Where is the Line Between “Respectful” and “Objectifying”? Some Thoughts on Death Positivity and Academia.

I recently finished reading Caitlyn Doughty’s book, From Here to Eternity: Travelling the World to Find the Good Death (2017), which I absolutely loved. As an archaeologist whose research is partially focused on funerary archaeologies, I was happy to find a non-judgemental book detailing the diversity of death practices and cultures around the world. However, I couldn’t help but wonder about “death positivity” (for example, see Doughty’s movement for more positive and normalised engagement with death and dying – see more in this blog post) within academia…what actually is the line between “respectful” and “objectifying”?

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Note: This is a 3D-printed replica of a human skull.

For starters, let me note that Doughty makes clear that her death positivity movement, known as The Order of the Good Death, is based on respect – particularly in regards to the deceased person’s wishes, the cultural values and ways in which death is engaged with that are non-Western/European, and not viewing said death cultures as “oddities” (Doughty 2011, Kelly 2017). In this blog post, however, I am speaking of “death positivity” as a broader movement, which includes but is not exclusive to Doughty’s specific approach. In particular, I am interested in the sort of “death positivity” that  appears in research disciplines and fields that are intimately connected to death studies, such as bioarchaeology and osteology.

As someone who works within these fields, I have a lot of first hand experience of seeing how academics engage with death, both as a concept and as a tangible thing in the form of remains. Amongst some academics, it’s hard not to shake this feeling of pride in their hands-on engagement with the dead – whether it’s by writing about death freely and without fear in literature and papers and texts, or by trying to share these positive interactions with others through hands-on workshops and demonstrations and, again, death positive movements, to show that there is nothing to fear from the dead or from death itself.

But at what point can “respect” cross into “objectification”? Many archaeologists decorate their offices with models of skeletons – sometimes even with real human bones – is that respectful adoration of their research subjects, or reduction of human remains to their ornamental value (side note: I am currently writing this from my home office which is covered with animal bones – both real and fake – so this is not me trying to be sanctimonious or preachy!)? What about how we approach physical analysis of the dead? I know some scientists who refer to their research subjects by name and treat them as though they were alive – on the opposite side, I also know scientists who give unnamed individuals names of their choosing and develop nicknames or imaginary backstories. Is this humanising their research subjects? Or is it (unintentionally) demonstrating dominance over the narrative of a deceased person’s life (and death)?

Perhaps the most serious example of this question is when it crosses paths with research ethics – for example, when a skeleton that could be considered scientifically important for X reason is also being called for immediate repatriation and reburial by the deceased person’s living descendants (Lambert 2012). Is refusing to repatriate these remains until scientific analysis is done a sign of “respect” – in that the deceased person is now (posthumously) contributed to scientific knowledge – or is it “objectification” – in that the deceased person is reduced to data? I’d like to believe that most scientists today would agree with the latter and choose to repatriate and rebury the remains…but, unfortunately, there are still those who decry these acts of respect as “social justice gone awry” or “anti-science”.

I don’t blame folks who think the idea of physical analysis of human remains as a whole could be disrespectful (not including situations in which one has the deceased person’s consent to donate their body to science, of course). Archaeological research of human remains has resulted in a greater understanding of the past and the people who lived within it…but often as the result of racist, colonial approaches that dehumanises and objectifies others. Science has (finally!) begun to take ethical considerations seriously, but we still have a long way to go to regain a semblance of morality in the grander scheme of things.

As with many – if not all! –  of these blog posts, I don’t necessarily have an answer to the overarching question. I think there’s less to debate with regards to repatriation cases, particularly when it concerns the bodies of Indigenous ancestors. But, despite how circular and perhaps unanswerable these thoughts and questions may be, I wonder if we, as academics and scientists who work with death, need to think more about our actions and how we ultimately contribute to death cultures today.

References

Doughty, C. (2011) The Tenets of the Death Positive Movement. The Order of the Good Death. Retrieved from http://www.orderofthegooddeath.com/death-positive.

Doughty, C. (2017) From Here to Eternity: Travelling the World to Find the Good Death. New York: W.W. Norton & Company.

Kelly, K. (2017) Welcome the Reaper: Caitlyn Doughty and the ‘Death Positivity’ Movement. The Guardian. Retrieved from https://www.theguardian.com/books/2017/oct/27/caitlin-doughty-death-positivity

Lambert, P.M. (2012) Ethics and Issues in the Use of Human Skeletal Remains in Paleopathology. In A.L. Grauer (ed) A Companion to Paleopathology. Malden, MA: Wiley-Blackwell. pp. 17-33.

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Terror and Tradition Over Time: A Look at the Material Culture Of Halloween

Some of my current Halloween decorations – surprisingly low-key compared to previous years!

Oddly enough, I didn’t really expect to run into that many significant cultural differences when I first moved from the United States to the United Kingdom. So I was actually a bit surprised when Halloween first came around. I expected there to be streets covered in decorations, but was surprised to see only a few pumpkins and paper bats placed here and there. Turns out that Halloween isn’t necessarily as big of a deal as it is in the US; back where I grew up, I was used to seeing houses on my block completely transform into haunted places complete with loud, scary noises and bloody, horrifying animatronic monsters! I never considered the differences in the material culture and presentation of the holiday across cultures.

With that in mind, I figured a brief look into the history of Halloween material culture  may be an interesting blog post to celebrate the holiday this year! Fair Warning: Some of these decorations may be pretty spooky.

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A traditional turnip jack-o-lantern from the Museum of Country Life in Ireland (Photo Credit: Rannpháirtí Anaithnid)

 

Most academics seem to agree that our modern celebration of Halloween stems from a pagan tradition, although there tends to be some debate over which one. Many point to Samhain, a Celtic festival that celebrated the end of the harvest season, the preparation for the upcoming winter, and the warding off of spirits by using large bonfires. Others, however, point to Pomona, which was allegedly a festival celebrated in the name of the Roman goddess of fruit and seeds, also named Pomona (Rogers 2002). Unfortunately, we have little textual or archaeological evidence to support either of these theories besides the similarities in timing with modern day Halloween – in fact, we have no evidence of the Pomona Festival ever occurring and no evidence to suggest how widespread Samhain may have been (Moss 2013).

Regardless of the actual origin point of the holiday, we can see that the introduction of All Saints Day to the 1st of November (possibly as a means of “Christianizing” Samhain) in the 8th Century eventually led to the standardization of many traditions that are still associated with Halloween. This includes perhaps the earliest form of “trick-or-treating”, where the poor would go from house to house and given soul cakes (pastries or breads made to honour the Dead) in exchange for praying for the dead of the household. Dressing up in costumes, or masquerading, also appears to have become a custom associated with All Saints Day, although it was for honouring the Christian Saints rather than terrifying the local neighbours (Bannatyne 1998). And, of course, there is that terrifying tradition that appears to have been originated in Ireland of “jack-o-lanterns” – these were faces carved into root vegetables like turnips…thankfully, the tradition turned to pumpkins once it was brought over to North America, which is good because have you seen how horrifying those turnip lanterns are?

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A tin Halloween parade stick from the early 1900’s (Image Credit: Mark B. Ledenbach, Halloween Collector)

Halloween and its traditions were introduced to the United States via the influx of immigrants from Ireland and Scotland during the mid 1800’s. However, up until the early 1900’s Halloween was mostly an adult-oriented holiday, celebrated by dinner parties. This led to the popularity of home decorations, which were often promoted by booklets and catalogues such as Dennison’s Bogie Book (Mitchell 2017).

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A Halloween Die-Cut Sign from the 1930’s (Image Credit: Mark B. Ledenbach, Halloween Collector)

By the 1920’s, Halloween was becoming more standardized in practice and in design into the holiday that we recognize today. Most decorations on offer for purchase were in the form of “die-cuts” – basically paper decorations – as these were easily disposable. You probably still see die-cuts used to this day – think of the sort of cute, paper Halloween decorations that were hung up around school. In the 1930’s, trick-or-treating was practised more widely around the United States, prompting the popularity of decorations that were more cute than creepy. From then onward, Halloween was more of a children’s holiday (Eddy 2016).

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A small selection from the 2017 TransWorld Halloween and Attractions Show (Photo Credit: Chelsea T., Haunts.com)

Today, Halloween has become entwined with modern consumerist culture – in fact, Americans spent approximately 9.1 billion dollars on Halloween decorations and costunes (Mitchell 2017). And that’s not surprising given today’s emphasis on consumerism, which has tied itself to concepts of nostalgia and pop culture that now seem to propel many modern day traditions for Halloween – from dressing up as your favourite 90’s television character to hosting a marathon of “classic” horror films. Trends in consumption and aesthetics have also added to the holiday’s general popularity – by 2010, Halloween has become the most popular non-Christian holiday in the United States (Moss 2013).

With these changes in popularity and material trends, there has also been a significant shift in the main demographic for Halloween – although still enjoyed by children and young people, there has been a rise in popularity for adult Halloween costumes and adult-oriented celebrations, like Halloween parties organized at clubs, bars, and pubs (Belk 1990).

This trend can also be seen in the movement towards associating Halloween with the truly terrifying and gory. Due to advances in technology, computer animation, and prosthetics, modern day horror media has never been more elaborate and realistic in their grim and grisly details. This has also been carried over to amateur Halloween decorations, with homemade haunted houses and terrifying attractions taking the place of trick-or-treat spots (for some of the most spectacular looking Halloween decorations and costumes, check out the TransWorld Halloween Showcase).

So, what can we see from this brief history of Halloween trends and patterns in material culture? Well, its hard to say – especially as the origins of the holiday are still widely debated. However, we could argue that Halloween has consistently been a holiday of invoking what is otherwise taboo – whether that’s communicating with spirits and saints, demanding treats and sweets from strangers and neighbours alike, playing pranks, or even just dressing a bit differently than what’s considered “normal”! Like most other popular holidays, Halloween has become entwined with consumerism and rooted to pop culture by a variety of tropes and customs. And yet, we could also say that it remains a holiday truly rooted in tradition – from the carving of Jack-o-Lanterns to trick-or-treating, these traditions have been carried over from one continent to another and have lasted hundreds of years…I think its safe to say that they don’t seem like they’ll be going away any time soon.

Have a safe and happy Halloween, everyone!

References

Bannatyne, L. (1998) Halloween: An American Holiday, an American History. Pelican Publishing Company.

Belk, R.W. (1990) Halloween: An Evolving American Consumption Ritual. Advances in Consumer Research. pp. 508-517.

Eddy, C. (2016) The History of Modern Halloween, as Seen Through its Decorations. Gizmodo. https://io9.gizmodo.com/the-history-of-modern-halloween-as-seen-through-its-de-1788207372

Ledenbach, M.B. (2018) Halloween Collector. www.halloweencollector.com

Mitchell, N. (2017) Halloween Decorating Hasn’t Been Around as Long as You Think. Apartment Therapy. https://www.apartmenttherapy.com/the-rather-modern-history-of-halloween-decorations-249863

Moss, C. (2013) Halloween: Witches, Old Rites, and Modern Fun. BBC: Religion & Ethics. http://www.bbc.co.uk/religion/0/24623370

Rogers, N. (2002) Halloween: From Pagan Ritual to Party Night. Oxford University Press.

Theorising Thedas: The Bog Unicorn

“Another series, Alex? Don’t you have enough to write about?” Yeah, well, I’ve also been playing a lot of Dragon Age: Inquisition so excuse me if I have a lot to say about archaeology in the video game series. “Theorising Thedas” will be a look at how archaeology plays a major role in the conflicts of Thedas, the world in which the Dragon Age series takes place. We’ll also be looking at examples of real world archaeology within the series – like today’s topic, the Bog Unicorn! Content Warning: Some images of preserved human remains are below.

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The Inquisitor atop the Bog Unicorn, a DLC mount available in Dragon Age: Inquisition.

In the 2014 video game Dragon Age: Inquisition, you play as the Inquisitor who heads the latest Inquisition against an army of demons and heretics. As the leader of such a massive organisation, your character is able to get supplies and aid from all corners of the world of Thedas, including some incredibly fantastic and exotic mounts. One of these mounts is known as the “Bog Unicorn” – a horse that had been preserved in a bog environment that has been brought back to life by the sheer power of the spirit. Although the game does not go into much more detail regarding the backstory of the Bog Unicorn, the design of the mount somehow manages to hit a lot of really interesting points about the phenomenon of “bog bodies” in real world archaeology. So let’s break it down…

To start, what is a “bog body”? In short, it is a body that has been preserved within a bog due to the acidic and anaerobic conditions of the surrounding environment. Bog bodies have been recovered since the 17th century. Prior to focusing on the conservation of archaeological finds, most bog bodies were either discarded or, in some cases, ground up into a medicinal powder called “mumia” (Aldhouse-Green 2015).

There has been an observed phenomenon of recovered bog bodies across parts of continental Europe, with additional cases found in Ireland and Britain. Most of these bodies have been dated to around the Iron Age, and many have been observed to have characteristics that may reflect a violent death (sometimes referred to as “overkill”). This has led to one interpretation of bog bodies representing those who were killed as part of a ritualistic sacrifice or as a punishment (Giles 2009).

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The Grauballe Man, an Iron Age body recovered from a bog in Denmark (Photo Credit: Sven Rosborn)

The design of the Bog Unicorn manages to convey a lot of detail about bog bodies without actual textual explanation. For example, let’s take a look at the physical appearance of the mount. The Bog Unicorn is not skeletal, but has what appears to be a dark, leathery hide covering its body. Its hair is also a strange, rust red colour.

As you can see from the photo above of an actual bog body, this is the typical appearance of organic material that has been preserved within a bog. Sphagnum, released once bog moss dies, is the agent that causes the “tanning” effect on any soft tissue – this is what causes the colouration in both skin and hair found on bog bodies (Aldhouse-Green 2015).

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A 14th century sword found in a peat bog in Poland (Photo Credit: Muzeum im. ks. Stanisława Staszica w Hrubieszowie)

Another noteworthy detail in the Bog Unicorn’s design is the sword thrust through the horse’s head, creating the “unicorn” effect – this is perhaps a nod to another phenomenon in the archaeology of bogs and other watery environments. Water has often been considered a liminal space (in other words, a sort of boundary or in-between place), as well as a source of life. It is possible that the deposition of remains in watery environments reflects a belief in water as a pathway to the spirit world, or perhaps more indicative of cyclic beliefs in regeneration and fertility (Bradley 2017). Weapons and other artefacts have also been noted to be recovered as deposits from water – possibly used as proxies for the human body in a ritual? It should also be noted that many weapons that are deposited in this way are often fragmented or ritualistically broken, perhaps to mark a sort of “death” of the object (Bruck 2006).

To wrap this discussion up, let’s move on from the physical appearance to talk more about intent. The Bog Unicorn, in the lore of the game, is explained to be a restless force that has moved beyond death to serve again. In other words, the Bog Unicorn is between life and death, floating somewhere in the middle as a sort of undead creature. To represent such a force as a preserved corpse from a bog is actually quite fitting, especially when one considers how a bog body is basically suspended between life and death (or at least, decay). As mentioned above, watery environments appear to have been identified as a liminal space – bogs even more so, as they were sort of in between land and water. If we take into consideration that bog bodies were part of a “punishment” involving their ritualistic killing, it might be that this liminal space proved to be the final, posthumous punishment – unable to decay and “pass on”, these bodies were left preserved, floating in some natural purgatory. But even if that’s all conjecture, there is still something so perfect about having a Bog Unicorn, who is between life and death, this world and the next, be your spectral-yet-physical steed for a battle that takes place between our world and the spirit world.

References

Aldhouse-Green, M. (2015) Bog Bodies Uncovered: Solving Europe’s Ancient Mystery. Thames & Hudson.

Anonymous (2015) The “Bog Unicorn”. Dragon Age Wiki. http://dragonage.wikia.com/wiki/The_%22Bog_Unicorn%22

Bioware (2014) Dragon Age: Inquisition.

Bradley, R. (2017) An Geography of Offerings: Deposits of Valuables in the Landscapes of  Ancient Europe. Oxbow Books.

Bruck, J. (2006) Fragmentation, Personhood, and the Social Construction of Technology in Middle and Late Bronze Age Britain. Cambridge Archaeological Journal 16(3), 297-315.

Giles, M. (2009) Iron Age Bog Bodies of North-Western Europe. Representing the Dead. Archaeological Dialogues 16(1), 75-101.

 

Bones That Look Like Other Bones: A MiniPost About Rabbits and Hares

Note: Is it morbid to look at rabbit and hare skeletons on Easter? Maybe. But more importantly, please remember that caring for rabbits as pets is a commitment – don’t buy them as an Easter Day gift for kids if you’re not committed to caring for them! More information can be found here.

So, moment of truth: how long did it take you to realise that rabbits and hares are two different animals? I’m pretty sure I was hitting double digits in age before that dawned on me…embarrassing? Maybe. But it’s an easy mistake to make: rabbits and hares look extremely alike! And that’s not just limited to their outsides either…today’s mini comparative anatomy post is about the bones of hares and rabbits!

Good rule of thumb with differentiating between hare and rabbit bones is to look at the size of the bones – hares are generally larger than rabbits. This is definitely noticeable just looking at the skulls of a hare (on the left, above) and a rabbit (on the right, above).

Hares also have larger, stronger hind legs, which can also be easily seen when you compare these bones to rabbit bones – in the above photo, are two femora, with the larger and more robust femur belonging to the hare.

Despite being from different species, however, both rabbits and hares do share similar physical traits in their skeletons, with explains why some archaeologists may have some confusion when it comes to differentiating between the two (for example, compare the two tibia bones above – besides the difference in size, they’re rather similar!).

If you’re interested in more archaeological work on hares, check on the Exploring the Easter E.g. project undertaken by the AHRC and the University of Nottingham!

References

Elena, S. (2008) Rabbits and Hares: No More Confusion! http://www.orcca.on.ca/~elena/useful/bunnies.html

Langley, L. (2014) What’s the Difference Between Rabbits and Hares? National Geographic. https://relay.nationalgeographic.com/proxy/distribution/public/amp/news/2014/12/141219-rabbits-hares-animals-science-mating-courtship

Studies in Skyrim: On the Chopping Block

Content Warning: Photo of human remains included in this post.

To start off our Studies in Skyrim series, I figured it would be best to begin with the beginning of the game itself! After all, what’s more fun than learning a bit about decapitations?

In Skyrim (Bioware 2011), capital punishment usually consists of a swift beheading – this is seen in the game’s opening, where you watch as a Stormcloak, deemed to be traitorous to the Empire, is beheaded by the Imperial army’s executioner. You luckily manage to escape the blade thanks to a dragon, but a similar execution is stumbled upon again in the town of Solitude.

In real life, decapitation has been a form of capital punishment for ages, with archaeological evidence of intentional beheading dating back to the later prehistoric – although it can be argued that some instances could have been part of ritual sacrifice as well (Armit 2012). Decapitations in antiquity (read: ancient Greece and the Roman Empire) were often used for citizens, especially of higher status, as it was seen as a more humane and less dishonourable punishment. This would possibly be accurate if the executioner was skilled and could deliver a quick and clean decapitation in a single blow of the sword or axe. This would change, of course, with the popularisation of the guillotine for beheading (Clark 1995).

The British history of decapitation as capital punishment goes back centuries and is too long to properly discuss in a blog post. Anglo-Saxons originally used decapitation to punish more serious offences of theft, but eventually this practice was reserved for those of noble and high status who have committed acts of treason (Dyson 2014). Arguably the most famous cases of beheading in Britain belongs to Catherine Howard and Anne Boleyn, two of King Henry VIII’s many wives. These executions were part of the seven that were done privately in the Tower of London (Clark 1995).

Decapitation is still used as capital punishment in some places to this day, but has mostly been abandoned as a practice in most parts of the world, although only relatively recently – for example, it was still used for capital punishment up until 1938 in Germany (Clark 1995).

Medieval Illumination depicting the execution of the leaders of the Jacquerie by the King of Navarre (Image Credit: the British Library)

So, how do we discover decapitations archaeologically? Isn’t it common to find skeletons disarticulated (or not together) once excavated? How do you differentiate between skulls from the beheaded and skulls from the dead?

Evidence of decapitation can sometimes be seen spatially, through the methods and locations of burial. In some places, such as Roman burial sites, there were no observed difference between decapitation burials and more normative burials. In the later Anglo-Saxon period, however, decapitation burials were moved to “execution cemeteries” to reflect a cultural understanding of decapitation as a “deviant burial” that should be kept separate from other burials (Dyson 2014).

The best place to look for evidence for decapitation is on the vertebrae – a beheading that has been done correctly will usually leave cut marks on the cervical vertebrae, which make up the neck. More unfortunate decapitations that required several more blows for a successful separation will also show related cut marks on facial features, such as on the mandible (Carty 2012).

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Evidence of decapitation on vertebrae (Photo Credit: Museum of London Archaeology)

 

References

Armit, I. (2012) Headhunting and the Body in Iron Age Europe. Cambridge University Press.

Carty, N. (2012) ‘The Halved Heads’: Osteological Evidence for Decapitation in Medieval Ireland. Papers from the Institute of Archaeology.

Clark, R. (1995) The History of Beheading and Decapitation. Capital Punishment UK.

Dyson, G. (2014) Kings, Peasants, and the Restless Dead: Decapitation in Anglo-Saxon Saints’ Lives. Retrospectives. University of Warwick. (p. 32-43)

Doctor, Doctor, Gimme the News: Bone Assessments in Zooarchaeology

Today I wanted to give you all a sneak peek into my current work – although I will admit that this is a bit more of a mundane part of my research. But zooarchaeology isn’t always exciting…sometimes it’s playing Bone Doctor and assessing bags and bags and bags and bags of bones!

Bags and bags and bags o' bones

Last week, I’ve spread over one hundred bags of bones across three desks. Why? Well, on one hand I like showing off my assemblages and work to my fellow PhDs in the office. But I also find it the easiest way to place everything in order of context.

Again, you may ask…why?

Bone assessments are quick (well, relatively speaking, I guess!) ways to, well…assess your bones! Prior to an in-dept investigation, a bone assessment allows me to get a general idea of what kind of animals may be represented in an assemblage, how the bones look, how they’ve been preserved, and how they’ve been treated. Of course, I’ll be doing a more focused identification and examination of each individual bone later on, but these bone assessments are a great way to get an idea of what I’m looking at.

Bone assessment form

Walking around my bags and bags of bones with a clipboard and bone assessment forms in hand kinda makes me feel like a doctor, really! Well, I guess in this case I’d be a veterinarian…and a really bad vet if I’m working with dead animals.

Basically, with these forms I sorta sketch out a picture of the assemblage – what sort of animals can I identify by eye? How many? What parts of the body do they represent? Listing things like colour, preservation, and characteristics like gnaw marks or butchery also allows me to get an idea of what these remains may have possibly been the result of. Is there many instances of gnaw marks from a large predator? Maybe these remains mark the end of one of their prey! Is there many butchery marks and charred bone? Perhaps this is the remains of a feast!

Yes, the chicken scratch you see here is my handwriting…I guess that really makes me more of a doctor, huh? The photo above is me attempting to make sense of the bone assessments – this includes tallying up total numbers of animal and element identifications, giving a (very) rough chronological order of the context numbers, and listing out the major characteristics I saw in each period. This way, I can really visualise the shifts and patterns that the assemblage forms as time passes from one period to the next.

I know this wasn’t the most exciting post this blog has seen, but I want to show off all aspects of zooarchaeological work! And that includes some of the less exciting things…however, I think bone assessments are really interesting – they almost give you a sneak peek into whatever you’re about to dive into for the next year or so! And while I don’t want to get into too much detail…I think this is going to be a really exciting and interesting assemblage of animal bones.

From the Question Bag: Fish Remains in Scotland

James Green asked: I know in the US South amia calva is one of the most common fish remains found in sites. What is the most common there?

Well, as someone who seems to have been knee-deep in fish bones since 2014, I’m glad you’ve asked! Let me preface this by saying my area of expertise is North and North-east Scotland – so the Orkney Islands and the Covesea Caves. And this is based on my experience as well! So I might miss out on some more common fish finds. But here are the common fish remains that I seem to run into time and time again.

Atlantic Herring (Clupea harengus)

Atlantic herring

The bane of my zooarchaeologist life…the reason why I strained my eyes during my masters dissertation…the fish that made me hold my breath while I worked because a sigh could easily send the vertebrae flying…let me present to you: the Atlantic herring.

Not necessarily something I find in abundance at my sites, but I’ve found a couple (read: about one hundred bones) here and there. It’s also found on the other side of the Pond!

Pollack (Pollachius pollachius)

Pollack bones

Not necessarily the bulk of many of my fish bone assemblages, but I find that the pollack shows up time and time again – especially pollack vertebrae! Of course, the vertebrae of  a fish are some of the most durable parts of a fish’s skeleton – that’s why you will see them more commonly than other, more fragile bones.

Whiting (Merlangius merlangus)

Whiting bones

Similar to the Atlantic herring, the whiting has also caused me much distress due to the tiny size of its bones. Very common in some Iron Age contexts that I’ve worked in, the bones of a whiting are so small that I’ve had to use a scanning electron microscope to analyse them for butchery marks and signs of erosion! Not to mention the many hours I’ve had to move their bones around with tweezers…fish bones are surprisingly hard work.

Atlantic Cod (Gadus morhua)

Atlantic cod bones

Last, but not least – especially not least – is my good friend, the Atlantic cod. Surprisingly one of the most common fish bones I find at sites! So common, in fact, that it’s the easiest fish for me to identify by eye. But maybe that’s not so surprising – after all, cod is still one of the most popular fish for food! And I don’t blame people, I do really enjoy fish and chips.

Remember to send me any questions or topics you’d like to see me cover about zooarchaeology or archaeology by contacting me!

A Thanksgiving Blog Post Without Turkeys, ‘Cos I Don’t Have Any Turkey Bones

As an American, I feel a bit obligated to make a themed-post for Thanksgiving. But here’s the problem: I don’t have any turkey bones in my collection.

So, what’s a zooarchaeologist blogger to do? Well, the next best thing: here’s a minipost looking at the bones of domestic fowl and why it’s important to differentiate between domestic and wild birds in an archaeological assemblage.

Have a happy Thanksgiving, fellow Americans!

In zooarchaeology, domestic fowl usually refers to domesticated species of birds such as chickens, turkeys, and guineafowl. Of course, this can vary greatly depending on the regional and temporal contexts of an assemblage.

Differentiating between domesticated and wild birds are just as important as differentiating between domesticated and wild mammals. This gives us a better idea of what kind of food and other animal products accessible to the inhabitants of a site, as well as what may have been hunted (and in some cases, gives us an idea of the technology needed to hunt!). If it’s more of a funerary or ritual context, bird remains (especially ones that have evidence of human modification) may also help us better understand beliefs of the past!

Chicken

Probably the most pervasive domestic fowl across the world, the chicken is probably one of the most identifiable bird bones out there due to how different their bones look in comparison to most other birds. I always associate chicken with this rounded look, in contrast to the sort of sharp, edged look that other bird bones have.

There is a current interdisciplinary project going on looking at the social, cultural, and environmental impact of the chicken called the Chicken Project.

Bantam

“Bantam poultry” usually refers to chicken or ducks that have are different breeds from what we normally call chicken/ducks, resulting in some morphological differences. The bones above are from a game hen, which is the closest thing I have in my collection to bantam (I do have a bantam chicken as well, but it’s currently being decreased!).

Compare those bones to the chicken bones above – See the difference in rounded bone versus sharp bone?

Guinea fowl

Guinea fowl are native to parts of Africa, but have been introduced elsewhere as domesticated fowl. Apparently it’s a bit similar to turkey, but I’ve never eaten it myself (feel free to let me know what it’s like if you’ve eaten it!).

Differentiating between something like bantam poultry and guinea fowl would be a bit difficult, as you can see – there’s certainly some similarities in the size and shape of bones! However, I’d argue that guinea fowl bones have a been more thickness on them, but to be fair I’ve rarely had to work with them in my projects in Scotland.

Geese

Geese are not always considered domestic fowl, but depending on the region and context of the site, it’s a possibility. I figured I would throw it in here for fun, though!

The size and thickness of goose bones is a good indicator for identification, especially in comparison to most other bird bones. Especially if you have the skull – that bill is a dead giveaway! Although it’s easy to confuse with a duck.

Spooky, Scary, Inaccurate Skeletons

Happy Halloween from Major Buzzkill! To celebrate, I’m going to ruin everyone’s fun and take a look at a recent trend in Halloween decorations: the inaccurate animal skeletons.

Let me preface this by saying I think these decorations are super cute and if I ever get past my ever-growing student debt and get a house, I will most likely buy a whole menagerie of spooky animal skeletons.

However…as cute as these decorations are, the zooarchaeologist in me dies a little inside when I see how…well, unrealistic they are.

Let’s start with the raven. Thanks to Mr. Poe, the raven is probably one of the spookiest birds for the season. But what’s even spookier is…well, whatever that plastic skeleton is (left). In reality (right), raven skeletons are a less more hollow, with lots of space throughout the skeleton and larger long bones. Also, the fake raven’s eye sockets are terrifying…or is it just me?

Unsurprisingly, bats have also become spooky, scary skeletons for Halloween. Now, this was a little unfair in that I’m not entirely sure what kind of bat the decoration was going for (seen on the left, the skull is probably a little closer to a vampire bat), but for the sake of comparison, here’s a fruit bat (right) – I’ll give the fake skeleton credit for the bones of the wings being kinda…sorta…close. But look at those ears!

Speaking of ears…what I’ve noticed is that most of these animal skeleton decorations get these strange, bony ears – probably for the sake of differentiating them, but how weird are they?! As for cats…you know, the fake one (left) almost gets it right…minus the ears and the significantly elongated skull that most domestic cats (right) lack – although that’s probably just to give them a cute nose.

And now…perhaps one of the scariest decorations of all…the dog. Judging by those weird bony ears alone (left), I imagined that it was supposed to be a Rottweiler (right)? I’m actually fascinated by the ears on this one…are they weird, floppy bones? How do they work? If anyone wants to brainstorm with me later, let me know.

Again, this is all in good fun – I understand that its a silly Halloween decoration and that some adjustments are made to make them recognisable to the general public! But seriously…what the hell is this, Party City?

Skeletal Spider
I mean…come on, what the hell?

Have a safe and fun Halloween, everyone!

All skeleton decorations are from Party City and all actual skeletons are replicas from Bone Clones.