P.5: And Who Owns Ancient Remains?
Reburial' has been a central issue for
archaeologists and anthropologists in the USA, Australia and elsewhere where the
lobbying of indigenous communities for the repatriation and/or reburial of
human remains and artefacts held by museums (and other institutions) has met
increasing successes. In the USA, NAGPRA (Native American Graves Protection and
Repatriation Act 1990) and in Australia the 1988 South Australian Aboriginal
Heritage Act mark examples of policy which have enabled some indigenous
communities to make legal claims on 'their' pasts. For archaeologists and
anthropologists the implications have been immense.
However increasing numbers of
contemporary Pagans, neo-Shamans, Druids and others 'feel' they are native to
the British Isles. And so they may claim to be 'Celtic” as they 'know in their
hearts' they are Celtic. There are also Pagans, contemporary Heathens in
particular, who make ceremonies to honour Anglo-Saxon
and other northern 'ancestors'. Others still feel that through ritual,
particularly at sacred sites, they are identifying themselves as 'spiritually'
allied with the prehistoric peoples who built ‘sacred sites' such as
Stonehenge, Avebury and Seahenge. Closeness to the
sites particularly denotes, for them, an affiliation with the prehistoric
communities which constructed the monuments. Thus, issues of 'ancestor'
welfare, i.e. concerns over the archaeological excavation and storage of human
remains and artifacts, are now gaining in popularity.
But even a British Archaeology news
article discusses the 'Public Disquiet Over Digging of Graves', referring
specifically to an excavation at an Anglo-Saxon cemetery in Suffolk. One remark
is rather striking:
How short a time do we have to be buried
before it is permissible, even acceptable, for grinning archaeologists to dig
out our bones, prod among our teeth, disperse our possessions, take the head
off our horse and lay us, not to rest, in boxes in museums?(British
Archaeology, November 1997: 5)
In the article this criticism is levied
at 'Britain's planning culture which appears to treat cemeteries, especially
out-of-use non-Christian cemeteries, with little respect'. It seems people
other than Pagans also express a sense of responsibility to these
'ancestors'.
Even so, it is neo-Shamans and their
Druid and Pagan associates who are most vocal on the issue of reburial -
increasingly so - and who are taking active roles in effecting change. Such
interests seem to have been directly influenced by claims to the past by
indigenous communities, particularly the high public profile of Native American
repatriation and reburial of human remains and artifacts, in 2000 Glasgow's
Kelvingrove Museum returned a Wounded Knee massacre Ghost Dance shirt to the
Lakota.
With their own interests in indigenous
peoples and drawing on such a precedent, Pagans have framed their approaches to
British rebuttal in language similar to that of Native Americans. For example
British Druid Order member Davies writes:
Every day in Britain, sacred Druid sires
are surveyed and excavated, with associated finds being catalogued and stored
for the archaeological record. Many of these sites include the sacred burials
of our ancestors. Their places of rest are opened during the excavation, their
bones removed and placed in museums for the I speak for the ancestors and
guardians of the land, those spirits not currently represented in the archaeological
record ... The Druid or Pagan shaman can use their gifts as 'harmonic bridges'
to communicate between the realities of archaeology, land developers and Pagan
Druids ... Druids should join together and encourage debate between
archaeologists and museums in the reburial issue. (Speaking of the Ancestors,
The Druids Voice, nr. 9, Winter, 1998/9: 10-12)
At first glance, individual neo-Shamans
and Pagan groups do not have agreed core beliefs or practices, let alone centralised 'spiritual' beliefs concerning disposal of the
dead. Nonetheless, in the 'time of tribes', the reburial issue is gathering
momentum.
A 'Stonehenge Masterplan' has been under
discussion. A liaison group which includes representatives from the Highways
Agency, the National Trust, English Heritage, Friends of the Earth, the Pagan
Federation, the Ramblers Association, CPRE, local government, farmers, etc. has
been established to discuss the future of Stonehenge.
Of course it has not been established if
Stonehenge indeed was something like a “church” as Druids today seem to think.
Although aligned to the springtime Sun, as most old farm houses in Europe, many
archeologists seem to believe that where other stone sites were burial ground,
that Stonehenge was simple a marriage site.
For a more bizarre current topic see: http://news.bbc.co.uk/1/hi/england/west_yorkshire/3023194.stm
For updates
click homepage here
July 2, 2003