Journal articles on the topic 'Cemetery Headstones'

Focusing on the verbal rather than the visual elements of early and more modern headstones in eastern Nova Scotia and Cape Breton, this essay will comment on a selection of Gaelic headstone inscriptions, highlighting such elements as word choice (whether secular or religious), cemetery location, time period, and the deceased’s background. Despite the striking paucity of Gaelic examples, it is our objective to discuss why Gaelic had a limited presence in Nova Scotia’s pioneer Scottish immigrant cemeteries and to demonstrate how these cemeteries were contested sites, which mirrored ongoing tensions between assimilation and cultural retention. In sum, this article will assess the importance of cemeteries as material articulations of language use and language maintenance among Nova Scotia’s diasporic Scots, set against the wider background of their struggles, aspirations, and shared values.

For the linguistic landscape analysis of private signs of Banat Bulgarians we chose two cemeteries, both of them multiethnic, since Banat Bulgarians in Serbia do not form a majority population in any village. The cemetery in Jasa Tomic/Modos is religiously mixed, but the Catholic and Orthodox part are still divided. Banat Bulgarians in Konak village are buried in the Catholic cemetery; there is a separate Orthodox cemetery for the majority population. These two villages (Jasa Tomic and Konak) were selected because they share a similar situation from the diachronic socio-linguistical point of view: apart for a brief time during World War II, the Bulgarian/Paulician language was hardly taught since the early 20th century; Bulgarian was used only in the family and the Catholic church (there are prayer books in Banat Bulgarian); there were many mixed marriages; there was no revival of language and culture As inscriptions on all existing Banat Bulgarian Cyrillic headstones are in Serbian and none of the cemeteries visited have inscriptions in Bulgarian, or rather in the Bulgarian Cyrillic, this indicates that the use and knowledge of standard Bulgarian is limited among the Banat Bulgarians. At the same time, the use of Banat Bulgarian in the Latin alphabet on a proportionally large number of headstones up to the end of the 20th century in the Serbian part of the Banat, and also actively today in Vinga in the Romanian part of Banat, indicates the great importance of the Banat Bulgarian language in preserving the identity of Banat Bulgarians.

AbstractLowell is considered as the birthplace of the industrial revolution in the early nineteenth-century United States. Originating in 1822, the new textile factories harnessed the waters of the Merrimack River using a system of canals, dug and maintained by laborers. While this work employed many local Yankees, it also attracted groups of emigrant Irish workers. Grave memorials are a valuable source of information concerning religious and ethnic identity and an analysis of the slate headstones contained within Yard One of St Patrick’s Cemetery, opened in 1832, provides insight into the mindset of this migrant community. The headstones evolved from contemporary Yankee memorials but incorporated Roman Catholic imagery, while the inclusion of shamrocks and details of place of origin on certain memorials attests to a strong sense of Irish identity. The blatant display of such features at a time of ethnic and religious sectarian tensions in Massachusetts demonstrates the confidence that the Irish had of their place in the new industrial town.

Commentary: In Baghdad, the rise and folly of rapacious imperial power is commemorated in a forgotten cemetery called the North Gate. Dogs are its visitors; the rusted gates are padlocked, and skeins of traffic fumes hang over its parade of crumbling headstones and unchanging historical truth. Lieutenant-General Sir Stanley Maude is buried here, in a mausoleum befitting his station, if not the cholera to which he succumbed. In 1917, he declared: ‘Our armies do not come...as conquerors or enemies, but as liberators.’ Within three years, 10,000 had died in an uprising against the British, who gassed and bombed those they called ‘miscreants’. It was an adventure from which British imperialism in the Middle East never recovered.

Robert Albert Stuart, the High Sheriff of Charlotte County, deserves credit for establishing the black granite monument industry in New Brunswick. In the late 19th to early 20th centuries, he opened three quarries in mafic plutonic rocks in the vicinity of the Chickahominy Mountain, north of St. Andrews: the Bocabec black granite quarry (1893), the Steen Lake black granite quarry (1895), and the Glenelg porphyry quarry (1906). Much of the information in brief articles in local newspapers lacks sufficient detail to gain a full understanding of the historical development of these quarries. To obtain a clearer timeline for production of stone from the quarries, the rock type in each was examined and compared to black granite monuments in nearby cemeteries known to be sourced from these specific quarries. Previous investigations did not entirely rule out the possibility that the Stuart quarries may have been a source for the headstones placed in the Fairview Lawn Cemetery in Halifax, Nova Scotia, to mark the graves of some of those who were lost when the Titanic sank in 1912. Our detailed analysis of rock textures and production histories leads us to conclude that none of the Stuart quarries could have been a source for the Titanic headstones and supports the previous assessment that they came from Charles Hanson quarry.

This paper examines the history and current status of Newark’s Grove Street Cemetery, the first section of which was established in 1885. The cemetery, plagued by deterioration and vandalism for more than 50 years, represents a microcosm of the Jewish immigrant experience, with each headstone telling a story. Given the number of people buried at Grove Street, there are more than 10,000 stories that need desperately saving. Drawing largely upon interviews and papers held at the Jewish Historical Society of New Jersey and site visits, this piece evaluates the cemetery’s caretaking efforts and makes recommendations for a path forward.

Stratification of the cemetery’s space reflects the social structure of the city, revealing an internal hierarchy, the worldview and the tastes of the inhabitants. The message that a headstone conveys is a resultant of the communication intended by those who commissioned it and the historical context. The means of visual expression, as well as the nature of the embellishments are the necessary tools for its reading. This text is concerned with the possibilities of analysing and interpreting historical forms found at the Jewish cemetery in Łódź, taking into account the time when they were created, the location, the patron and the historical context.

Religious inscriptions often cannot be separated from religious doctrines developed by the local communities in relation to their level of understanding of religion. In Central Sulawesi, religious teachings acquired from the teachers, scholars and religious leaders of Islam have colored the form and content of religious inscriptions. This article discusses the history and development of some religious inscriptions in Central Sulawesi, primarily in the cities of Palu, Donggala, and Banggai. The study focuses on four areas, namely (1) The family cemetery of Tanga Banggo (Kings of Palu), (2) the Mosque of Kampung Baru in Kota Palu, (3) the Al-Amin Mosque in Wani, Donggala, and (4) The Grand Mosque of Donggala in Donggala. From these areas, the research found 46 inscriptions. The inscription on the tombstone consists of identity and titles of the deceased, prayers, verses of the Qur’an, and the name of the Prophet's family and Companions. Meanwhile, the inscription on the mosques consists of the mosque names, the year of construction, and Hadith. Calligraphy is used generally in the styles of Tsulutsi, and Naskhi. The materials used consisted of wood, river rock, stone and marble temples. The existing conditions of inscriptions on tombstones, generally have suffered damage (wear). Headstone size generally between 20-120 centimeters. Headstone for men mostly spherical (phallus) and for women are usually flat. At the cemetery, the inscription contains the pilgrimage to the cemetery or graves, especially the graves Islamic leaders generally have similarities with other regions in Indonesia. While encryption in mosques suggests the words of prayers five times a day, away from God’s prohibition, hoping to worship for Allah's pleasure, advice, obedience, and others. Keywords: Religious Inscription, Mosques, Tombs, Islam, History, Central Sulawesi Inskripsi kegamaan seringkali tidak dapat dipisahkan dari kepercayaan masyarakat setempat dalam hubungannya dengan tingkat pemahaman mereka terhadap agamanya. Di Sulawesi Tengah, ajaran agama yang diperoleh dari para guru, ulama dan pimpinan agama Islam sedari awal mewarnai bentuk dan isi inskripsi keagamaan. Artikel ini membahas sejarah dan perkembangan beberapa inskripsi keagamaan di provinsi Sulawesi Tengah, tepatnya di kota yaitu Palu, Donggala, dan Banggai. Penelitian di fokuskan pada empat lingkungan, yaitu (1) Makam Situs Pekuburan Keluarga Tanga Banggo (Raja-Raja Palu), (2) Masjid Jami Kampung Baru Kota Palu, (3) Masjid Al Amin Wani di Donggala, dan (4) Masjid Raya Donggala di Donggala. Penelitian ini menemukan 46 inskripsi. Inskripsi pada nisan terdiri dari identitas dan gelar orang yang meninggal, doa, ayat al-Qur’an, dan nama keluarga dan sahabat Nabi. Sementara itu, inskripsi di Masjid terdiri dari nama masjid, tahun pembangunannya, dan hadis. Kaligrafi yang digunakan umumnya memakai Arab tsulutsi, dan naskhi. Adapun bahan yang digunakan terdiri dari kayu, batu sungai, batu candi dan marmer. Keadaan inskripsi yang ada pada nisan, umumnya telah mengalami kerusakan (aus). Ukuran nisan pada umumnya antara 20 - 120 cm. Nisan untuk laki-laki kebanyakan berbentuk bulat (lingga) dan untuk perempuan pipih. Di pekuburan, inskripsi berisikan ziarah ke pemakaman atau kuburan, terutama kuburan pemuka-pemuka Islam yang banyak kesamaan dengan daerah lainnya di Indonesia. Sementara inkripsi yang ada di masjid banyak menjelaskan masalah salat lima waktu, menjauhi larangannya, ibadah untuk mengharap rida Allah, nasehat, ketaatan, dan lain-lain. Kata kunci: Prasasti Keagamaan, Masjid, Kuburan, Islam, Sejarah, Sulawesi Tengah

Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.

Deze bijdrage handelt over de perikelen in de jaren dertig rond het plan om het lichamelijk overschot van de Vlaamse dichter Paul Van Ostaijen over te brengen uit het klein Waals dorp waar hij in vergetelheid begraven lag onder een houten kruis naar zijn geboortestad Antwerpen. Daar zou hij herbegraven worden op de stedelijke begraafplaats Schoonselhof onder een gepaste denksteen. Zoals meermaals het geval is bij het oprichten van publieke monumenten, verliepen – wegens onderling gekibbel en gebrek aan financiële middelen – meer dan zes jaren vooraleer de oorspronkelijke idee kon verwezenlijkt worden.Aandacht in dit artikel gaat naar Jozef Duysan, bewonderaar van de dichter en uitgesproken flamingant, die een cruciale rol speelde in de conceptie en uitvoering van het initiatief. Ten slotte beschrijft het artikel hoe deze nu bijna totaal vergeten man tijdens de Tweede Wereldoorlog in het vaarwater geraakte van de collaboratie, fungeerde als directeur van het Arbeidsamt in Antwerpen, na de oorlog veroordeeld werd en jaren lang ondergedoken leefde in die stad.________Jozef Duysan’s battle with the angel: Skirmishes around the tomb of Paul Van OstaijenThis contribution reports the vicissitudes concerning the plan dating from the nineteen thirties to transfer the mortal remains of the Flemish poet Paul Van Ostaijen from the small Walloon village where he was buried in oblivion under a wooden cross to Antwerp, the city of his birth. He was to be reburied there on the municipal cemetery Schoonselhof under a fitting memorial headstone. As frequently happens on the occasion of creating public monuments, more than six years passed before the original idea could be carried out – because of internal bickering and lack of financial means. This article focuses on Jozef Duysan, an admirer of the poet and an explicit Flemish militant, who played a crucial role in the concept and realisation of the initiative. In conclusion the article recounts how this man who has been practically completely forgotten now, ventured into the deep waters of the collaboration during the Second World War, how he acted as director of the Arbeidsamt in Antwerp and how he was convicted after the war and lived for many years in hiding in that city.

Abstract This article presents the results of a combined archaeological and cultural anthropological study of 170 horse burials at a pet (companion animal) cemetery in Mikonkangas, Oulu, Finland. The applied methods include archaeological documentation, interviews with the horse caretakers, and visits to the site. Contrary to socially and legislatively controlled human burial grounds with organized maintenance, companion animal cemeteries with their inherent do-it-yourself character are often displays for more spontaneous expressions of grief and longing. The evidence of remembrance varies from nearly unmarked graves to elaborate memorials with headstones, epitaphs, flowers, and personal objects. The thought of a reunion in the afterlife is evident in some of the epitaphs and could also have influenced the use of crosses and angel symbols on some of the graves.

Since its inception in 1851, the Texas State Cemetery in Austin has risen in stature to become the state's premier burial place for state officials, historical figures, and prominent citizens. Extensive renovation work that began in 1995 necessitated an archeological study that included historic archival research, pedestrian survey, geomorphological assessment, mechanical testing in proposed construction zones, recording and investigation of historical features (including three unmarked graves) found in construction zones, and excavation and relocation of 57 graves of Confederate veterans and spouses. Prewitt and Associates, Inc., conducted these investigations between April and August of 1995. Archival research provides a concise history of the development and historical significance of the 145-year-old State Cemetery. Although it was sometimes neglected and remained an obscure burial place prior to 1900, the current project marks the third major renovation phase to be undertaken this century. The earliest extensive improvements occurred between 1910 and 1915 under the direction of Governor O. B. Colquitt. The second major overhaul, promoted by businessman and historian Louis W. Kemp, occurred during the late 1920s and early 1930s. The 1995-1996 renovations are an interagency cooperative effort, overseen by Lieutenant Governor Bob Bullock and funded in 1995 as a, Statewide Transportation Enhancement Project under the Intermodal Surface Transportation Efficiency Act (ISTEA) of 1991. True to the visions of all its supporters, the Texas State Cemetery is destined to be more than a simple burial ground - it is becoming a cemetery-museum for the curation of Texas history. The pedestrian survey and geomorphological investigation yielded nothing unexpected, but subsurface testing uncovered unusual features in two proposed construction zones. Three previously unknown grave pits were exposed in a Gradall trench in the northeastern corner of the cemetery where construction of a cenotaph is planned. Hand testing revealed outlines of wooden coffins that contained no human remains. Archival research uncovered two facts relating to the empty graves: (1) the northeastern 1-acre of the cemetery was set aside between 1866 and ca. 1875 for the burial of Federal soldiers stationed in Austin during the post-Civil War Reconstruction period; and (2) the Federal burials were later exhumed and reinterred in a National Cemetery in San Antonio, Texas. Gradall trenching in the proposed Plaza de los Recuerdos construction zone uncovered extensive concrete curbing associated with a former north-south roadway that entered the cemetery from Seventh Street. Subsequent research identified these features as remnants of Albert Sidney Johnston Avenue, constructed by the short-lived Austin construction firm of Brown & Reissig in 1912-1913 during the Colquitt renovation era. This roadwork was covered over during the 1929-1930 construction of Lou Kemp Highway. The greatest archeological effort involved the moving of historic graves, necessitated by the master renovation plan which called for landscaping to provide a buffer between vehicular traffic along the main cemetery road and the closest graves in Sections D and F. These sections contain the graves of over 2,000 Confederate veterans, soldiers, and wives. Of these, 57 graves fronting along the central roadway were exhumed and reinterred in a safer Iocation in Section D. Headstones associated with each grave, along with additional archival research, provided a great deal of information (minimally name and age at death) on the 1884 to 1951 burials of 51 Confederate veterans and 6 spouses whose remains were excavated. The mortuary artifacts associated with these burials, and detailed osteological analyses on skeletal remains of 56 individuals, are described. The archeological and bioarcheological data reported herein provide a rare look at the evolution of funerary traits during the early twentieth century, as well as insights into the health of an elderly group of people, many of whom fought in and survived the Civil War. Average age at death for the individuals comprising this sample is 77.3 years. An osteological examination of the remains showed that most observable skeletal disorders consisted of age-progressive changes such as arthritis, antemortem tooth loss, and caries. Signs of trauma also were common, with some skeletal conditions interpreted as evidence of war-related wounds.