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Journal articles on the topic 'Human remains (Archaeology) – Repatriation'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Lippert, Dorothy. "Remembering Humanity: How to Include Human Values in a Scientific Endeavor." International Journal of Cultural Property 12, no. 2 (2005): 275–80. http://dx.doi.org/10.1017/s0940739105050137.

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TheBonnichsendecision has been heralded as a victory for anthropology, because it appears to vindicate the position of the plaintiffs who brought their suit in order to be allowed to conduct scientific research on a 9,000-year-old skeleton from North America. It appears to be a defeat for Native Americans, who view this skeleton as an ancestor and who would prefer to see the remains of this individual returned to the ground to continue the long journey back to the earth. In fact, this polarized view of the case returns the discourse surrounding repatriation to a previous level in which argumen

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2

Tweedie, Ann. "Rediscovering Anthropology: An Internship with the National Park Service." Practicing Anthropology 20, no. 4 (1998): 16–20. http://dx.doi.org/10.17730/praa.20.4.h54642654120h4w5.

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My initial experience with applied anthropology began in cyber-space. In the fall of 1994, I was considering a leave from my doctoral program in cultural anthropology at Harvard University and was searching for employment in which I could test the practicality of my anthropological skills. My most marketable professional experience at that time was several months involvement in implementing the Native American Graves Protection and Repatriation Act (NAGPRA) at Harvard's Peabody Museum of Archaeology and Ethnology. In response to an inquiry I posted on an anthropology listserve, Rebecca Joseph,

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3

Colwell-Chanthaphonh, Chip, Rachel Maxson, and Jami Powell. "The repatriation of culturally unidentifiable human remains." Museum Management and Curatorship 26, no. 1 (2011): 27–43. http://dx.doi.org/10.1080/09647775.2011.540125.

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4

Berryman, Jim. "Human remains as documents: implications for repatriation." Journal of Documentation 76, no. 1 (2019): 258–70. http://dx.doi.org/10.1108/jd-04-2019-0060.

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Purpose The purpose of this paper is twofold. First, to investigate the documentality of human remains in museum and research collections. Second, to provide a rationale for a processual model of documentation, which can account for their repatriation and eventual burial. Design/methodology/approach This paper uses a multidisciplinary approach to examine the repatriation issue. It considers an ethical argument developed to support claims for repatriation: the nominal identification of a body as a universal criterion for its burial. Based on Igor Kopytoff’s processual model of commoditisation,

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5

Vigneron, Sophie. "The Repatriation of Human Remains in France: 20 Years of (Mal)practice." Santander Art and Culture Law Review, no. 2 (6) (2020): 313–38. http://dx.doi.org/10.4467/2450050xsnr.20.022.13025.

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This article analyses three cases of repatriation of human remains by French public museums in order to critically examine the difficulties in the changing institutional practice. It critically ssesses the statutory and administrative processes that have been used to repatriate human remains and identifies the difficulties that have been and are mostly still encountered. Firstly, it evaluates the public/private conundrum of ownership of human remains in French law, which explains why Parliament had to intervene to facilitate the repatriation of remains in public museum collections, whereas a p

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6

Nakamura, Naohiro. "Cultural affiliation is not enough: the repatriation of Ainu human remains." Polar Record 53, no. 2 (2017): 220–24. http://dx.doi.org/10.1017/s0032247416000905.

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ABSTRACTThe challenges faced by indigenous peoples in repatriation negotiations vary across the globe. In 2012, three Ainu individuals launched a legal case against Hokkaido University, demanding the return of the human remains of nine individuals and a formal apology for having conducted intentional excavations of Ainu graveyards, stolen the remains and infringed upon their rights to perform ceremonies of worship. This action marked the first of such legal cases in Japan. The Ainu experienced both legal and ethical challenges during negotiations with the university; for example, while the cla

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7

Smith, Laurajane. "The repatriation of human remains – problem or opportunity?" Antiquity 78, no. 300 (2004): 404–13. http://dx.doi.org/10.1017/s0003598x00113043.

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The editor’s question “who do human skeletons belong to?” (Antiquity 78: 5) can be answered positively, but it must be answered in context. The question was prompted by reports from the Working Group on Human Remains established by the British government’s Department for Culture, Media and Sport (DCMS) in 2001 to review the current legal status of human remains held in all publicly funded museums and galleries, and to consider and review submissions on the issue of the return of non-UK human remains to their descendent communities (DCMS 2003: 1-8). In effect, the report was primarily concerned

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8

Thom, Stephen N., Larry Myers, and Julian Klugman. "Mediation and native American repatriation of human remains." Mediation Quarterly 10, no. 4 (1993): 397–404. http://dx.doi.org/10.1002/crq.3900100408.

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9

Lail, Warren K., David Sammeth, Shannon Mahan, and Jason Nevins. "A Non-Destructive Method for Dating Human Remains." Advances in Archaeological Practice 1, no. 2 (2013): 91–103. http://dx.doi.org/10.7183/2326-3768.1.2.91.

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AbstractThe skeletal remains of several Native Americans were recovered in an eroded state from a creek bank in northeastern New Mexico. Subsequently stored in a nearby museum, the remains became lost for almost 36 years. In a recent effort to repatriate the remains, it was necessary to fit them into a cultural chronology in order to determine the appropriate tribe(s) for consultation pursuant to the Native American Grave Protection and Repatriation Act (NAGPRA). Because the remains were found in an eroded context with no artifacts or funerary objects, their age was unknown. Having been asked

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10

Wright, Joanne L., Sally Wasef, Tim H. Heupink, et al. "Ancient nuclear genomes enable repatriation of Indigenous human remains." Science Advances 4, no. 12 (2018): eaau5064. http://dx.doi.org/10.1126/sciadv.aau5064.

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After European colonization, the ancestral remains of Indigenous people were often collected for scientific research or display in museum collections. For many decades, Indigenous people, including Native Americans and Aboriginal Australians, have fought for their return. However, many of these remains have no recorded provenance, making their repatriation very difficult or impossible. To determine whether DNA-based methods could resolve this important problem, we sequenced 10 nuclear genomes and 27 mitogenomes from ancient pre-European Aboriginal Australians (up to 1540 years before the prese

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11

Nilsson Stutz, Liv. "Archaeology, Identity, and the Right to Culture: Anthropological perspectives on repatriation." Current Swedish Archaeology 16, no. 1 (2021): 157–72. http://dx.doi.org/10.37718/csa.2008.09.

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The debatc concerning repatriation and reburial is attracting increasing attention in Sweden. While most archaeologists today understand the importancc of repatriation and the arguments underlying the claim, the process is not completely unproblematic and certainly not in all cases. This article explores some tendencies within the international debate about repatriation, and frames them within a more general discussion about human rights, the right to culture, and the role of cultural heritage within this debatc. Through a critical approach to the debate, it is argucd that archaeology needs to

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12

Nienaber, W. C., and M. Steyn. "Archaeology in the Service of the Community: Repatriation of the Remains of Nontetha Bungu." South African Archaeological Bulletin 57, no. 176 (2002): 80. http://dx.doi.org/10.2307/3888858.

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13

Gulliford, Andrew. "Bones of Contention: The Repatriation of Native American Human Remains." Public Historian 18, no. 4 (1996): 119–43. http://dx.doi.org/10.2307/3379790.

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14

Young, Janet. "Responsive Repatriation: Human Remains Management at a Canadian National Museum." Anthropology News 51, no. 3 (2010): 9–12. http://dx.doi.org/10.1111/j.1556-3502.2010.51309.x.

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15

Garsha, Jeremiah J. "Expanding Vergangenheitsbewältigung? German Repatriation of Colonial Artefacts and Human Remains." Journal of Genocide Research 22, no. 1 (2019): 46–61. http://dx.doi.org/10.1080/14623528.2019.1633791.

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16

Aranui, Amber Kiri. "Restitution or a Loss to Science? Understanding the Importance of Māori Ancestral Remains." Museum and Society 18, no. 1 (2020): 19–29. http://dx.doi.org/10.29311/mas.v18i1.3245.

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For the past 20 years, the main focus of repatriation-related publications has been how the return of human remains has affected the institutions in which the remains reside. Be that with regard to the loss to science or public good, or changes in the way human remains are now cared for, treated, displayed, and stored. But what about the effects on the descendant communities from which these remains originate? There are some examples of Indigenous perspectives regarding the importance of repatriation in the literature, but these are few and far between by comparison. This article examines the

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17

James, N. "Repatriation, display and interpretation." Antiquity 82, no. 317 (2008): 770–77. http://dx.doi.org/10.1017/s0003598x00097386.

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The British Museum and the National Museum of Wales have lent the finds from Kendrick's Cave, in Llandudno, north Wales, for display and storage at Llandudno Museum; and the British Museum has sent the famous body from Lindow Moss, near Manchester, to be shown at the Manchester Museum, 100km away in England. How should metropolitan or national museums relate to provincial museums? Should there be more such loans? The exhibition in Manchester deliberately raises another question too: how – if at all – should human remains be displayed?

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18

Nakamura, Naohiro. "Redressing injustice of the past: the repatriation of Ainu human remains." Japan Forum 31, no. 3 (2018): 358–77. http://dx.doi.org/10.1080/09555803.2018.1441168.

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19

Lamptey, Pearl S. N. O., and Wazi Apoh. "The restitution debate and return of human remains: implications for bioarchaeological research and cultural ethics in Africa." Contemporary Journal of African Studies 7, no. 1 (2020): 97–115. http://dx.doi.org/10.4314/contjas.v7i1.7.

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The calls for repatriation and restitution of African objects and human remains in unlawful Euroamerican custody are gaining global momentum. This paper examines how bioarchaeological analyses are done on legitimately excavated or acquired human remains. Such studies are assessed in tandem with the negative eugenicist practices associated with the looted African human remains that were studied in Europe and America during the periods of slavery and colonization in Africa. It further examines the issues surrounding the repatriation of human remains and discusses the implications of this practic

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20

Hole, Brian. "Playthings for the Foe: The Repatriation of Human Remains in New Zealand." Public Archaeology 6, no. 1 (2007): 5–27. http://dx.doi.org/10.1179/175355307x202848.

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21

Mays, Simon. "Human remains in marine archaeology." Environmental Archaeology 13, no. 2 (2008): 123–33. http://dx.doi.org/10.1179/174963108x343245.

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22

Zimmerman, LJ, and RN Clinton. "Case note. Kennewick man and native American graves protection and repatriation act woes." International Journal of Cultural Property 8, no. 1 (1999): 212–28. http://dx.doi.org/10.1017/s0940739199770670.

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The contentious, sometimes even raucous debate over the repatriation and reburial of Native American human remains has been calm compared to the clamor raised over the so-called Kennewick Man. Although the reburial debate has captured substantial worldwide media and public attention, the debate over the Kennewick find has done what no other case has so far managed - to raise a serious legal challenge to parts of the 1990 Native American Graves Protection and Repatriation Act (NAGPRA), a law providing for the return of human remains and burial artifacts to tribes. This case study examines the c

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23

Nash, Catherine. "Making kinship with human remains: Repatriation, biomedicine and the many relations of Charles Byrne." Environment and Planning D: Society and Space 36, no. 5 (2018): 867–84. http://dx.doi.org/10.1177/0263775818756080.

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This paper explores the ways in which genealogical, ancestral and wider forms of relatedness are produced through human remains. It does so through focusing on the case of the controversial display of the remains of Charles Byrne (1761–83), commonly known as ‘The Irish Giant’ in the Hunterian Museum in London. These remains have been mobilised in the making of ideas of national, regional and local belonging for the remains themselves and differently imagined geographies of relatedness and collective identity. They have also been subject to biomedical research that has involved producing ideas

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24

Adams, Shaun, Rainer Grün, David McGahan, et al. "A strontium isoscape of north‐east Australia for human provenance and repatriation." Geoarchaeology 34, no. 3 (2019): 231–51. http://dx.doi.org/10.1002/gea.21728.

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25

Bray, Tamara L. "Repatriation, power relations and the politics of the past." Antiquity 70, no. 268 (1996): 440–44. http://dx.doi.org/10.1017/s0003598x00083411.

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Museums across the USA are busy carrying out their new obligations under NAGPRA, the Native American Graves Protection and Repatriation Act. There is more to the mood than some change in how human remains are curated in archaeological and anthropological collections.

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26

Ariss, Rachel. "‘Bring Out Your Dead’: Law, Human Remains and Memory." Canadian journal of law and society 19, no. 1 (2004): 33–54. http://dx.doi.org/10.1017/s0829320100007948.

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RésuméLes systèmes de droit canadiens et américains reconnaissent la mémoire principalement comme un outil et un objet de preuve, alors que pour les anthropologues se souvenir est un acte moral et culturel. Cet article analyse la jurisprudence des causes historiques et contemporaines ainsi que des lois consacrées à la manière de traiter les cadavres dans la perspective d'une reconnaissance légale de la mémoire comme “pratique morale”. La jurisprudence contemporaine considère le traitement indigne de corps humains comme un affront à la mémoire du défunt. L'interprétation duNative American Grave

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27

Becker, Marshall Joseph, and Douglas H. Ubelaker. "Human Skeletal Remains: Excavation, Analysis, Interpretation 2." American Journal of Archaeology 94, no. 3 (1990): 487. http://dx.doi.org/10.2307/505804.

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28

Nash, Stephen E., and Chip Colwell. "NAGPRA at 30: The Effects of Repatriation." Annual Review of Anthropology 49, no. 1 (2020): 225–39. http://dx.doi.org/10.1146/annurev-anthro-010220-075435.

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On November 16, 1990, US President George H.W. Bush signed into law the Native American Graves Protection and Repatriation Act (NAGPRA). This federal legislation marked the culmination of decades of debate among scientists, curators, and Native American leaders and activists over the control of ancestral human remains and sacred, funerary, and communally owned objects. Anthropologists have now investigated myriad aspects of NAGPRA, from its underlying philosophical arguments; to its legislative history, its legal ramifications and political effects, and the methods of its implementation; to ho

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29

Turnbull, Paul. "International Repatriations of Indigenous Human Remains and Its Complexities: the Australian Experience." Museum and Society 18, no. 1 (2020): 6–18. http://dx.doi.org/10.29311/mas.v18i1.3246.

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In this article, I discuss how returns of Ancestral Remains of Indigenous Australian communities from overseas museums and other scientific institutions since the early 1990s have occurred in the context of changing Australian government repatriation policies and practices. The article then highlights how the past three decades have seen numerous instances of the return of Ancestral Remains to their community proving difficult and stressful because of the loss of ancestral lands, life-ways and the experience of colonial subjugation. As I explain, returning the dead has challenged the living by

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30

Howe, Brendan M. "Laos in 2013." Asian Survey 54, no. 1 (2014): 78–82. http://dx.doi.org/10.1525/as.2014.54.1.78.

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In 2013 Laos joined the World Trade Organization, economic growth was over 8%, and graduation from least-developed country status by 2020 remains achievable. But its human development index of 0.543 remained below the regional average. Macro development projects still threaten the vulnerable. The abduction of a prominent campaigner and repatriation of North Korean refugees highlighted human rights challenges.

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31

Curtis, Neil G. W. "Human remains: The sacred, museums and archaeology." Public Archaeology 3, no. 1 (2003): 21–32. http://dx.doi.org/10.1179/pua.2003.3.1.21.

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32

Harris, Faye. "Understanding human remains repatriation: practice procedures at the British Museum and the Natural History Museum." Museum Management and Curatorship 30, no. 2 (2015): 138–53. http://dx.doi.org/10.1080/09647775.2015.1022904.

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33

Skipper, Cassie E., Scott D. Haddow, and Marin A. Pilloud. "Thermal Alterations to Human Remains in Çatalhöyük." Near Eastern Archaeology 83, no. 2 (2020): 120–28. http://dx.doi.org/10.1086/708888.

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34

Hillson, Simon. "Recording dental caries in archaeological human remains." International Journal of Osteoarchaeology 11, no. 4 (2001): 249–89. http://dx.doi.org/10.1002/oa.538.

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35

Pany-Kucera, Doris, Michaela Spannagl-Steiner, Lukas Waltenberger, et al. "Appendix 1. Catalogue of Human Remains from Schleinbach." Archaeologia Austriaca Band 104/2020 (2020): 13—A—13—B. http://dx.doi.org/10.1553/archaeologia104s13-a.

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36

Swain, Hedley. "The Value of Human Remains in Museum Collections." Public Archaeology 6, no. 3 (2007): 193–97. http://dx.doi.org/10.1179/175355307x243636.

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37

Deloria, Philip J. "The New World of the Indigenous Museum." Daedalus 147, no. 2 (2018): 106–15. http://dx.doi.org/10.1162/daed_a_00494.

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Museums have long offered simplistic representations of American Indians, even as they served as repositories for Indigenous human remains and cultural patrimony. Two critical interventions–the founding of the National Museum of the American Indian (1989) and the passage of the Native American Graves Protection and Repatriation Act (1990)–helped transform museum practice. The decades following this legislation saw an explosion of excellent tribal museums and an increase in tribal capacity in both repatriation and cultural affairs. As the National Museum of the American Indian refreshes its per

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38

Wergin, Carsten. "Healing through Heritage?" Anthropological Journal of European Cultures 30, no. 1 (2021): 123–33. http://dx.doi.org/10.3167/ajec.2021.300109.

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This Forum contribution builds on the ethnographic engagement with restitution projects as places of transcultural encounter. Based on data collected in 2019 during repatriation ceremonies in Berlin and Leipzig, I show how a responsibility for human remains that was shared between European museums and Australian Indigenous custodians set in motion processes of healing, both among Indigenous groups and those working with these collections in Europe. I further argue that ethnographic museums change in these processes from supposedly passive exhibition spaces to spaces of socio-critical engagemen

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39

Bruning, Susan B. "Complex Legal Legacies: The Native American Graves Protection and Repatriation Act, Scientific Study, and Kennewick Man." American Antiquity 71, no. 3 (2006): 501–21. http://dx.doi.org/10.1017/s0002731600039780.

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Debates over disposition options for an inadvertently discovered set of early Holocene human remains known as Kennewick Man have fueled discussions about the scientific, cultural, and ethical implications of the anthropological study of human remains. A high-profile lawsuit over Kennewick Man has led to the most extensive judicial analysis to date of the Native American Graves Protection and Repatriation Act (NAGPRA), the primary law affecting access to, and the ultimate disposition of, ancient human remains found in the United States. However, despite years of litigation, some key questions r

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40

McLaughlin, RH. "The American archaeological record: authority to dig, power to interpret." International Journal of Cultural Property 7, no. 2 (1998): 342–75. http://dx.doi.org/10.1017/s0940739198770389.

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Legal regulation of the archaeological record has played a subtle though instrumental role in the shaping of American anthropology. Most studies of connections between politics and archaeology in analogous contexts have, however, focused on nationalisms and the popular political orchestration of archaeology. This paper grounds an analysis of the American case in legal apparatuses, disciplinary changes in anthropology, and a shift in the expression of American nationalism between the Antiquities Act of 1906 and the Native American Graves Protection and Repatriation Act of 1990. The article argu

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41

Stoffle, Richard, and Michael Evans. "To Bury the Ancestors: A View of Nagpra." Practicing Anthropology 16, no. 3 (1994): 29–32. http://dx.doi.org/10.17730/praa.16.3.j268766276x27148.

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The Native American Graves Protection and Repatriation Act (NAGPRA) became law on November 16, 1990. The law addresses the rights of lineal descendants and members of American Indian tribes and Native Hawaiian groups with respect to human remains and cultural items with which they are affiliated. NAGPRA is concerned with the human remains of Native American ancestors, material goods still associated with these bodies, material goods once associated with these bodies but now separated, objects of importance to ongoing religious practice, and objects of cultural patrimony. NAGPRA sets into motio

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Rusu, Ioana, Ioana Paica, Adriana Vulpoi, et al. "Dual DNA-protein extraction from human archeological remains." Archaeological and Anthropological Sciences 11, no. 7 (2018): 3299–307. http://dx.doi.org/10.1007/s12520-018-0760-1.

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43

Flynn, Johnny P., and Gary Laderman. "Purgatory and the Powerful Dead: A Case Study of Native American Repatriation." Religion and American Culture: A Journal of Interpretation 4, no. 1 (1994): 51–75. http://dx.doi.org/10.1525/rac.1994.4.1.03a00030.

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… what an enhancement of the power of the living there was in this hold over the dead.… And for the Church, what a marvelous instrument of power!… Purgatory brought the Church not only new spiritual power but also, to put it bluntly, considerable profit.Throughout history, human communities have converted the dead into sources of living power by grafting symbolic structures onto them and their places of interment. The impact of these structures on society, however, indicates that the “dead” are understood as more than physical remains. The dead can be imagined also as memories, spirits, or dei

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44

Pearson, Mike Parker, Tim Schadla-Hall, and Gabe Moshenska. "Resolving the Human Remains Crisis in British Archaeology." Papers from the Institute of Archaeology 21 (December 15, 2011): 5. http://dx.doi.org/10.5334/pia.369.

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45

Whyte, Thomas R. "Distinguishing Remains of Human Cremations from Burned Animal Bones." Journal of Field Archaeology 28, no. 3-4 (2001): 437–48. http://dx.doi.org/10.1179/jfa.2001.28.3-4.437.

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46

Nafziger, JAR, and RJ Dobkins. "The native American graves protection and repatriation act in its first decade." International Journal of Cultural Property 8, no. 1 (1999): 77–107. http://dx.doi.org/10.1017/s0940739199770621.

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The global effort to protect indigenous heritage relies on national legislation. The Native American Graves Protection and Repatriation Act (NAGPRA) of the United States provides one model for accomplishing a broad agenda of protective measures. NAGPRA confirms indigenous ownership of cultural items excavated or discovered on federal and tribal lands, criminalizes trafficking in indigenous human remains and cultural items, and establishes a process of repatriation of material to native groups. In implementing the law, questions related to cultural affiliation, culturally unidentifiable materia

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47

Payne, Sebastian. "Handle with care: thoughts on the return of human bone collections." Antiquity 78, no. 300 (2004): 419–20. http://dx.doi.org/10.1017/s0003598x00113067.

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The repatriation of human remains (Editorial Antiquity 78: 5) is a matter in which two viewpoints, both equally valid, are confronted. Human skeletal remains are part of the record of our past. They tell about our shared past – about the story of human adaptive radiation and dispersion. Recent research using modern and ancient DNA evidence is adding considerably to this understanding, and puts our diversity into context by the finding that we share something like 99 per cent of our genetic makeup with all other human beings. Research on human skeletal remains tells us also about how our predec

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48

LeGall, Yann. "Songea Mbano and the ‘halfway dead’ of the Majimaji War (1905–7) in memory and theatre." Human Remains and Violence 6, no. 2 (2020): 4–22. http://dx.doi.org/10.7227/hrv.6.2.2.

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Debates on the relevance of repatriation of indigenous human remains are water under the bridge today. Yet, a genuine will for dialogue to work through colonial violence is found lacking in the European public sphere. Looking at local remembrance of the Majimaji War (1905–7) in the south of Tanzania and a German–Tanzanian theatre production, it seems that the spectre of colonial headhunting stands at the heart of claims for repatriation and acknowledgement of this anti-colonial movement. The missing head of Ngoni leader Songea Mbano haunts the future of German–Tanzanian relations in heritage a

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49

Warrick, Gary, Bonnie Glencross, and Louis Lesage. "The Importance of Minimally Invasive Remote Sensing Methods in Huron-Wendat Archaeology." Advances in Archaeological Practice 9, no. 3 (2021): 238–49. http://dx.doi.org/10.1017/aap.2021.7.

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AbstractThe Huron-Wendat have had their ancestors’ villages and burial sites investigated archaeologically for over 170 years. Past and ongoing land disturbance and invasive archaeological excavation have erased dozens of Huron-Wendat village sites in Ontario, hindering Huron-Wendat duty to care for their ancestors. Consequently, over the last 20 years, in addition to large-scale repatriation of ancestral remains, the Huron-Wendat have requested that archaeologists make every effort to avoid any further excavation of ancestral sites. This poses a new challenge for archaeologists about how to l

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50

Flohr, S., and M. Schultz. "Osseous changes due to mastoiditis in human skeletal remains." International Journal of Osteoarchaeology 19, no. 1 (2009): 99–106. http://dx.doi.org/10.1002/oa.961.

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