Tamaki Makau-Rau Accord on the Display of Human Remains and Sacred Objects (2005)

2014 ◽  
pp. 7209-7213 ◽  
Author(s):  
Cressida Fforde
Keyword(s):  
Human Remains ◽  
Sacred Objects

Torah and Taboo: Containing Jewish Relics and Jewish Identity at the United States Holocaust Memorial Museum

Numen ◽  
2010 ◽  
Vol 57 (3-4) ◽  
pp. 505-536 ◽  
Author(s):  
Oren Baruch Stier
Keyword(s):  
United States ◽  
Jewish Identity ◽  
Human Remains ◽  
The United States ◽  
Holocaust Memorial ◽  
Memorial Museum ◽  
Sacred Objects ◽  
Different Types ◽  
Holocaust Memorial Museum

AbstractIs museum space religious space? Do strategies of display, i.e., the ways certain objects such as human remains and ritual items are presented and/or experienced, make them into sacred objects? Who or what determines whether or not a particular object may be appropriately displayed in a museum context? In focusing on the United States Holocaust Memorial Museum (USHMM) and on a series of staged encounters there with spaces, objects, and other people, this article considers the possibility that the USHMM serves as a contemporary Jewish reliquary as well as the implications of such a notion, especially in relation to the performance of different types of Jewish identity at the museum. Using archival sources, it examines the debates over the treatment and display of selected artifacts and how those decisions impact the Museum's Jewish character.

NAGPRA and Repatriation of Native American Human Remains and Cultural Objects

Anthropology ◽  
2020 ◽  
Author(s):  
Russell Thornton ◽  
Jamie Geronimo Vela
Keyword(s):  
United States ◽  
Native American ◽  
Native Americans ◽  
American Indian ◽  
Human Remains ◽  
The United States ◽  
Skeletal Remains ◽  
State Laws ◽  
Cultural Patrimony ◽  
Sacred Objects

Hundreds of thousands—some say 1 million—Native American skeletal remains are held in institutions around the world. Probably half are in the United States. How many tribal objects are held is unknown, but the number is in the many millions. Hundreds of remains and thousands of objects are uncovered every year in the United States, mostly by construction projects. That Native American tribes and individuals have been disenfranchised from ancestral remains and important tribal objects is a terrible facet of American history; it is also of great discomfort to Native Americans. The situation is exacerbated as some remains and objects are from atrocities in American Indian history, e.g., the 1890 Wounded Knee and 1864 Sand Creek Massacres. Many objects are symbolic and sacred, necessary in Native American ceremonies and rituals. On occasion, repatriation requests were granted by museums; but Native Americans were virtually at their mercy. Native Americans lobbied for the eventual passage of two federal laws preventing further disenfranchisement from remains and objects, and requiring their repatriation. In 1990, the Native American Graves Protection and Repatriation Act (NAGPRA) was passed. It provided legal protection to Native American and Native Hawaiian graves. It also mandated repatriations to lineal descendants or federally recognized tribes of culturally affiliated human remains, funerary objects (objects associated with burials), objects of cultural patrimony, and sacred objects held in institutions receiving federal funding. A year earlier, the National Museum of the American Indian (NMAI) Act of 1989 had passed. It called for only the return of human remains and funerary objects held at the Smithsonian. (Given this act, the Smithsonian was excluded from NAGPRA; the NMAI Act was amended in 1996 to include objects of cultural patrimony and sacred objects.) State laws at this time were limited in scope or not applicable, and mostly referred to burials. The most well-known are Iowa’s Burial Protection Act of 1976, and Nebraska’s Unmarked Human Burial Site and Skeletal Remains Protection Act of 1989. Subsequent to NAGPRA, repatriation state laws were enacted, e.g., California developed a law along the lines of NAGPRA. Most relevant institutions now have created repatriation policies in line with, and sometimes going beyond, NAGPRA and state laws. While causation is hard to ascertain, these developments—especially NAGPRA—have influenced international repatriation, either within or between countries. Too, international events have influenced the United States, and the United States has repatriated to other countries, and they to the United States.

Human Remains

2020 ◽  
Author(s):  
Margaret Clegg
Keyword(s):  
Human Remains

Collective Memory, Personal Pain: The Circulation of 9/11 Unidentified Human Remains

2010 ◽  
Author(s):  
Chip Colwell-Chanthaphonh ◽  
Ventura Perez ◽  
Heidi Bauer-Clapp
Keyword(s):  
Collective Memory ◽  
Human Remains

Three Cists from Tayvallich, Argyll

1986 ◽  
Vol 13 (1) ◽  
pp. 54-62 ◽  
Author(s):  
D Lehane
Keyword(s):  
Human Remains

Summary Three cists were discovered during the rebuilding of a house in Tayvallich. They appear to have been inserted into a roughly oval pit. All three cists contained cremated human remains and Cist 3 also contained a food vessel with beaker affinities. Lithics from among the cairn material appear to be a redeposited Mesolithic assemblage.

A Medieval Burial from Graham Street, Leith, Edinburgh

2003 ◽  
Vol 25 (2) ◽  
pp. 165-169
Author(s):  
Paul R. J. Duffy ◽  
Olivia Lelong
Keyword(s):  
Contextual Information ◽  
Human Remains ◽  
Housing Development ◽  
Archaeological Research ◽  
Archaeological Excavation ◽  
Radiocarbon Dates ◽  
Physical Evidence ◽  
Research Division ◽  
The North ◽  
The Individual

Summary An archaeological excavation was carried out at Graham Street, Leith, Edinburgh by Glasgow University Archaeological Research Division (GUARD) as part of the Historic Scotland Human Remains Call-off Contract following the discovery of human remains during machine excavation of a foundation trench for a new housing development. Excavation demonstrated that the burial was that of a young adult male who had been interred in a supine position with his head orientated towards the north. Radiocarbon dates obtained from a right tibia suggest the individual died between the 15th and 17th centuries AD. Little contextual information exists in documentary or cartographic sources to supplement this scant physical evidence. Accordingly, it is difficult to further refine the context of burial, although a possible link with a historically attested siege or a plague cannot be discounted.

Unclean Truth

2013 ◽  
Vol 8 (2) ◽  
pp. 175-187 ◽  
Author(s):  
Lucy Talbot
Keyword(s):  
Human Remains ◽  
Liminal Space ◽  
Pedagogical Tool ◽  
Victorian Era ◽  
Museum Exhibits ◽  
New Methods ◽  
Object Biography ◽  
Physical Form ◽  
English Society ◽  
Physical Objects

The Metropolitan Police’s Crime Museum, famously known as the Black Museum, exhibits evidence from some of the most appalling crimes committed within English society from the late-Victorian era into modernity. Public admittance to this museum is strictly prohibited, preventing all but police staff from viewing the macabre exhibitions held within. The physical objects on display may vary, but whether the viewer is confronted with household items, weaponry or human remains, the evidence before them is undeniably associated with the immorality surrounding the performance of a socially bad death, of murder. These items have an object biography, they are both contextualized and contextualize the environment in which they reside. But one must question the purpose of such a museum, does it merely act as a Chamber of Horrors evoking the anomie of English society in physical form, or do these exhibits have an educational intent, restricted to their liminal space inside New Scotland Yard, to be used as a pedagogical tool in the development of new methods of murder investigation.

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