death.

Is this the best way to honour and respect the dead?

Would an image like this, of a respectful and memorable picnic offend others visiting the Cemetery? The ladies are not disrupting anyone or creating an inappropriate scene.   Would the picnic be more acceptabe if they women were dressed formally in black?  How can we outline what practices are acceptable and the ones which are not? 

As Leonardo Di Vinci once said "as a well-spend day brings happy sleep, so life well used brings happy death" (Quote DB 2011) Is it possible that dressing inappropriately or conducting a survey could disturb an individuals happy death?  Would a picnic encourage their peaceful sleep or could it agitate the dead?  Are we really gone when we're dead?

References:
Quote DB, 2011. Life and Death. [Online] (Updated  20 January 2011) Available at: http://www.quotedb.com/categories/life-and-death/2 [Accessed 8 February 2011]

Image Credit:
Pascua, Daniel F., 2011. Deconcrete: Everyday Urbanism without architects architecture. [Online] (Updated 14 February 2011) Available at: http://www.deconcrete.org/category/derive/ [Accessed 15 March 2011]