Cemetery Studies

Im Jahr 2010 fand im Zuge der Neuerrichtung des Wiener Hauptbahnhofes in der Landgutgasse im 10. Wiener Gemeindebezirk eine Ausgrabung auf dem Gelände des ehemaligen Matzleinsdorfer Friedhofs statt. Dieser Friedhof war einer der fünf ehemaligen kommunalen Friedhöfe, die im Zuge der Friedhofs- und Begräbnisreformen Kaiser Josephs II. im Jahr 1784 vor den Toren der Stadt Wien entstanden. Der Band präsentiert die Ergebnisse der archäologischen Ausgrabung. Die aufgefundenen verstorbenen Individuen konnten mit Hilfe von Schriftquellen namentlich identifiziert werden.

This article is specifically situated on Mount Auburn Cemetery, Maryland’s first Black owned and operated cemetery, examining the numerous social and historical factors that shaped, transformed, and ultimately led to a small African American burial ground becoming a business.  Founded in 1807 by the seven trustees of Sharp Street Memorial United Methodist Church (Baltimore’s oldest African Methodist Church which dates back to 1787), Mount Auburn Cemetery gave African Americans, free and enslaved, a right to freedom through death. African Americans could not control their enslaved and marginalized lives, but they could control their deaths. Post emancipation, the cemetery strategized a move to South Baltimore, bought more land, embarking on an economic partnership with a newly formed African American community by the name of Hullsville. The cemetery professionalized and became a business paving the way for independent African American undertakers. This article places Mount Auburn Cemetery as a unit of analysis in order to illustrate the historical significance of Mount Auburn Cemetery to the African American community.

Nabigyan ng pagpapahalaga ang komprehensibong pagdalumat sa relasyong Tsino at Pilipino sa buhay at kamatayan sa isang aklat na pinamagatang Himlayan, Pantiyon, Kampo Santo, Sementeryo: Exploring Philippine Cemeteries (2016) na pinamamatnugutan ni Dr. Grace Barretto-Tesoro ng Programa sa Araling Arkeolohiya ng Unibersidad ng Pilipinas. Ito ay binubuo ng isang daan at apatnapu’t dalawang (242) pahina at limang (5) kabanata-- [1] Angels on Earth: Investigating Infant and Children Burials in Manila Cemeteries ni Grace Barreto-Tesoro (pah. 1-39); [2] Angels and Dragons in the Manila Chinese Cemetery nina Donna Mae N. Arriola at Eleanor Marie S. Lim (pah. 41-80); [3] Ang Mamatay ng Dahil sa iyo: Patriots’ Graves at Manila Cemeteries and Neighboring Provinces ni Andrea Malaya M. Ragragio (pah. 81-153);[4] Death, Grief, and Memorial: A Review of the Boy Scouts Tragedy of 1963 nina Kathleen D.C. Tantuico at Omar K. Choa (pah. 155-168); at [5] Colonial Period Cemeteries as Filipino Heritage ni Michelle S. Eusebio (pah. 169-197). Sa limang kabanatang ito, mas higit na binigyan ng pansin at lapatan ng anotasyon ang ikalawa dahil tahasan tumatalakay ang artikulong ito sa mayaman at makakultural na ugnayan ng Pilipinas at Tsina bilang mga Asyanong bansa pagdating sa konseptwalisasyon ng kamatayan.

Ситий Ю. М., Скороход В. М., Терещенко О.В. Скляні чарки у похованнях батуринських цвинтарів XVII – XVIII ст. // Церква – наука – суспільство: Питання взаємодії. Матеріали П’ятнадцятої Міжнародної наукової конференції (29 травня – 3 червня 2017 р.). – К., 2017. – С. 288 – 290.

Archaeological studies of African-American sites in North America have presented analysts with tremendous challenges of interpreting the possible symbolic meanings of nineteenth-century material culture.  A range of artifacts uncovered in the living and work spaces of African Americans in that time period raises issues of the interplay of individual and social group dynamics and implicates a spectrum of past expressive modes, from the emblems of sodalities to assertions of personal aspirations.  This chapter explores these dynamics through a case study, examining the characteristics of small hand figures uncovered at such archaeological sites and the broad historical processes in which those diminutive items were likely embedded.

Andrea Morpurgo, Il cimitero ebraico in Italia: Storia e architettura di uno spazio identitario, Macerata: Quodlibet, 2012, 215 pp.

Andrea Morpurgo, architetto e storico dell'architettura, passa in rassegna dal Medioevo al ventesimo secolo la storia del cimitero ebraico in Italia. Il tema principale del libro, come indica il sottotitolo, è l'importanza del cimitero come spazio per l'espressione dell'identità ebraica. La lettura non richiede conoscenze pregresse e, inoltre, vengono definiti concetti di base quali cosa sia una sinagoga o un ghetto. Il libro riassume, a secondo degli argomenti trattati nei diversi capitoli, la storia degli ebrei d'Italia: vengono descritte le condizioni sociali e politiche della popolazione ebraica, il rapporto tra ebrei e cristiani e lo sviluppo e consolidamento dell'identità ebraica. La ricerca è basata in gran parte sulla letteratura e la stampa ebraica italiana del periodo, ma è evidente che l'autore ha anche condotto un approfondito lavoro di ricerca, come dimostrano le note che rimandano a documenti conservati in ventisette archivi.
Il centro della riflessione riguarda il periodo che va dalla fondazione dello stato italiano moderno, nel 1861, fino al ventennio fascista. Dopo un breve capitolo introduttivo sul periodo pre-moderno, si arriva all'era moderna, a partire dall'invasione dell'Italia da parte dell'esercito napoleonico, per poi approfondire la rilevante questione della cristallizzazione dell'identità ebraica moderna. Il terzo capitolo è dedicato alle moderne sinagoghe (Torino, Firenze, Milano, Roma e Trieste), che furono per lo più realizzate in stile orientale. Morpurgo passa in rassegna la storia della progettazione e della costruzione degli edifici, senza trascurare le sinagoghe meno conosciute che furono realizzate nella seconda metà del diciannovesimo secolo. Vengono inoltre confrontate le nuove sinagoghe realizzate in Italia con quelle di altri paesi europei, come ad esempio Germania e Francia.
Tra le rivoluzioni che caratterizzarono il diciannovesimo secolo vi fu anche quella relativa all'atteggiamento verso l'istituzione cimitero. Molti paesi sostituirono le aree di sepoltura, fino ad allora situate vicino alle chiese cittadine, con nuovi grandi cimiteri pubblici costruiti fuori dalle mura della città. Dal quarto al settimo capitolo il libro descrive quindi le storie dei cimiteri ebraici in Italia: le nuove aree di sepoltura di antiche comunità ebraiche (Trieste, Firenze, Livorno), i cimiteri ebraici situati all'interno dei cimiteri comunali (Torino, Genova, Roma, Modena), i cimiteri edificati da parte di nuove o risorte comunità (Bologna, Milano, Napoli) ed infine i cambiamenti che subirono i cimiteri di antiche comunità (Ancona, Venezia, Ferrara). Questi capitoli sono accompagnati da numerose illustrazioni e disegni, che chiariscono in particolar modo le questioni di carattere architettonico dei vari progetti.
I cambiamenti introdotti dagli ebrei d'Italia nelle modalità di sepoltura a partire dal diciannovesimo secolo sono il tema dell'ottavo capitolo. In particolare viene analizzata l'importanza di tali mutazioni riguardo alla formazione della moderna identità ebraica, in costante equilibrio tra la preservazione della tradizione e l'adattamento allo spirito dei nuovi tempi di integrazione e talvolta di totale assimilazione nella società. Il capitolo si conclude occupandosi dei cambiamenti nel disegno delle lapidi, delle iscrizioni e degli apparati decorativi.
Il nono capitolo tratta delle ostilità mostrata dai cristiani verso i funerali degli ebrei, che spesso si tramutavano in vere e proprie manifestazioni di violenza. Morpurgo sottolinea come i cimiteri ebraici e i riti di sepoltura furono “disturbati“ non solo nel periodo pre-moderno, ma anche nel periodo successivo all'unificazione dello stato italiano e naturalmente durante il periodo fascista.
Il libro termina con un catalogo dei cimiteri ebraici presenti sul territorio italiano, divisi per regione e organizzati in ordine alfabetico. Le voci includono dettagli sulla posizione del cimitero e un riassunto della sua storia. Una ricca serie di illustrazioni, mappe e un lessico di termini ebraici concludono il libro.
Il libro di Morpurgo pur non essendo uno studio completo e definitivo rappresenta tuttavia il primo tentativo di riassumere l'argomento, e raggiunge questo obiettivo attraverso un linguaggio chiaro, semplice ed una metodologia di ricerca encomiabile.

Prof. David Malkiel
Full Professor, Department of Jewish History, Bar Ilan University (Israel)

In cultural studies when we speak of culture and of cultural identity we are most often referring to the investment made by social communities in the construction of common understandings.  It is the perception that such understandings exist which enables persons to recognize and participate in shared choreographies of practice and belief, and for communities to become conscious of themselves and of their collective identity. The establishment and continued maintenance of a community’s identity is therefore given realization through the social practices which its members enter into and the unspoken knowledge which they have of the roles which they are expected to perform.  If as researchers we make the attempt to examine the significant steps which are involved in producing these choreographies, we find that we are studying an historical process in which certain types of practice are repeated over time and which, through their repetition, bestow upon a culture the specific modes of expression which come to be associated with it. According to Gramsci,  this historical process has deposited within us ‘an infinity of traces, without leaving an inventory’. To understand who we are then, our first responsibility must be to look for the evidence with which to make such an inventory.  We could do this by examining, for example, a culture’s art, literature and music, and the social meanings which these seem to encode, or we could undertake ethnographic studies, and record how observed aspects of social practice seem to make sense to the participants involved in them. We can also look for traces of cultural identity in television, in the mass media, and across the social classes, genders and sub-cultures of a society.  In all of these phenomena it is the ‘lived’ expression of culture which tends to be the object of study – the experiential activities which are associated with life and living in one’s culture and the world. Occupying the margins of experience are the cultural objects and practices of the cemetery deathspace – a place where time appears arrested, memory thwarts oblivion and belief is reaffirmed.

Аннотация. В статье рассматриваются приуроченные к календарным праздникам поминальные обычаи, сопряженные с пространством кладбища. Проводится обзор их современных форм, которые включают как традиционные элементы, так и новации, обусловленные изменениями в сфере культуры, экономики и общественной жизни. Основное внимание уделено наиболее показательным периодам весенней обрядности, связанным с христианскими праздниками — Пасхой и Троицей. Статья построена на материалах полевых исследований, проведенных автором в Костромской и Владимирской областях в 2016–2017 гг. Анализ материалов показывает, что приуроченность основного поминовения к пасхальному или троицкому циклу соотносится с определенными зонами. Внутри каждого периода выделяется конкретный день, в который проводятся основные поминальные ритуалы в пространстве кладбища. Поминальные дни, приуроченные к календарным церковным праздникам, имеют семейно-родственный и общественный характер, что является причиной сохранения их значимости. Коллективный характер поминовения на кладбище способствует обновлению и восстановлению социальных связей, служит актуализации утраченных коммуникаций между людьми. Ключевые слова: календарные праздники, кладбище как праздничный локус, поминальные обычаи, социальные коммуникации, трансформация традиций.

Th e article clarifi es the role of the Olshany cemetery in Prague as a location for the memory of Ukrainians and about Ukrainians. Olshany is one of the largest necropolises of prominent Ukrainians outside Ukraine. Most Ukrainians buried here became emigrants as a result of the defeat of the Ukrainian National Revolution of 1917-1921. Th e purpose of this article is to demonstrate the perception of this necropolis among Ukrainians, to show some aspects of mentions of Olshany in the Ukrainian information space and to fi nd out its possible role as a place of memory. Th e topic of Olshany became more active in the Ukrainian media in 2017 due to the threat of losing the grave of one of the most prominent Ukrainian poets of the early twentieth century-Oleksandr Oles (Kandyba) and his wife. Th e periodicity of attention to Olshany is explained by the interest of Ukrainians in the subject of the Ukrainian National Revolution of 1917-1921, which also acquires a greater resonance closer to the memorable dates. Members of the Ukrainian governments buried in the cemetery, including Fedor Shvets, Stepan Siropolko, Volodymyr Leontovych, Sofi a Rusova, Hryhoriy Sydorenko, Apollinarii Marshynsky, as well as scientists and artists Spiridon Cherkasenko, Mykola Andrusov, Yevhen Ivanenko and others, together with the military UGA, are very important part of the memory of Ukrainian post-revolutionary emigration, and involve people in understanding their destinies through the fi elds in which they were engaged before, during and aft er the Revolution. Th at is why Olshany already acts as a place of memory for Ukrainian historians, teachers, diplomats, etc. But given the professional diversity of the people buried there and the signifi cant legacy they have left behind, this place has greater potential. And new generations of Ukrainians who work or study in the Czech Republic now can contribute even more to this.

As Howard notes, 'heritage can be regarded as anything that someone wishes to conserve', while, according to Lowenthal, 'heritage expands especially because more people now have a share in it'. What is it, then, that we conserve in our cemeteries and that we wish to share with our public? What aspires to be the cultural heritage of cemeteries? This paper critically reflects on the cultural heritage of cemeteries, commenting on the financial results, content, products, and strategies of the public engagement that follows. In cemeteries that are more open to the wider public, we will see that their important memorial monuments are well-conserved and that their natural environment is well-maintained. We will also find museums and museum-shops, while we will have the chance to attend themed tours and take part in various other events. However, does this whole heritagization of the cemetery express the 'spirit of the place', or does it just express the infinite possibilities of the cemetery as space? In other words, do all these manage to deliver to the public the theme of death and to showcase the special identity of burial places? By simply acting at the behest of the heritage cult and cultural marketing, what we seem to produce is a 'dissonant heritage' and this is indeed a 'heritage at risk'. This is why it is time to assess our strategies and collectively reflect on the cultural heritage of cemeteries, not just as managers or academics, but also as the dedicated public of cemeteries. This presentation and interpretation of modern cultural activities in cemeteries is mainly based on the study of primary sources (interviews with cemetery representatives, field research, archival research), that were collected during the summer of 2016 on four UK cemeteries, as well as on data collected from various European cemeteries, which I have visited the past five years. Finally, based on the interpretation of the collective data, possible ways to wade through the contradictions of the cultural heritage of cemeteries are proposed.

This article aims at comparing social practices and rituals related to companion animal death in Japanese, Polish and American cultures. In contemporary Japan, companion animals are increasingly regarded as family members rather than property – a change in perception that Poland has been witnessing recently as well, and one that American researchers have been analyzing as early as almost 40 years ago, that is before the animal rights discourse became mainstream (e.g. Beck & Katcher, 1983; Cain, 1985). As this study reveals, numerous practices and rituals related to pet cemeteries are strikingly similar – or simply the same – across Japanese, Polish and American cultures. Such practices include: (a) bringing animal-related memorabilia to the graves of companion
animals, and (b) decorating these graves with toys, pet food, as well as items typically used for commemorating humans, such as incense sticks (Japan) or votive candles (U.S. and Poland). All three cultures (c) hold formal or informal holidays where dead companion animals are remembered and honored. Furthermore, (d) the belief in an afterlife for animals is also shared across the three discussed cultures, and is typically reflected by a description of heaven or the non-denominational, largely secular concept called the Rainbow Bridge.

English Version.
En este texto se hace una breve introducción al patrimonio cultural funerario, su contenido y características, así como al proceso de reconocimiento institucional del mismo, que todavía es incompleto. Se presta atención al papel de las empresas de servicios funerarios como gestores patrimoniales.
Este trabajo se ha realizado en el marco del proyecto I+D “La construcción de la identidad europea y los extranjeros durante el siglo XVIII en la Monarquía hispánica: Líneas de continuidad y análisis comparativo” (referencia: HAR2014-53024-P), financiado por el Ministerio de Economía y Competitividad del Gobierno de España con subvención PGE.

The Manětín - Hrádek cemetery has yielded the largest number of Ha D2/3 - LT A graves in Bohemia (223) and therefore it is not surprising that it occupies the first position within Bohemia also in the score of 15 graves with 59 glass beads (from one single cemetery). The collection of monochrome beads as well as eye beads and wavy-line decorated beads may be assessed as typical for its time. Th composition of the collection points to the SE Alpine region.

El presente trabajo propone una aproximación al Cementerio de San Jorge de Sevilla como fuente para abordar el estudio de la comunidad británica hispalense en el siglo XIX. Presentando como referencias centrales del análisis la génesis y localización del cementerio, las relaciones de la comunidad con el camposanto y las relaciones socioeconómicas con los locales, proponiendo un proyecto de futuro para el monumento

https://www.tiki-toki.com/blog/entry/ne-gravestones/

We are pleased to feature a very unique timeline this month about New England Gravestones and the Iconography of Death which was created by Robin Ness (@rwness) of Brown University.

The timeline shows how the iconography of gravestones changed from the 1600s to the very early 1900s in New England (the northeastern part of the United States) using examples from the creator's ancestors.

Using Tiki-Toki's category band view, stories are categorized into key events and locations (Massachusetts, Merrimack Valley and Maine). The format the timeline creator chose makes browsing the content very intuitive, not to mention that the stories include great images and well-researched, informative text.

So take a moment and explore the timeline - you may come away with a new appreciation for iconography on gravestones!

British planters, merchants and other non-landholding persons from Barbados owned and transported enslaved persons to the South Carolina colonial settlement as early as 1670. However, there is minimal specific information about Africans or Barbadian Creoles selected for these voyages. To date, no empirical research has examined any data on African or African descended artisans (enslaved or free) who accompanied their owners or authorized travelers to the New World. Such historical lack provides negligible if any recognition of the skillsets rendered by specific artisans that significantly enhanced the economic development of both Barbados initially, and later during the early development of Charleston. There is also little information known as to why Black artisans were specifically chosen or able to travel to and from the new Atlantic World. This lack of knowledge directly opposes the analyses of the numerous studies done on the importation of West Africans brought to Carolina for their expertise in rice technology and indigo processing which notably benefitted colonial capitalism during the 17th, 18th and 19th centuries.

Research generally seeks to gain better understandings of ways in which inhabitants of African-Caribbean heritage created a life for themselves by the manifestation and transformation of their culture through adaptive strategies, coping mechanisms, and creative resistance. The architectural, industrial and socio-cultural details of sugar and rice plantations have been documented to interpret ways in which local patterns of life emerged and evolved in Caribbean and Carolina settings. Yet little of these studies provide voice, face, and evidence of the co-existence amongst Bajans and Gullahs working in rural and ‘urban’ settings such as Bridgetown and Charleston.

A multitude of African and Creole artisans and skilled tradespersons played important roles during the colonial period, thus this research investigates the associated cultural heritage of craftsmanship and the built environment. The study examines artisans working within utilitarian and decorative arts with data mined from critical archives, history, genealogy, and archaeology resources associated with Black artisans originating in Barbados and their trajectories to later connections with Gullahs of Charleston, South Carolina.

La Roche, R. A.(2017). “Bajan To Gullah” Cultural Capital: Wood, Stone, Iron, and Clay 1670 To 1770. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/4454

He sends his students out into the cemeteries “armed with very specific research questions.” To whom are they asking these questions? The living? On many occasions I have heard Ian insist that cemeteries are indeed for the living, that those elaborate burial rituals and markings are our meager attempts to hold back the broad, merciless, and unending river of time. We erect headstones and we leave flowers—a universal yet odd desire to impart beauty and life to the cold and inert. Alongside the flowers we seem increasingly to be leaving such everyday objects as footballs and Bama memorabilia, Christmas boxes, and figurines (mostly angels). What are these mementoes saying? But perhaps Ian wants his students to direct their questions to the dead…by first looking closely at those who came before and then asking the right questions, we ourselves will be changed… By learning about them, we learn from them. We gain insight into the human condition.
[from the Preface by G. Ward Hubbs]

This paper examines the various symbols found in two Catholic cemeteries of New Orleans in order to evaluate the symbolic language surrounding death. From that evaluation, I hope to better understand how that symbolic language surrounding death presents in the two cemeteries in question. Utilizing Mircea Eliade’s theory of sacred space as well as elements of a “lived religion” approach, it examines the kinds of symbols used within the cemeteries and the way the symbols communicate various ideas about death. From that, it extrapolates a consideration of the relationship Catholic New Orleanians who bury in the two cemeteries being considered have with their dead. It draws upon data collected in two cemeteries, St Louis Cemetery No 1 and No 3, as well as on various sources relating to Catholic theology and the history of New Orleans. This paper illustrates some of the motifs present in the cemeteries and sets a broad-base pattern of categories—explicitly religious, largely secular, and hybrid. These three categories provide a constructive framework for considering how symbols denote sacrality, how secular symbols become sacred through context and proximity to the sacred, and how these ideas function in a way that is particular to New Orleanian Catholics. This research also engages in the essential work of understanding the religious life of New Orleans as a distinct phenomenon within American Catholicism, in addition to contributing to the necessary undertaking to document New Orleans in both pre-and-post-Katrina conditions. As such, it is the beginning of a larger effort to expand both efforts in the future.

Archaeologists studying multi-component cemeteries have argued that the societies who reused cemeteries were motivated by connecting to the past. However, often overlooked are the potential roles of mortuary events and sites as key social and political venues for creating, contesting, and unmaking relationships and identities for the later community independent of a connection to the past. In this paper, I explore the social and political roles that mortuary rituals at the Mound of the Hostages, Tara, Ireland played during the Middle Neolithic (3350-2800 BC) and Early Bronze Age (2300-1700 BC).

Tara’s emergence as a regional mortuary center occurred only several hundred years after its initial reuse by Early Bronze Age peoples. Just as importantly, the burial activity that marked Tara as special in the Early Bronze Age was very brief, revealing that the regional centralization at Tara was ultimately unsuccessful. The analysis of cemetery formation at Tara is only possible due to the development of a fine-grained site specific chronology. These results have broad implications for how we understand cemetery formation, the reuse of mortuary monuments, and the dynamics of social complexity in prehistoric societies.

The Jewish Community of Ferrara is well observed through the historical reconstruction of its cemeteries. In fact, there were six Jewish cemeteries in the city, only two of which remain today. Through the study of the minutes recorded by the Jews in their Pinqasim, or registers, light is shed on the little-known aspects of these Jewish cemeteries. This study focuses on the great Jewish cemetery seated in Via delle Vigne in Ferrara, on its history, on its structure and on the members of the Community who took care of its custody and maintenance. This piece of research is based on the analysis of the Pinqas of the Italian School, enclosed in the manuscript IT/Lu-1a, housed at the Central Archives for the History of the Jewish People in Jerusalem, spanning the years 1630 to 1673.

Abschnitt Soldatenfriedhof - im Lexikon der Bestattungs und Friedhofskultur Wörterbuch zur Sepulkralkultur

Was ist eine Complainte? Wurden Galgenreden auch gedruckt? Was versteht man unter Nachzehrern? Wo kommen Sanduhren in der Lite¬
ratur vor? Was sind Vadomori-Gediehte?
Solche und viele andere Fragen beantwortet dieses Lexikon. In über 200 Stichwörtern wird der Themenkomplex „Sterben und Tod, Bestattung und Erinnerung" in Bezug auf die Medien abgehandelt. Eine Fülle von Beispielen aus Literatur, Fotografie und Film, Musik und darstellender
Kunst zeigen die Vielfalt sowie die umfassende Bedeutung der Sepul- kralkultur. Durch die Jahrhunderte hindurch hat sie sich sowohl in Tex¬
ten und Musikstücken als auch in bewegten und unbewegten Bildern oder auf der Bühne niedergeschlagen. Mit diesem Lexikon wird Neuland betreten, denn erstmals liegt damit ein themenspezifischer Überblick über die mediale Todesthematik vor, der das Themenfeld breit abdeckt
und eine Fülle von Informationen und Anregungen zum Weiterdenken bietet.

Kratki uvod predstavi kulturo spominjanja in njeno nasprotje, kulturo pozabe. Pri tem posebno pozornost posveti prvi svetovni vojni, ki je v zadnjih štirih letih bila deležna veliko pozornosti. Kratek prispevek o soški fronti predstavi eno najbolj krvavih bitk na Slovenskem. Bitka je trajala 888 dni in je zahtevala okrog 250.000 smrtnih žrtev na obeh straneh.

QUEIROZ, Francisco - O Cemitério de Viana do Castelo. História, Arte, Património. Colaboração de Luís Moura Serra. Viana do Castelo, Câmara Municipal de Viana do Castelo, 2017, 434 páginas, ISBN: 978-972-588-260-3.
URL da capa, introdução e sumário: http://www.franciscoqueiroz.com/O_Cemiterio_de_Viana_do_Castelo.pdf

The chapter refers to non-Catholic cemeteries founded since the 18th century within today’s borders of the Turek county. The city of Turek and the Turek county is a unique place because of the presence of the remains of three cultures ‒ Catholic, Protestant and Jewish, co-existing with each other from the eighteenth century to World War II. Today, the relics of the former Protestants and Jews who live here are primarily cemeteries, located in all municipalities of the county. Unbelievable devastation of both Jewish and Evangelical cemeteries began with the outbreak of World War II. Lack of proper protection and care for these places over the next decades has contributed to progressive and irreversible damage. Due to the unsettled history between the Polish, German and Jewish people, nowadays these places are the “forgotten” or “foreign” cultural heritage. Sometimes these cemeteries still exist as well preserved, but most often they are illegible, forested and without tombstones. Some places can be identified only by the slightly visible shapes of the graves, characteristic wild vegetation, or the terrain in the form of alleys and earth ramparts.

This is a revised and extended version of earlier articles about Bethania Lutheran Church and congregation in South East Queensland. It is a case study for examining a community of faith through three bonding elements: life events; community events; and the cycle of the church year.

Analysis of the death claims payouts, made by the City of Los Angeles, for victims of the St. Francis Dam disaster of 1928, reveals evidence suggesting that ethnicity, class, and gender were factors considered in the placing of value on human life. Inequality has also been discerned within the landscape of the flood zone. A survey of local cemeteries reveals that many graves have been left unmarked; further, a survey of the flood zone reveals that no formal memorialization of the disaster exists. This poster highlights the data available in the claims files, methods and results of this study on social inequality, and discusses the impact that not memorializing the disaster has had on the social memory of this catastrophic event in Southern California’s history.

The research presented in this paper is part of a collaborative project between the RUG and the local authority of Groningen (Gemeente Groningen). The author performed literature and archival research on the South Cemetery of Groningen. Dating from 1827, it is one of the oldest existant cemeteries. The cemetery’s plan was marked by a division into zones destined for different classes, ranging from the first to the fifth class. The first class, right at the front, was the most expensive burial location, whereas the fifth class in the back of the cemetery was reserved for paupers who could not afford a proper funeral. Nowadays the fifth class has completely vanished from the cemetery and from almost all literary sources. This article seeks to provide possible explanations for the disappearance of the fifth class, but also raises wider questions about the formation of mortuary records in general.

This paper examines the rise and fall of New Jersey's architectural terra cotta industry (c. 1870-1930) through its products. Particular consideration is paid to the factors leading to its growth, the methods employed in manufacturing terra cotta, and the part played by new European immigrants in the success of this industry. Although urban renewal has removed most of the terra cotta factories from the modern landscape, their products still remain. Here attention is focused on the architectural terra cotta that colored urban skylines at the turn of the century and the unusual ceramic gravemarkers that dot the Clay District's cemeteries. These seemingly disparate sources, examined in their historic context, provide interesting insights into the skills, craftsmanship, and ethnicities of the terra cotta workers.

European cemeteries  are considered as  open- air museums.  Some  of them are also equipped with museums. There are organized various cultural events in cemeteries, too. Besides, the Association of Significant Cemeteries of Europe  promotes the cultural heritage of cemeteries. Even in countries where cemeteries were not yet considered as places of touristic interest, as in Greece, recently began a growing interest towards  that direction. The present paper discusses the existing conditions, focusing on the rich heritage of the various kinds of Greek cemeteries  and refers on  the perspectives of cemetery tourism.